Habit 1: Be Proactive

Look at the word responsibility—“response-ability”—the ability to choose your response. Highly proactive people recognize that responsibility. They do not blame circumstances, conditions, or conditioning for their behavior. Their behavior is a product of their own conscious choice, based on values, rather than a product of their conditions, based on feeling.

Because we are, by nature, proactive, if our lives are a function of conditioning and conditions, it is because we have, by conscious decision or by default, chosen to empower those things to control us.

In making such a choice, we become reactive. Reactive people are often affected by their physical environment. If the weather is good, they feel good. If it isn’t, it affects their attitude and their performance. Proactive people can carry their own weather with them. Whether it rains or shines makes no difference to them. They are value driven; and if their value is to produce good quality work, it isn’t a function of whether the weather is conducive to it or not.

Reactive people are also affected by their social environment, by the “social weather.” When people treat them well, they feel well; when people don’t, they become defensive or protective. Reactive people build their emotional lives around the behavior of others, empowering the weaknesses of other people to control them.

The ability to subordinate an impulse to a value is the essence of the proactive person. Reactive people are driven by feelings, by circumstances, by conditions, by their environment. Proactive people are driven by values—carefully thought about, selected and internalized values.

Proactive people are still influenced by external stimuli, whether physical, social, or psychological. But their response to the stimuli, conscious or unconscious, is a value-based choice or response.

**

It’s not what happens to us, but our response to what happens to us that hurts us. Of course, things can hurt us physically or economically and can cause sorrow. But our character, our basic identity, does not have to be hurt at all. In fact, our most difficult experiences become the crucibles that forge our character and develop the internal powers, the freedom to handle difficult circumstances in the future and to inspire others to do so as well.

**

Viktor Frankl suggests that there are three central values in life—the experiential, or that which happens to us; the creative, or that which we bring into existence; and the attitudinal, or our response in difficult circumstances such as terminal illness.

My own experience with people confirms the point Frankl makes—that the highest of the three values is attitudinal, in the paradigm or reframing sense. In other words, what matters most is how we respond to what we experience in life.

Difficult circumstances often create paradigm shifts, whole new frames of reference by which people see the world and themselves and others in it, and what life is asking of them. Their larger perspective reflects the attitudinal values that lift and inspire us all.

**

Many people wait for something to happen or someone to take care of them. But people who end up with the good jobs are the proactive ones who are solutions to problems, not problems themselves, who seize the initiative to do whatever is necessary, consistent with correct principles, to get the job done.

**

Businesses, community groups, organizations of every kind—including families—can be proactive. They can combine the cre­ativity and resourcefulness of proactive individuals to create a proactive culture within the organization. The organization does not have to be at the mercy of the environment; it can take the initiative to accomplish the shared values and purposes of the individuals involved.

**

There are some people who interpret “proactive” to mean pushy, aggressive, or insensitive; but that isn’t the case at all. Proactive people aren’t pushy. They’re smart, they’re value driven, they read reality, and they know what’s needed.

Look at Gandhi. While his accusers were in the legislative chambers criticizing him because he wouldn’t join in their Circle of Concern Rhetoric condemning the British Empire for their subju­gation of the Indian people, Gandhi was out in the rice paddies, quietly, slowly, imperceptibly expanding his Circle of Influence with the field laborers. A ground swell of support, of trust, of confidence followed him through the countryside. Though he held no office or political position, through compassion, courage, fast­ing, and moral persuasion he eventually brought England to its knees, breaking political domination of three hundred million people with the power of his greatly expanded Circle of Influence.

**

There are so many ways to work in the Circle of Influence—to be a better listener, to be a more loving marriage partner, to be a better student, to be a more cooperative and dedicated employee. Some­times the most proactive thing we can do is to be happy, just to genuinely smile. Happiness, like unhappiness, is a proactive choice. There are things, like the weather, that our Circle of Influence will never include. But as proactive people, we can carry our own physical or social weather with us. We can be happy and accept those things that at present we can’t control, while we focus our efforts on the things that we can.

**

For those filled with regret, perhaps the most needful exercise of proactivity is to realize that past mistakes are also out there in the Circle of Concern. We can’t recall them, we can’t undo them, we can’t control the consequences that came as a result.

As a college quarterback, one of my sons learned to snap his wristband between plays as a kind of mental checkoff whenever he or anyone made a “setting back” mistake, so the last mistake wouldn’t affect the resolve and execution of the next play.

The proactive approach to a mistake is to acknowledge it instantly, correct and learn from it. This literally turns a failure into a success. “Success,” said IBM founder T. J. Watson, “is on the far side of failure.”

But not to acknowledge a mistake, not to correct it and learn from it, is a mistake of a different order. It usually puts a person on a self-deceiving, self-justifying path, often involving rationalization (rational lies) to self and to others. 

This second mistake, this cover-up, empowers the first, giving it disproportionate impor­tance, and causes far deeper injury to self.

It is not what others do or even our own mistakes that hurt us the most; it is our response to those things. Chasing after the poisonous snake that bites us will only drive the poison through our entire system. It is far better to take measures immediately to get the poison out.

Our response to any mistake affects the quality of the next moment. It is important to immediately admit and correct our mistakes so that they have no power over that next moment and we are empowered again. 

**

I would challenge you to test the principle of proactivity for thirty days. Simply try it and see what happens. For thirty days work only in your Circle of Influence. Make small commitments and keep them. Be a light, not a judge. Be a model, not a critic. Be part of the solution, not part of the problem.

Try it in your marriage, in your family, in your job. Don’t argue for other people’s weaknesses. Don’t argue for your own. When you make a mistake, admit it, correct it, and learn from it—immediately. Don’t get into a blaming, accusing mode. Work on things you have control over. Work on you. On be.

Look at the weaknesses of others with compassion, not accusation. It’s not what they’re not doing or should be doing that’s the issue. The issue is your own chosen response to the situation and what you should be doing. If you start to think the problem is “out there,” stop yourself. That thought is the problem.

**

People who exercise their embryonic freedom day after day will, little by little, expand that freedom. People who do not will find that it withers until they are literally “being lived.” They are acting out the scripts written by parents, associates, and society.

We are responsible for our own effectiveness, for our own happiness, and ultimately, I would say, for most of our circumstances.

Production/Production Capability Balance

The Seven Habits are not a set of separate or piecemeal psych-up formulas. In harmony with the natural laws of growth, they provide an incremental, sequential, highly integrated approach to the development of personal and interpersonal effectiveness. They move us progressively on a Maturity Continuum from dependence to independence to interdependence.

We each begin life as an infant, totally dependent on others. We are directed, nurtured, and sustained by others. Without this nurturing, we would only live for a few hours or a few days at the most.

Then gradually, over the ensuing months and years, we become more and more independent—physically, mentally, emotionally, and financially—until eventually we can essentially take care of ourselves, becoming inner-directed and self-reliant.

As we continue to grow and mature, we become increasingly aware that all of nature is interdependent, that there is an ecological system that governs nature, including society. We further discover that the higher reaches of our nature have to do with our relationships with others—that human life also is interdependent.

Our growth from infancy to adulthood is in accordance with natural law. And there are many dimensions to growth. Reaching our full physical maturity, for example, does not necessarily assure us of simultaneous emotional or mental maturity. On the other hand, a person’s physical dependence does not mean that he or she is mentally or emotionally immature.

On the maturity continuum, dependence is the paradigm of you—you take care of me; you come through for me; you didn’t come through; I blame you for the results.

Independence is the paradigm of I—I can do it; I am responsible; I am self-reliant; I can choose.

Interdependence is the paradigm of we—we can do it; we can cooperate; we can combine our talents and abilities and create something greater together.

Dependent people need others to get what they want. Indepen­dent people can get what they want through their own effort. Interdependent people combine their own efforts with the efforts of others to achieve their greatest success.

If I were physically dependent—paralyzed or disabled or limited in some physical way—I would need you to help me. If I were emotionally dependent, my sense of worth and security would come from your opinion of me. If you didn’t like me, it could be devastating. If I were intellectually dependent, I would count on you to do my thinking for me, to think through the issues and problems of my life.

If I were independent, physically, I could pretty well make it on my own. Mentally, I could think my own thoughts, I could move from one level of abstraction to another. I could think creatively and analytically and organize and express my thoughts in under­standable ways. Emotionally, I would be validated from within. I would be inner directed. My sense of worth would not be a function of being liked or treated well.

It’s easy to see that independence is much more mature than dependence. Independence is a major achievement in and of itself. But independence is not supreme.

Nevertheless, the current social paradigm enthrones indepen­dence. It is the avowed goal of many individuals and social movements. Most of the self-improvement material puts indepen­dence on a pedestal, as though communication, teamwork, and cooperation were lesser values.

But much of our current emphasis on independence is a reaction to dependence—to having others control us, define us, use us, and manipulate us.

The little understood concept of interdependence appears to many to smack of dependence, and therefore, we find people, often for selfish reasons, leaving their marriages, abandoning their children, and forsaking all kinds of social responsibility—all in the name of independence.

The kind of reaction that results in people “throwing off their shackles,” becoming “liberated,” “asserting themselves,” and “doing their own thing” often reveals more fundamental depen­dencies that cannot be run away from because they are internal rather than external—dependencies such as letting the weaknesses of other people ruin our emotional lives or feeling victimized by people and events out of our control.

Of course, we may need to change our circumstances. But the dependence problem is a personal maturity issue that has little to do with circumstances. Even with better circumstances, immaturity and dependence often persist. True independence of character empowers us to act rather than be acted upon. It frees us from our dependence on circumstances and other people and is a worthy, liberating goal. But it is not the ultimate goal effective living.

Independent thinking alone is not suited to interdependent reality. Independent people who do not have the maturity to think and act interdependently may be good individual producers, but they won’t be good leaders or team players. They’re not coming from the paradigm of interdependence necessary to succeed in marriage, family, or organizational reality.

Life is, by nature, highly interdependent. To try to achieve maximum effectiveness through independence is like trying to play tennis with a golf club—the tool is not suited to the reality.

Interdependence is a far more mature, more advanced concept. If I am physically interdependent, I am self-reliant and capable, but I also realize that you and I working together can accomplish far more than, even at my best, I could accomplish alone. If I am emotionally interdependent, I derive a great sense of worth within myself, but I also recognize the need for love, for giving, and for receiving love from others. If I am intellectually interdependent, I realize that I need the best thinking of other people to join with my own.

As an interdependent person, I have the opportunity to share myself deeply, meaningfully, with others, and I have access to the vast resources and potential of other human beings.

Interdependence is a choice only independent people can make. Dependent people cannot choose to become interdependent. They don’t have the character to do it; they don’t own enough of themselves.

**

Effectiveness lies in the balance—what I call the P/PC Balance. P stands for production of desired results, the golden eggs. PC stands for production capability, the ability or asset that produces the golden eggs.

**

When children are little, they are very dependent, very vulnerable. It becomes so easy to neglect the PC work—the training, the communicating, the relating, the listening. It’s easy to take advantage, to manipulate, to get what you want the way you want it—right now! You’re bigger, you’re smarter, and you’re right! So why not just tell them what to do? If necessary, yell at them, intimidate them, insist on your way.

Or you can indulge them. You can go for the golden egg of popularity, of pleasing them, giving them their way all the time. Then they grow up without any internal sense of standards or expectations, without a personal commitment to being disciplined or responsible.

Either way—authoritarian or permissive—you have the golden egg mentality. You want to have your way or you want to be liked. But what happens, meantime, to the goose? What sense of responsibility, of self-discipline, of confidence in the ability to make good choices or achieve important goals is a child going to have a few years down the road? And what about your relationship? When he reaches those critical teenage years, the identity crises, will he know from his experience with you that you will listen without judging, that you really, deeply care about him as a person, that you can be trusted, no matter what? Will the relation­ship be strong enough for you to reach him, to communicate with him, to influence him?

Suppose you want your daughter to have a clean room—that’s P, production, the golden egg. And suppose you want her to clean it—that’s PC, production capability. Your daughter is the goose, the asset, that produces the golden egg.

If you have P and PC in balance, she cleans the room cheerfully, without being reminded, because she is committed and has the discipline to stay with the commitment. She is a valuable asset, a goose that can produce golden eggs.

But if your paradigm is focused on production, on getting the room clean, you might find yourself nagging her to do it. You might even escalate your efforts to threatening or yelling, and in your desire to get the golden egg, you undermine the health and welfare of the goose.

**

There are organizations that talk a lot about the customer and then completely neglect the people that deal with the customer—the employees. The PC principle is to always treat your employees exactly as you want them to treat your best customers.

You can buy a person’s hand, but you can’t buy his heart. His heart is where his enthusiasm, his loyalty is. You can buy his back, but you can’t buy his brain. That’s where his creativity is, his ingenuity, his resourcefulness.

PC work is treating employees as volunteers just as you treat customers as volunteers, because that’s what they are. They volunteer the best part—their hearts and minds.

**

Whatever your present situation, I assure you that you are not your habits. You can replace old patterns of self-defeating behavior with new patterns, new habits of effectiveness, happiness, and trust-based relationships.

With genuine caring, I encourage you to open the gate of change and growth as you study these habits. Be patient with yourself. Self-growth is tender; it’s holy ground. There’s no greater investment.

It’s obviously not a quick fix. But I assure you, you will feel benefits and see immediate payoffs that will be encouraging. In the words of Thomas Paine, “That which we obtain too easily, we esteem too lightly. It is dearness only which gives everything its value. Heaven knows how to put a proper price on its goods.”

We are what we repeatedly do

 Josh Rose - Unsplash

We are what we repeatedly do. Excellence, then, is not an act, but a habit.

                                            Aristotle

Albert Einstein: “The significant problems we face cannot be solved at the same level of thinking we were at when we created them.”

Albert Einstein observed, “The significant problems we face cannot be solved at the same level of thinking we were at when we created them.”

As we look around us and within us and recognize the problems created as we live and interact within the Personality Ethic, we begin to realize that these are deep, fundamental problems that cannot be solved on the superficial level on which they were created.

We need a new level, a deeper level of thinking—a paradigm based on the principles that accurately describe the territory of effective human being and interacting—to solve these deep concerns.

This new level of thinking is what Seven Habits of Highly Effective People is about. It’s a principle-centered, character-based, “inside-out” approach to personal and interpersonal effectiveness.

“Inside-out” means to start first with self; even more fundamentally, to start with the most inside part of self—with your paradigms, your character, and your motives.

Last effort to save his self-respect

I mentioned earlier how everything that was not connected with the immediate task of keeping oneself and one’s closest friends alive lost its value. Everything was sacrificed to this end. A man’s character became involved to the point that he was caught in a mental turmoil which threatened all the values he held and threw them into doubt. Under the influence of a world which no longer recognized the value of human life and human dignity, which had robbed man of his will and had made him an object to be exterminated (having planned, however, to make full use of him first—to the last ounce of his physical resources)—under this influence the personal ego finally suffered a loss of values. If the man in the concentration camp did not struggle against this in a last effort to save his self-respect, he lost the feeling of being an individual, a being with a mind, with inner freedom and personal value. He thought of himself then as only a part of an enormous mass of people; his existence descended to the level of animal life. The men were herded—sometimes to one place then to another; sometimes driven together, then apart—like a flock of sheep without a thought or a will of their own. A small but dangerous pack watched them from all sides, well versed in methods of torture and sadism. They drove the herd incessantly, backwards and forwards, with shouts, kicks and blows. And we, the sheep, thought of two things only—how to evade the bad dogs and how to get a little food.

Just like sheep that crowd timidly into the center of a herd, each of us tried to get into the middle of our formations. That gave one a better chance of avoiding the blows of the guards who were marching on either side and to the front and rear of our column. The central position had the added advantage of affording protection against the bitter winds. It was, therefore, in an attempt to save one’s own skin that one literally tried to submerge into the crowd. This was done automatically in the formations. But at other times it was a very conscious effort on our part—in conformity with one of the camp’s most imperative laws of self-preservation: Do not be conspicuous. We tried at all times to avoid attracting the attention of the SS.

A Kind of Negative Happiness

We were grateful for the smallest of mercies. We were glad when there was time to delouse before going to bed, although in itself this was no pleasure, as it meant standing naked in an unheated hut where icicles hung from the ceiling. But we were thankful if there was no air raid alarm during this operation and the lights were not switched off. If we could not do the job properly, we were kept awake half the night.

The meager pleasures of camp life provided a kind of negative happiness,—“freedom from suffering,” as Schopenhauer put it—and even that in a relative way only. Real positive pleasures, even small ones, were very few. I remember drawing up a kind of balance sheet of pleasures one day and finding that in many, many past weeks I had experienced only two pleasurable moments. One occurred when, on returning from work, I was admitted to the cook house after a long wait and was assigned to the line filing up to prisoner-cook F—. He stood behind one of the huge pans and ladled soup into the bowls which were held out to him by the prisoners, who hurriedly filed past. He was the only cook who did not look at the men whose bowls he was filling; the only cook who dealt out the soup equally, regardless of recipient, and who did not make favorites of his personal friends or countrymen, picking out the potatoes for them, while the others got watery soup skimmed from the top.

But it is not for me to pass judgment on those prisoners who put their own people above everyone else. Who can throw a stone at a man who favors his friends under circumstances when, sooner or later, it is a question of life or death? No man should judge unless he asks himself in absolute honesty whether in a similar situation he might not have done the same.

Long after I had resumed normal life again (that means a long time after my release from camp), somebody showed me an illustrated weekly with photographs of prisoners lying crowded on their bunks, staring dully at a visitor. “Isn’t this terrible, the dreadful staring faces—everything about it.”

“Why?” I asked, for I genuinely did not understand. For at that moment I saw it all again: at 5:00 A.M. it was still pitch dark outside. I was lying on the hard boards in an earthen hut where about seventy of us were “taken care of.” We were sick and did not have to leave camp for work; we did not have to go on parade. We could lie all day in our little corner in the hut and doze and wait for the daily distribution of bread (which, of course, was reduced for the sick) and for the daily helping of soup (watered down and also decreased in quantity). But how content we were; happy in spite of everything. While we cowered against each other to avoid any unnecessary loss of warmth, and were too lazy and disinterested to move a finger unnecessarily, we heard shrill whistles and shouts from the square where the night shift had just returned and was assembling for roll call. The door was flung open, and the snowstorm blew into our hut. An exhausted comrade, covered with snow, stumbled inside to sit down for a few minutes. But the senior warden turned him out again. It was strictly forbidden to admit a stranger to a hut while a check-up on the men was in progress. How sorry I was for that fellow and how glad not to be in his skin at that moment, but instead to be sick and able doze on in the sick quarters! What a lifesaver it was to have two days there, and perhaps even two extra days after those!

All this came to my mind when I saw the photographs in the magazine. When I explained, my listeners understood why I did not find the photograph so terrible: the people shown on it might not have been so unhappy after all.

Hadislerle İslam Cilt 2: Akşam Namazının Vakti

R'cif Camii - Fas

Gün sona yaklaşıp güneş batınca yeni bir namazın vakti de girmiş olur. Mümin, Yüce Rabbimizin akşam namazı çağrısına icabette elini çabuk tutmalıdır. Zira akşam namazının vakti diğer namazlara oranla en kısa olanıdır. Bunun için Sevgili Peygamberimiz (sav), “Ümmetim, akşam namazını kılmak için yıldızların (ortaya çıkıp) birbirine karıştığı zamanı beklemedikleri sürece hayırda olmaya devam edecektir.” buyurmak suretiyle, akşam namazını mümkün olduğunca erken kılma hususuna dikkatlerimizi çekmektedir. Sahâbeden Seleme b. Ekvâ" (ra) akşam namazını güneş kaybolur kaybolmaz kıldıklarını söylerken, Râfi" b. Hadîc (ra), “Biz akşam namazını Peygamber ile birlikte kılardık da namazdan çıktıktan sonra birimizin attığı okun düştüğü yeri rahatlıkla görebileceği kadar aydınlık olurdu.” diyerek sahâbenin bu konudaki hassasiyetini ifade etmektedir.

Success will follow you

Don’t aim at success—the more you aim at it and make it a target, the more you are going to miss it. For success, like happiness, cannot be pursued; it must ensue, and it only does so as the unintended side-effect of one’s dedication to a cause greater than oneself or as the by-product of one’s surrender to a person other than oneself. Happiness must happen, and the same holds for success: you have to let it happen by not caring about it. I want you to listen to what your conscience commands you to do and go on to carry it out to the best of your knowledge. Then you will live to see that in the long run—in the long run, I say!—success will follow you precisely because you had forgotten to think of it.

Devil's Bridge

Salem - Sydney Vosper

-"If you don't eat your greens, we'll send you to Devil's Bridge." I was scared stiff of the place when I was a kid.

-How come? According to legend, it's where the devil was tricked by an old lady.

-One day, an old lady and her cow got separated. She was on one side of the river, the cow was on the other. While she was standing there wondering how to get it back, the devil appeared and offered to build her a bridge. But his price was the soul of the first living thing to cross it. She agreed. Next morning, bingo! There's a bridge. The devil says, "I've kept my promise, now you keep yours." The old lady took a loaf of bread out of her basket, threw it across the bridge and her dog ran after it.

-So the devil was tricked by an old lady.

-Yep. The devil was so embarrassed, he never set foot in Wales again.

-Some would say that he never left.

I was scared stiff of the place when I was a kid.
How come? According to legend, it's where the devil was tricked by an old lady.
One day, an old lady and her cow got separated.
She was on one side of the river, the cow was on the other.
While she was standing there wondering how to get it back, the devil appeared and offered to build her a bridge.
But his price was the soul of the first living thing to cross it.
She agreed.
Next morning, bingo! There's a bridge.
The devil says, "I've kept my promise, now you keep yours.
" The old lady took a loaf of bread out of her basket, threw it across the bridge and her dog ran after it.
So the devil was tricked by an old lady.
Yep.
The devil was so embarrassed, he never set foot in Wales again.
Some would say that he never left.

Read more: https://www.springfieldspringfield.co.uk/view_episode_scripts.php?tv-show=hinterland-2013&episode=s01e01

m what we can gather, she lived a quiet, frugal existence.
But who does she know? And more importantly, who might have a motive strong enough to want to hurt her so badly? Yes, sir.
I've already done a bit of homework on Helen Jenkins, sir.
She ran the Pontarfynach Children's Home from 1979 till it closed in '96.
It's now the Devil's Bridge Hotel, sir.
Devil's Bridge? On the A4120 out of Aber, sir.
It's about 20 minutes away to the southeast.
Hm.
It's as clear as day when you know what you're looking for.
If you don't eat your greens, we'll send you to Devil's Bridge.
I was scared stiff of the place when I was a kid.
How come? According to legend, it's where the devil was tricked by an old lady.
One day, an old lady and her cow got separated.
She was on one side of the river, the cow was on the other.
While she was standing there wondering how to get it back, the devil appeared and offered to build her a bridge.
But his price was the soul of the first living thing to cross it.
She agreed.
Next morning, bingo! There's a bridge.
The devil says, "I've kept my promise, now you keep yours.
" The old lady took a loaf of bread out of her basket, threw it across the bridge and her dog ran after it.
So the devil was tricked by an old lady.
Yep.
The devil was so embarrassed, he never set foot in Wales again.
Some would say that he never left.

Read more: https://www.springfieldspringfield.co.uk/view_episode_scripts.php?tv-show=hinterland-2013&episode=s01e01

The Commerce of Human Flesh

Over the next few years, I learned how to preserve wax from the heat and how to parcel it out, how to tell if a roll of linen was from England or from Flanders, how to transport glass from one end of town to the other without breaking it, how to select the kind of woven materials that would sell in Portugal or Spain, how to clean a weapon of its powder so it would look new and most of all, how to get the best price for any of the goods in which I traded. I learned a lot from my apprenticeship and eventually I became a trusted partner of al-Dib, earning commissions that made me rich. I had a fireplace built in the largest room of our house; I bought fine rugs and silver chests; I paid for Zainab’s wedding. I felt that I had finally realized my dream, that I had become exactly the sort of man I wanted, a man of means and power, a man whose contracts were recorded by flattering notaries. But as time went on, I fell for the magic of numbers and the allure of profit. I was preoccupied only with the price of things and neglected to consider their value. So long as I managed to sell at a higher price, it no longer mattered to me what it was I sold, whether glass or grain, wax or weapons, or even, I am ashamed to say, especially in consideration of my later fate – slaves.

The commerce of human flesh came to tempt me one spring morning when I was negotiating the price of seven loads of wheat destined for Lisbon. The farmer selling the grain, a middle-aged man with a narrow face and thin lips that gave the impression of avarice, brought with him three slaves he had unexpectedly inherited from an old uncle. Do you know of a buyer? he asked me, lifting his skullcap and scratching his head. His accent hinted to an upbringing deep in the country, somewhere east of Khenifra. Why do you want to sell them? I asked. I know not what else to do with them, he replied. They are too old to be of much use to me on the farm. Still, this one is a good cobbler and the other two can work metal. The cobbler had small, heavy-lidded eyes that seemed to take no interest in the world they beheld. But the two metalworkers watched me, their eyes pleading silently as I dug my hands inside each bag of wheat to gauge its quality. The sun was in my face. Beads of sweat rolled down my cheeks in a continuous stream. And in my ears was the din of the marketplace: carts creaked, vendors quarrelled, water-sellers rang their bells. The farmer spoke again. How about it? Seventy-five for all three. I stopped appraising the grain and began to appraise the farmer. Strands of white ran through his beard. He held the strap of his leather satchel with two hands, as if he feared someone might snatch it from him at any moment. Did he really want to sell three skilled slaves for that little? Did he not know how much they were worth? The Portuguese were buying slaves by the hundreds from all their trading posts along the continent, and he could surely sell these three at the port before nightfall. Or he could free them and allow them to return home and live out their lives among their people. I opened my mouth, but instead of an admonition to release these men from bondage, out came a price. Sixty for all three, I said. From that sale, I derived a profit of one hundred and fifty reais, the most I had made in a single transaction. I was stunned at how easy it had been and how high the proceeds. If I felt any guilt, I quietened it by telling myself that I had not done anything that others had not done before me. The sultan of our kingdom, the governor of our province and the nobles of our city – they all owned slaves. I ignored the teachings of our Messenger, that all men are brothers and that there is no difference among them save in the goodness of their actions. With neither care nor deliberation, I consigned these three men to a life of slavery and went to a tavern to celebrate.

Logic of Conquistadors

The notary of the armada, a stocky man with owlish eyes by the name of Jerónimo de Albaniz, stepped forward. Facing Señor Narváez, he unrolled a scroll and began to read in a monotone voice. On behalf of the King and Queen, we wish to make it known that this land belongs to God our Lord, Living and Eternal. God has appointed one man, called St Peter, to be the governor of all the men in the world, wherever they should live, and under whatever law, sect or belief they should be. The successor of St Peter in this role is our Holy Father, the Pope, who has made a donation of this terra firma to the King and Queen. Therefore, we ask and require that you acknowledge the Church as the ruler of this world, and the priest whom we call Pope, and the King and Queen, as lords of this territory. Señor Albaniz stopped speaking now and, without asking for permission or offering an apology, he took a sip of water from a flask hanging from his shoulder. I watched the governor’s face. He seemed annoyed with the interruption, but he held back from saying anything, as it would only delay the proceedings further. Or maybe he did not want to upset the notary. After all, without notaries and record-keepers, no one would know what governors did. A measure of patience and respect, however small, was required. Unhurriedly Señor Albaniz wiped his mouth with the back of his hand and resumed speaking. If you do as we say, you will do well and we shall receive you in all love and charity. But if you refuse to comply, or maliciously delay in it, we inform you that we shall make war against you in all manners that we can, and shall take your wives and children, and shall make slaves of them, and shall take away your goods, and shall do you all the mischief and damage that we can. And if this should happen, we protest that the deaths and losses will be your fault, and not that of their Highnesses, or of the cavaliers here present. Now that we have said this to you, we request the notary to give us his testimony in writing and the rest who are present to be witnesses of this Requisition. Until Señor Albaniz had arrived at the promises and threats, I had not known that this speech was meant for the Indians. Nor could I understand why it was given here, on this beach, if its intended recipients had already fled their village. How strange, I remember thinking, how utterly strange were the ways of the Castilians – just by saying that something was so, they believed that it was. I know now that these conquerors, like many others before them and no doubt like others after, gave speeches not to voice the truth, but to create it.

Estebanico

Estebanico was the name the Castilians had given me when they bought me from Portuguese traders – a string of sounds whose foreignness still grated on my ears. When I fell into slavery, I was forced to give up not just my freedom, but also the name that my mother and father had chosen for me. A name is precious; it carries inside it a language, a history, a set of traditions, a particular way of looking at the world. Losing it meant losing my ties to all those things too. So I had never been able to shake the feeling that this Estebanico was a man conceived by the Castilians, quite different from the man I really was.

The Moor's Account

What each of us wants, in the end, whether he is black or white, master or slave, rich or poor, man or woman, is to be remembered after his death. I am no different; I want to survive the eternity of darkness that awaits me. If, by a stroke of luck, this account should find its way to a suitable secretary, who would see fit to copy it down without any embellishment, save for those of calligraphy or, in the manner of the Turks and the Persians, colorful illumination, then perhaps, someday, if that is to be the will of God, my countrymen will hear about my wondrous adventures and take from them what wise men should: truth in the guise of entertainment.