Sen. Rand Paul on NDAA 2012 - HR 1540
Benefit Corporations Aim to Make Profit, Positive Impact
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War Policy with Douglas Feith Tube. Duration : 35.60 Mins.Red Dead Redemption Jose Gonzales Music Video: 'Far Away'
Law Offices - Red Dead Redemption Jose Gonzales Music Video: 'Far Away'
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Red Dead Redemption Jose Gonzales Music Video: 'Far Away' Tube. Duration : 2.50 Mins.David Allen - Engagement Rings - "A gift or a contract?"
Law Offices - David Allen - Engagement Rings - "A gift or a contract?"
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David Allen - Engagement Rings - "A gift or a contract?" Video Clips. Duration : 6.25 Mins.Stew Webb - Bush Crime Syndicate, Aliens, Area 51, Secret Space Program
Law Offices - Stew Webb - Bush Crime Syndicate, Aliens, Area 51, Secret Space Program
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Stew Webb - Bush Crime Syndicate, Aliens, Area 51, Secret Space Program Tube. Duration : 149.60 Mins.ABOUT INTERPOL (English)
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ABOUT INTERPOL (English) Video Clips. Duration : 3.18 Mins.I-75 Tanker Crash Fire Ellenton Florida Interstate 75 I75
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Authors@Google: David Plouffe
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North American Union- Anonymous Message To Canadians
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9/11 Windows on the World Chef Late To Work 9/16/2001 CBS News
Law Offices - 9/11 Windows on the World Chef Late To Work 9/16/2001 CBS News
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Law School Success Stories, Students discuss why they chose law school
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Kelly Chang Rickert, Los Angeles Divorce and Family Lawyer
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Dentists to pay $10 million in lawsuit settlement
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Obamacare's Impact on Doctors
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Immigration Lawyer/Attorney on Illegal Entry & Family Visa
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Discrimination is Still a qoute of Today - Attorneys Help With Sexual, Racial and Employment Cases
Cheek Law Offices - Discrimination is Still a qoute of Today - Attorneys Help With Sexual, Racial and Employment Cases
Good afternoon. Now, I discovered Cheek Law Offices - Discrimination is Still a qoute of Today - Attorneys Help With Sexual, Racial and Employment Cases. Which could be very helpful in my opinion and also you. Discrimination is Still a qoute of Today - Attorneys Help With Sexual, Racial and Employment CasesEven though the civil ownership era of the 1950s and 1960s ended, there are still many individuals and organizations fighting the good fight. One would think that with the passing of time, society would have evolved past employment discrimination. Unfortunately, this could not be added from reality.
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Employment discrimination covers a wide variety of cases every year. The most well known occurring discrimination in the work place ranges from sexual harassment and sexual orientation discrimination to racial, religious, physical or reasoning disability discrimination. Every state law, as well as federal law, makes it illegal for clubs and its employees to harass or treat any personel inappropriately. When discrimination does occur, it is normally by an laborer acting on an personel basis without instructions from any form of management. In rare instances is it the unspoken "policy" of a business to discriminate. The government even gives tax breaks to many employers to encourage the hiring of exact segments of the citizen in order to ensure that every personel is treated the same.
It can be very difficult to prove discrimination when it does take place. Many citizen will say "don't rock the boat" and propose the victim to turn the other cheek. Just because it can be difficult to prove one's case, does not mean the inappropriate treatment should just be ignored. The services of an attorney or law firm can help in a situation such as this.
Again it can be spirited to prove an employment discrimination or sexual harassment case. There are a few things an personel can do to help themselves. Should there be an established policy for the handling of such occurrences, filling out the requisite forms to document the mistreatment can be a plus. When any form of discrimination takes place, the laborer needs to keep detailed notes for their records. All the time take note of whether or not there were any witnesses, the time, date, and location of the transgression and what the manager or co-worker did to violate the policies and law. Should the behavior continue after informing the management, then even added serious repercussions for the manager can take place.
The best policy of performance in an laborer discrimination situation is to consult with a mighty lawyer. Every case is dissimilar and only an attorney privy to the exact details can propose the victim appropriately. Generally, attorneys will not regain a fee for a consultation or until the case is won, depending upon the type of case. When choosing an attorney to recite you, be sure to ask some basic questions such as, "Have they handled discrimination cases before?", "How many cases?", and "Were the outcomes successful?" "Interviewing" the attorney will help go for a comfortable match for the client.
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911 Missing Link ISRAEL 3/14
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UNC Law Revue 2011: Behind the Scenes with Law Professors
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NEWS: RAN Protests Cargill Over Palm Oil Rainforest Destruction
Law Offices - NEWS: RAN Protests Cargill Over Palm Oil Rainforest Destruction
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Risks of Fifth Disease while reproduction
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Good morning. Now, I discovered Cheek Law Offices - Risks of Fifth Disease while reproduction. Which may be very helpful in my experience and you. Risks of Fifth Disease while reproductionBecause of the close connection between a mom and her unborn child, it is important for an expecting mom to remain as salutary as possible to avoid transmitting a disease to her baby. However, this is not all the time possible. Some disorders, along with fifth disease, run the risk of giving an unborn baby birth infections if it is contracting by a mom during her pregnancy.
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Fifth disease is also called slapped-cheek disease. This is because one very obvious symptom of the virus is a flushed face caused by a rash. This virus is called human parvovirus B19, and it is really spread by coughing or sneezing. Therefore, most children catch the sickness when they are young. Luckily, this means that about half of all women are already immune to the virus due to previous exposure. It is only if a pregnant soon-to-be-mother has never been in perceive with the parvovirus B19 that it can be dangerous.
Fifth disease shows up about four to fourteen days after preliminary exposure. It is ordinarily no longer contagious by the time the slapped-face rash appears, but there are other more painful symptoms that can show up as well. This includes a runny nose, sore throat, and headache. Adults ordinarily feel sore joints, which can last for months. Obviously, fifth disease is easiest to diagnose if a person also develops the characteristic rash.
Because this illness is so common, it is hard for a non-immune pregnant woman to avoid. Thankfully, it does not all the time cause problems with the baby, but it can lead to some serious issues with the child. Human parvovirus B19 prevents the unborn child's body from correctly producing red blood cells. Without sufficient blood to carry nearby oxygen, nutrients, and waste, a baby can organize anemia. This can lead to heart failure, and in 2-9% of baby infections, miscarriage.
Sadly, there is no exact way to treat fifth disease. If you believe that you have come into perceive with the virus, you can have a blood test to resolve exactly either or not you are infected. Some doctors pick to let the sickness run its course, while others suggest stepping up doctor's visits and may even accomplish an ultrasound to look for signs of problems.
There are some ways that you can help forestall yourself, and your unborn child, from contracting human parvovirus B19. Because it is transmitted through respiratory fluids, you can take care to wash your hands often if you are visiting collective places like the grocery store or movie theater. Additionally, since fifth disease tends to hit school-age children, you can avoid elementary schools, daycare centers, and other places that are favorite with younger kids.
Lastly, if you are considering becoming pregnant and are worried about fifth disease, you can opt to take a blood test to see if you are already immune to the sickness. If so, you will pass this extra safety onto your baby. If not, you should think following the tips above to help safe the two of you.
Birth infections such as fifth disease can steal your costly newborn from your family. Sometimes, these birth infections effect due to negligence on part of your health care professionals. If human parvovirus B19 has led to health problems with your baby, you may be entitled to financial compensation.
For more information on fifth disease and other birth injury risks, check out the birth injury law firm of Lowenthal & Abrams, P.C., today.
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Law Offices - Building Futures in Canada 06/20 - Immigrants and Newcomers - Working in Canada
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Guidewire Software lists IPO on the NYSE and rings the NYSE Opening Bell
Law Offices - Guidewire Software lists IPO on the NYSE and rings the NYSE Opening Bell
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Immigration Lawyer - Arrest, Legal Aid, Guilty Plea, Deportation
Law Offices - Immigration Lawyer - Arrest, Legal Aid, Guilty Plea, Deportation
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The most popular Work Visa - The H-1B explained
Law Offices - The most popular Work Visa - The H-1B explained
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Moving Day: A FatWallet Documentary
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Mike Adams: Food Safety Bill Grants FDA Authority to Police Food safety of Foreign Nations 1/2
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Eve's court convenes to overturn probate bushwackers
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Forgiveness in Marriage - 5 Biblical Aspects You Should Know
Cheek Law - Forgiveness in Marriage - 5 Biblical Aspects You Should Know
Hi friends. Yesterday, I learned all about Cheek Law - Forgiveness in Marriage - 5 Biblical Aspects You Should Know. Which is very helpful in my experience therefore you. Forgiveness in Marriage - 5 Biblical Aspects You Should KnowI talk a lot about forgiveness in marriage and relationships. Why? Because without forgiving those who have wronged us, we will never be able to forget the wrong either. And when I say, "forget", I mean in the sense that the wrong will never be brought up again to hurt or otherwise abuse our spouse with.
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1. Forgiveness is the first step in repairing/restoring relationship
"But I tell you that anyone who divorces his wife, except for marital unfaithfulness, causes her to come to be an adulteress, and anyone who married the divorced woman commits adultery."
Matthew 5:32
Divorce is hurtful and destructive and God intends for marriage to be a lifetime commitment. (Genesis 2:24). Couples should never consider divorce an option for solving marital problems, and here's why.
Jesus said that divorce was not allowable except for unfaithfulness, but...this does not mean, and is not saying that a spouse should automatically get a divorce because a spouse commits adultery!
The word translated "unfaithfulness" means Living in a sexually immoral lifestyle, not a repented act of adultery. There is a Big inequity here between a continual lifestyle of sexual sin and a one-time affair.
Those who have found their spouse to be unfaithful should make every endeavor to forgive and restore their marriage.
2. God does not forgive those who do not forgive others
"For if you forgive men when they sin against you, your heavenly Father will also forgive you. But if you do not forgive men their sins, your Father will not forgive your sins."
Matthew 6: 14-15
The simple truth here is that when we don't forgive others, we are denying our base ground as sinners in need of God's forgiveness. We all need to be forgiven at times, and we are all sinners!
When we ask for forgiveness from God and others, we should ask ourselves, "Have I forgiven the people who have wronged me?" It is all about putting ourselves in their shoes. We can't truly expect to be forgiven when we can't seem to forgive others!
Do you need to forgive your spouse? Does your spouse need to forgive you? Submit to one someone else straight through forgiveness and restore the trust and respect that may have been misplaced.
3. True forgiveness is found only from having faith in Jesus Christ
True forgiveness is found only from having faith in Jesus? Really?
"If you forgive anyone his sins, they are forgiven; if you do not forgive them, they are not forgiven." John 20:23
In the above scripture Jesus was giving the disciples their Spirit-powered and Spirit-guided mission, which was to teach the good news about Jesus so people's sins might be forgiven.
But the disciples did not have the power to forgive sins, but Jesus gave them the opportunity of telling new believers that their sins have been forgiven because they had suitable Jesus' message. Because of their belief in Jesus, they were given the power within them to Forgive!
All believers have this same opportunity today! We can announce the forgiveness of sins with certainty when we ourselves have found repentance and faith in Christ. Wow!
4. Forgiveness will lead to convert of heart
For those of you who have had a spouse who committed adultery, the bible says this:
The Pharisee's brought in a woman caught in the act of adultery. They made her stand before the group and said to Jesus, "Teacher, this woman was caught in the act of adultery. In the Law Moses commanded us to stone such a woman. Now what do you say?
Jesus bent down and started to write on the ground with his finger. When they kept questioning him, he straightened up and said to them, "If any of you are without sin, let him be the first to throw a stone at her."
At this, those who heard began to go away one at a time, the older ones first, until only Jesus was left, with the woman still standing there. Jesus straightened up and asked her, "Woman, where are they? Has no one condemned you?
"No one sir," she said.
"Then neither do I condemn you," Jesus declared. "Go now and leave your life of sin." John 8:3-11
Jesus is naturally saying that he will forgive us when we have faith adequate in him to turn our life nearby and sin no more.
This is an exquisite scripture! When Jesus said that only a sinless someone could throw the first stone, he was truly highlighting some foremost areas in our own lives that we need to watch out for, such as forgiving others, showing compassion, and not to judge others who have sinned.
5. Forgiveness involves both attitude and operation on our part
"Do not take revenge, my friends, but leave room for God's wrath, for it is written" "It is mine to avenge' I will repay, says the Lord. On the contrary: "if your enemy is hungry, feed him' if he is thirsty, give him something to drink. In doing this, you will be heap burning coals upon his head."
Romans 12:19-21
By giving an enemy a drink, we are not excusing his misdeeds, but forgiving him and loving him despite of his sins. Jesus Christ did this for us. This is called "detaching with love", or Jesus called it, "turning the other cheek."
Forgiveness does involve a good attitude on our part. Many times we find it too difficult to forgive. We just don't Feel very forgiving towards someone who has hurt us. It is at these times that we must try to be kind towards him or her.
Being kind to people who have hurt us tends to ease the hurt and makes us Feel great towards them in our heart and mind.
Sometimes we have to do things we don't want to. But you will recognize that by doing kind things to those who have hurt us can truly lead to our feelings changing for the good.
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Government Background Checks - Do a Free Government Background Check
Cheek Law - Government Background Checks - Do a Free Government Background Check
Good afternoon. Yesterday, I discovered Cheek Law - Government Background Checks - Do a Free Government Background Check. Which could be very helpful for me and also you. Government Background Checks - Do a Free Government Background CheckWhen it comes to a background check being performed on possible job candidates, one background that is growing in popularity is that of the government. For years this form of narrative crusade has been little only to government agencies but in recent times, the government narrative crusade has come to be available to anyone who wants one performed. The check can be very useful for many different companies. It is already being utilized by fellowships who deal in investments and securities, as well as fellowships who offer armored car services and even those who deal in curative and assurance fields.
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Any company that requires their employees to have passage to other people's personal and financial information as well as deal in large sums of currency should have every one of their employees experience a check.
These criminal narrative searches contain the taking of the person's fingerprint as a means of verifying their identity. Any man can lie their way past a quarterly criminal check, but no one can fake their fingerprint as it is wholly unique to every person.
While the thorough narrative check still relies on the person's own honesty to achieve the check, the government narrative crusade is absolute and cannot be faked. The thorough bases its information on a person's old addresses since there may be more than one man in the country that shares their name. Any way since there are no two fingerprints that are exactly the same, a false old address history will still show the same results.
The thorough is based on the national crime database which is independently maintained by each private jurisdiction. So when performing a thorough check, the only way to resolve if man is who he or she says she is, is by using their previously known addresses. If that man were to give a fake address history then there is no way of telling who she or he is when multiple persons with the same name show on the results of the narrative search. The government uses its own database which is a compiled for of all the other databases and is distinguishable by a person's unique fingerprint.
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Law Offices - Jane Burgermeister Swine Flu Lawsuit 1/4
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Sermon on the Mount Bible Study - Jesus Discipleship Training of the Apostles
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The Sermon on the Mount in Matthew chapters 5-7 is Jesus' first discipleship training of his new followers. The usual arrival we take to a teaching tube such as the Sermon on the Mount is with the prospect of building up our spirituality. However, Jesus' schedule is rarely in line with our expectations.
This discipleship training of Jesus' followers was not designed to build up His new disciples. Rather, it was a sermon designed to deconstruct what spirituality they had already erected. True spiritually for fallen creatures can never involve building up, but must always be focused on diminishing.
The greatest man who was ever born of a woman, according to Jesus, was John the Baptist. (Mt. 11:11) At the pinnacle of his ministry, John the Baptist spoke six words that summarized the whole of his ministry and the focus of his spiritual life. Speaking of Jesus, John said, "He must increase, but I must decrease."
The Setting
In my meditations on the Sermon I began to comprehend that the supplementary I stepped back the more clearly I could see the intent of the Sermon. This included examining the superstructure of the Sermon as well as looking at its place within the whole of the Gospel of Matthew. The second thing I tried to undercover is the historical setting of the Sermon. These two pieces, which will be examined in reverse order, offer us two lenses straight through which to view the subversive nature of the Sermon.
The Sermon on the Mount is spoken to habitancy who were steeped in the Jewish mindset. With the exile and the end of the Davidic throne the Jewish habitancy could no longer stake their religious claim on being God's habitancy based on the Temple and the continuation of the line of David. Rather, they were forced to look back to where they had gone wrong. The words of the prophets resonated in their ears and they realized that their downfall was in their failure to supervene the Torah. So for the next five hundred years prominent up the time of Jesus, the focus of much of Judaism was located on obedience to the Torah. It permeated all facets of religious and secular life. It was so pervasive and persuasive that obedience to Torah became blurred with worship of Torah. However, the worship of Torah that seemed to dominate the Pharisaical mindset was not one of adoration, but rather as one worships a pagan God--it was a association of manipulation and control. They twisted the law to serve their need to feel righteous and holy.
I grew up in a denomination whose focus was exactly the same. Our lives were also heavily influenced by obedience to Torah and the festivals that went along with it. It became such a part of the member's identities that when the denominational leaders attempted to reform the denomination it took the local pastors well over a decade to change the mindsets of those who were willing to listen to the Gospel message.
According to the redactive work of the Matthean Gospel, the Sermon on the Mount is the first direct teaching of Jesus to his newly called disciples. Therefore, I believe the focus of the sermon is two-fold. 1) To deconstruct the Judaic worldview and teachings that had so shaped and formed them and 2) to begin to found a worldview from a Christian perspective.
The validity of this hypothesis of deconstruction and reconstruction is found in the very structure and progression of themes within the Sermon:
The Sermon On The Mount
Part I - Deconstruction
The first part of the Sermon on the Mount (Matthew lesson Five) can be divided into two sections. The first section addresses what the Jews believe the problem is in their community and in their Spiritual lives. In the second half of this section Jesus addresses the real issue in a very subversive manner.
I.A. - The Distraction Of The Persecution (Matthew 5:1-16)
The Jewish habitancy believed deeply in the Torah, especially the themes of retributive theology. The problem their community faced most prominently was persecution from foreign, pagan rulers. according to retributive theology, this was unjust and thus had to be corrected. Jesus comes along and tells them that what they viewed as the problem was in actuality the natural outpouring of a holy life and was a blessing to them. Consider, for example, His statement of: blessed are the poor in spirit. Many have read this to mean blessed are those who are spiritually humble. However, poor in spirit was a phrase referred to in their age as one who was persecuted (or in effect poor - see Luke 6:20) for having followed the way of righteousness.
The entirety of the beatitudes is Jesus telling them that persecutions supervene in blessing and if you are persecuted, it is not a problem, but rather a sign that they were on the right track. Jesus even compares those who are persecuted for righteousness sake to the Holy Prophets! In this, Jesus first deconstructs their political and societal worldview.
Jesus then spends verses 13-16 telling them that they are the salt and light of the world. They were not meant to hide away in a safe kingdom, but by their very nature of being God's righteous habitancy they were supposed to stand out and be targets for the unscrupulous. Therefore, what Jesus is doing in this first section of the Sermon is taking their focus off of the persecutions, so that he may help them focus in on the real problem.
I.B. - The Blessing Made A Curse (Matthew 5:17-48)
Jesus is very faithful in this next section, in which He addresses the Law. He is both supportive of the law and subversive towards their view of it. Here is where he deconstructs their religious worldview.
He begins this section by encouraging them towards Torah obedience in verses 17-20. It sounds as a pre-game speech or the battle cry of a king about to lead his soldiery into war. He supports the law, heralds it, and bids them towards what their religious worldview told them to believe about the law: you must keep the totality of it.
Jesus takes them straight through six aspects of the law. The six examples He uses are penetrating and convicting to anything who bases his or her righteousness on obedience to Torah.
In lifting up the law to the heights He does in this section of the Sermon, He also lifts it out of their reach:
The Basic Law: Do not murder
The Fulfillment: Do not even be angry
The Basic Law: Do not commit adultery
The Fulfillment: Do not even look with lust
The Basic Law: Do not make vows
The Fulfillment: Be of such credit that vows are unnecessary
The Basic Law: Eye for an eye
The Fulfillment: Turn the other cheek
The Basic Law: Hate enemies
The Fulfillment: Love enemies
No one is capable of achieving "fulfillment of the law." This realization had to be hitting them at this point. On the height of the Mount Jesus brings them low. To add to this, Jesus says that their righteousness had to even surpass those who best kept the law--the Pharisees. But that was not even enough, they also had to be perfect, as God is perfect. In other words, to make it in to heaven by their own works, they better be able to resurrect themselves. I can just dream the pale faced stares of the disciples at this point.
All of this is an endeavor by Jesus to deconstruct their view of righteousness and what it is to be God's people. Does that mean that Jesus doesn't in effect mean what he said? Was He only being sarcastic and in reality was trying to get them to stop being obedient to the Word of God? in effect not. He meant every word of it. What He is demonstrating here is that the law is a guide to point towards righteousness, but fallen humanity is trying to surmount an impossible pass to attain righteousness by the perfect fulfillment of the law. Jesus plainly tells them, "I came to fulfill the law." He then follows that statement with six examples that prove no one else is able to do so.
As one can see by the intentions of Jesus in this first major section of the Sermon on the Mount, trying to shape out how to walk these traits is to ask the entirely wrong questions.
Part Ii - Reconstruction
Once Jesus has removed the old wineskin of legalism, He begins to found what righteousness looks like for a disciple of Jesus. He does this in two sections. First, in Matthew 6:1-7:7, he shows them seven aspects of what precise righteousness looks like (note the numerological importance of six aspects of not being able to supervene Torah versus the perfect whole of seven aspect of true righteousness). The second thing He does is to give them three pieces of guidance on how to supervene in this task, in Matthew 7:8ff.
Ii.A. precise Righteousness (Matthew 6:1-7:7)
Jesus begins with what could be called a thesis statement for this section in 6:1. He tells them, "Beware of practicing your righteousness before men." He lays out seven ideas of precise righteous and in each of them there is a sense that they are to be done without notice to them. In the same way you brush your teeth each morning and make no notice of it to yourself or to others, so these aspects should flow so plainly from you that no notice should be given to them. In many ways, these seven disciplines characterize the seven basal spiritual disciplines, from the mouth of Jesus.
Giving To The Poor - Diminishing The Self
This is a basal teaching in all of Scripture and a fantastic custom to hire in each of our lives. When one is about the custom of giving they are acting out the command to take up our cross and let go of our lives. Giving places the giver in a position where the focus of life (for that moment) is to prefer the needs of others above your own needs.
Prayer - Open Communication
Jesus does not just command His habitancy to pray, but rather He gives them an example by which they may model their prayer life. It is prayer not of force or repetition for the sake of manipulation, but rather of honest, open conversation. God is not a force to battle in prayer, but a kind of friend who desires to listen to your thoughts and will contribute your needs.
Fasting - control Of The Will
Fasting is the most enigmatic spiritual discipline. It seeks to chain the belly and with it the entire will of the person. It is a humbling custom of war against the flesh. It is also spellbinding that in our community with the most plenty of food, fasting is one of the least practiced spiritual disciplines in many lives.
Money - Voluntary Poverty
Here is where the true risk begins. He tells them to store up wealth in heaven and not on earth. The risk here is two-fold. First, it requires one to place themselves in a vulnerable position on earth. Second, it requires them to go "all in" on a bet that their confidence ideas is in effect reality.
The blessing he gives them is that in this risk they will be purified of the temptation towards corruption. It will keep their focus fixed on the coming kingdom.
Worry - Letting Go
One of the most prominent disciplines habitancy seem to need to apply in their lives is to actively let go of control and the worry over their future. We are trained in our community to stake our claim before the next guy takes it. I am not sure there is a custom such as this one in the popular culture of spiritual formation. However, the spiritual discipline of letting go of worries and scheming to get ahead needs to be prevalent in these writings geared towards our cannibalistic culture.
It is again the discipline of risk, in the same way that letting go of money is a risk, but this discipline takes the last one even further. For here you are not only required to get rid of money, but also the worry that plainly flows from not having money. Instead, Jesus redirects those energies by imploring them to seek the kingdom of God and the righteousness of that kingdom.
Not Judging - Contemplating One'S State
There are numerous stories and sayings of the Desert Fathers that encapsulate this discipline. For example:
They used to say of Abba Poeman that before he went out to divine office, he would first sit for an hour in self-contemplation.
Jesus does not plainly tell his disciples to stop doing something. Instead, He redirects those energies. He does not merely tell them not to judge. Judging is very much a part of who we are and Jesus knows this. He instead tells them to redirect those energies by judging the self.
Discernment - control Of The Tongue
This discipline goes hand in hand with the former discipline. We are not wise to judge others; however, it is equally wise not to "cast pearls before swine." The discipline being hinted at here is one of control of the tongue. How do these relate? If a man makes it a custom of retention his words, then the natural outgrowth of that will be that one listens more. With this listening, discernment will begin to take root.
Ii.B. Attaining The Wisdom Of The Walk (Matthew 7:8-20)
In the concluding section, Jesus gives them three pointers of how to attain this kind of righteousness. First, in vv.7-11 he tells them to ask God for the discernment. Secondly, in vv.12-14, he tells habitancy that the best safeguard that will bring the most grace to a man as they stumble along in this task is to plainly treat habitancy good. He says that if they do this, they are fulfilling All of the Law And the Prophets! Thirdly, in vv. 15-20, he implores them to pick their leaders carefully. The way a leader goes is often times the way the habitancy go.
Iii. Epilogue (Matthew 7:21-28)
After these teachings, Jesus concludes the Sermon on the Mount by giving them encouragement to stay the course. What is spellbinding about this section is the specific subjects of the three parts.
This concluding section can be plainly divided up into three parts: v.21; vv.22-23; and vv.24-27. In each of these their is a sure focus.
In the first section Jesus tells them that not every person will enter the kingdom, but those who do the will of the Father. The focus is on obedience to the Father.
In the next section He restates how to gain salvation by saying that only those who know Him will enter the kingdom. Note here that the focus is on knowing Jesus Christ.
In the last section Jesus gives the example of the two builders. Of note here is that their works are tested straight through the storms testing the works of the builders. The focus here is on the testing of work by the 'winds'. This is not an explicit reference to the man of the Holy Spirit. But at this point in their understanding, the ruach of God was not the third man of the Trinity. So it may very well be a reference to the Holy Spirit in terms they could understand. The work of the Holy Spirit is always to test the works of man--consider the Spirit driving Jesus into the wilderness.
Therefore, it stands to reason that in the Sermon on the Mount Jesus first removes their focus from the law, and then gives them new disciplines to refocus their attentiveness towards the Triune God.
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Constitutional improvement in Sierra Leone - The Blackhall contact
Cheek Iii Emerson Cheek Law Offices - Constitutional improvement in Sierra Leone - The Blackhall contact
Hello everybody. Now, I learned all about Cheek Iii Emerson Cheek Law Offices - Constitutional improvement in Sierra Leone - The Blackhall contact. Which could be very helpful to me therefore you. Constitutional improvement in Sierra Leone - The Blackhall contactThe Colony of Sierra Leone
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Henry Smeathman, the botanist, recommended Sierra Leone as the most advantageous place for the preparation of a settlement.1 Established as a Crown Colony in 1808, the Sierra Leone peninsula and the areas directly to the south of it were governed by a Governor-in-Council who combined both menagerial and Legislative authority. This principles prevailed until 1863 when the menagerial and Legislative functions were divided between an menagerial Council and a Legislative Council. Though the new councils marked a step away from the earlier form of colonial autocracy, it is argued that they were not intended as a move towards self-government.2 The Colony of Sierra Leone then was inspired by the humanitarian opposition to the custom of slavery and nurtured by the British estimation to end the Slave Trade. By the middle of the eighteen century, the principles of slavery was not too popular with the English. On several occasions, collective concentration was drawn to the query as to either a slave should come to be free after arriving on English soil. The philanthropist Granville Sharp struck an productive blow in 1772 when "a test case was in case,granted in the case of a slave named James Somerset, who had been brought to England from Jamaica by his specialist and had subsequently run away from him"3. The principles laid by Lord Chief Justice Mansfield of the English High Court in the case Somerset v. Stewart implied that any slave setting foot in England should be deemed a freeman. He noted that "the state of slavery... Is incapable of being introduced on any reasons...I cannot say this is allowed or approved by the law of England and therefore the black man must be discharged".4 This noted Mansfield Decision stimulated the Christian philanthropy of men like Sharp and Wilberforce.
The consequence of this judgement was the liberation of hundreds of slaves living in England. While the American War of Independence (1776-1983), the British encouraged slaves in America to desert their masters to join the British army in return for leisure and land. After the War - which Britain lost- some of these slaves went to Nova Scotia (Canada) and some to London. In London, these old slaves were beset with many problems. Their leisure certainly did not mean equality with British subjects. Often destitute, most of these freed slaves wandered about the streets of England distressing the kindhearted and men of property. They posed an awkward collective problem. The victor and hero of the Somerset case, Granville Sharp, maintained a growing whole of these slaves collectively referred to as the Black Poor. It did not take long for Granville Sharp to realize that the question was more than incommunicable charity would cope with. As a corrective agency, a primary whole of philanthropists formed a Committee for relieving the Black Poor in 1986 known as the Committee of the Black Poor. This Committee was chaired by Jonas Hanway. It was While this period of uncertainty that a obvious personel Dr. Henry Smeathman, alias flycatcher, who had lived for about three years in the vicinity of Sierra Leone strongly proposed the area as a favorable settlement. In 1785, this botanist certified Sierra Leone unhealthy for the preparation of a concrete settlement. However, in February 1786, he declared the area favorable for human habitation, crop output and cattle rearing. His vision for the community was principally economic and commercial. Granville Sharp, the leading abolitionist, Jonas Hanway, John and Thomas Clarkson (and subsequently Thomas Fowell Buxton) resorted to a scheme of colonialization. Inadequate finances prevented them from acting along. They appealed to the British government for aid which the latter willingly gave since it wanted to end the problems posed by the Black Poor.
The Colony of Sierra Leone (which started on 11th May, 1787), began, not as a Colony of Britain, but rather, as a fully independent colony with an African governor, Richard Weaver. Needless to state, this was the dawn or advent of a brand new experiment in the relationship between the Africans and the Europeans. This experiment was a reverse drive of the so-called African Diaspora for "instead of the old 'middle passage' traffic when negroes were taken from Africa and sold into slavery in the markets of Europe and the New World, the new 'middle passage' traffic of these years consisted in Negroes manufacture the return journey from Europe and the New World, not for purposes of slavery, but that they might have the opening of living their lives as freemen on their own native continent".5 This community was no doubt a tiny one but had nearly all the essentials of a state. This Governor and the base Council might have been dubbed President and Parliament respectively. The community was administered under the old English principles of frankpledge whereby the colony was divided into tithings and hundreds. Tithingmen and Hundredors (who were duly elected representatives) made rules for the good government of the settlement. These rules may be called laws. In effect, there existed an independent political community composed of free and independent blackmen (and women).6 Such a brief conference reminds one of the aged Greek city state which practised democracy, though differently. Simply defined, "democracy in Africa or everywhere else, is government by the people"7. As Mr. Guy Clutton-Brock - writing about a typical African community community - put it, "the elders sit under the big tree and talk until they agree"8. This form of democracy (similar to that practiced by the City States of aged Greece) was slightly dissimilar from that practiced by the settlers in Sierra Leone. In the latter, the right of the settlers to make political decisions was not exercised directly but "through representatives chosen by and responsible to them, known as representative democracy"9. The early constitution of Sierra Leone has its importance as the first instance in modern history of a self-governing colonial community of non-European population, where colour was no disqualification and negro leisure were allowed the political and civil proprietary of Europeans. As hundredors and tithingmen the black settlers of Sierra Leone had fulfilled menagerial duties that had developed into legislative duties; as jurymen they had shown judgement and intelligence that won the praise of Europeans."10 The constitutional right or privilege to elect representatives was only a respite.
The Sierra Leone firm Act of 1790 which transformed the St. George's Bay firm into the Sierra Leone firm with a Royal rent signaled the start of a marathon period of settler suppression and entailment of independence. Porter outlines four major developments between 1807 and 1808 which not only altered by reshaped and restructured the history of the Colony of Sierra Leone. First, the Slave Trade was abolished in 1807 by the British Parliament. Second, the African custom (mainly composed of members of the Sierra Leone Company) was formed for the physical regeneration of Africa. The members hoped or rather attempted straight through this African custom to continue exercising their interest and influence in the Colony. Third, partly as a ensue of the bankruptcy of the exhausted Sierra Leone firm and partly to suppress the inhuman Atlantic Traffic, a Crown Colony was established over Sierra Leone on 1st January 1808. Fourth, the Order in Council of 16th March, 1808 established a Vice-Admiralty Court in Sierra Leone for trying both captured slaves and their owners.11 A catastrophic implication of these developments was the abrogation of the legal jurisdiction of the settlers. They lost all proprietary of participation and representation. Since 1863 "although(ugh) the size of the Legislative Council gradually increased, its primary features remained unchanged."12 It would, therefore, not be farfetched to briefly look at the changes in the state of the colony and the Blackhall Constitution for "this structure did not convert much until 1924...."13 The Colony of Sierra Leone was partly established in 1978 to "secure a home on the continent of Africa for natives of Africa and their descendants who for one presuppose or another, primarily, because of slavery and the Slave Trade, had left their native shores and were perforce living abroad."14 One could identify four groups of settlers in the Colony of Sierra Leone. The first was the Black Poor who arrived in 1787. The second group of settlers, the Nova Scotians, arrived in 1792. The next two groups of settlers, the Maroons and Liberated Africans/Recaptives, arrived in the nineteenth century, the old in 1800 and the latter from 1808 onwards. Relations between and among these various groups of settlers were initially hostile and the Freetown community or community was hierarchically stratified. There was that recognized collective length between the Settlers and the Liberated Africans. With time however, Freetown became a melting pot of cultures. Faced with the western cultural patterns as interpreted by the New World Settlers (that is the Nova Scotians predominantly), which patterns were reinforced by the patronage and favour of the European supervision and other ancillary agencies like the missionary societies, the Liberated Africans, as the fourth group of immigrants came to be known "began to copy these patterns which soon became the high prestige for all groups in the territory."15 This 'new' land enabled settlers to mould themselves and the ensue was a new nation with a obvious and unique identity. Religion, instruction and trade were three factors which aided the transformation of the lives of the settlers whose descendants were designated the Krios. Religion and education, agreeing to Porter were "indicators of status in the Freetown community and as avenues by which an personel or family, properly motivated, can move vertically in the stratification ladder."16 It was therefore base by 1850 to see descendants of settlers and Liberated Africans (Krios) in the registers of the C.M.S. (now Sierra Leone) Grammar School (1845) and the Female Insituttion (1849), later known as the Annie Walsh Memorial School. As families became prosperous, they moved from the independent chapels to the big churches. The role or importance of instruction for instance must not be underestimated. It opened the eyes of the Krios.
The 1850s ushered in a new era of political activity. There was a revolution in ideas as a ensue of the emergence of the new elite. instruction "made men more ready when the need arose to query the whole foundation of the old order."17 But what was this old order? This was the political or constitutional arrangement in the Colony. Consummate power - legislative, menagerial and judicial - rested with the Governors who were all whitemen. Her Majesty would not intervene in colonial affairs without the guidance of the Secretary of State for the Colonies, or to the Cabinet. These Colonial governors were responsible not to the population they governed, but to the Queen, the British Parliament or the British electorate.
Events leading to the 1863 Constitution
Why were the Krios not adequately represented in the Council which governed the Colony? As Wyse caustically realized, "the Krios contributed to the improvement of politics in West Africa. Education, the Christian religion and relationship with the white man adequate the Krios with the primary tools to understand European government and western political ideology, and to use their options, restricted as they positively were, to challenge the European ruling caste system".18 The Krio community was aware of the reasons behind the preparation of Granville Town in 1787. Granville Sharp intended the community to be more than a receptacle for indigent blacks. He dreamt of a free settlement. The Krios now wished for a return of the period when ancestors enjoyed free black rule. They perceived their introductory role of agents in the transport of western civilization and Christianity with utmost pride. Krios, the educated class, were disappointed by British unwillingness to introduce democratic government into the Colony, though the British themselves enjoyed democracy at home. They became all the more interested when they compared what was happening in the Colony with what was happening in Liberia, where the population governed themselves. They started to charge the Crown Colony principles of government which was imposed on them.19 Other developments aggravated the desire of the educated elite in the Colony of Sierra Leone to query the entire foundation of the old principles of colonial administration. Sierra Leone produced the first group of western educated elite in British West Africa and was fulfilling the dream of Governor Charles McCarthy (1814-1824). She acted as a base for the spread of religion, civilization and western instruction in West Africa.
Fourah Bay College (1827) served British West Africa and was the only university in the region until the turn of the century. It was therefore very painful to the Krios that the Colony of Sierra Leone ran a much slower constitutional race than the other British West African countries which had won more 'advanced' constitutions which in case,granted for isolate Legislative and menagerial Councils. When the Gambia was separated from Sierra Leone in 1843, an menagerial and a Legislative Council were constituted there and the firm community, dominated by a few European firms, given representation. In the Gold Coast too, menagerial and Legislative Councils were set up in 1850. The Liberian Republic was self governing. But the constitution of Sierra Leone remained, with only small amendment, what it had been in 1821. Its citizens were taxed but still unrepresented. Deprived even of the collective voice of a Grand Jury, they could still only present their views in petitions.20 The settlers in the colony had no recognized political party in the 1850s to query the Constitution of 1808 which was obsolete in the face of modern collective development. However, the absence of a political party was a low barrier which did not frustrate the efforts of the settlers. As Porter observed, "as the Colony expanded, many became discontented with the form of government in which they had no share. In 1850, the Rev. E.T. Poole, Colonial Chaplain, published a book in which he protested against the Colony being ruled by a incommunicable council in which the population were not represented at all"21. This was however an personel pressure. In 1853, a suited organization, the Sierra Leone Committee of Correspondence was formed by a West Indian, Mr. Lenaghan to advocate for the legal and constitutional privilege of representation. This local body of businessmen was later superseded by the more suited or influential Mercantile Association. It is but fitting at this point to pay tribute or briefly criticism on the Mercantile relationship or rather the role of the Merchant elite as the articulates of the middle-class. Trade was to come to be an instrument of moral upliftment. Largely straight through the efforts of Governor Charles McCarthy and the Settlers themselves, there was a suited convert in the approved of living of the latter. By forming bidding groups and other co-operative societies, the Settlers in the Colony were able to make huge profits. It soon became clear that a merchant elite was developing. An assosication designed to represent the interests of the growing mercantile community, the Mercantile Association, was formed by a group of successful merchants in 1851.
The Mercantile relationship played a very leading role in political improvement in the Colony in the 1850s. Whereas writers like Edmund Burke believed that political authority derives from tradition, others like James Harrington have argued that political authority was the outgrowth of economic order. In other words, political power follows economic power. If anything, there is some semblance of truth in Harrington's proposition. With economic power, the Mercantile relationship (a multiracial organization) became a political mouthpiece of the population as it frequently petitioned the colonial administration. (As will be seen later, this relationship was so leading that one of the appointments to the Legislative Council of 1863 was made with its consultation). The Mercantile relationship (which had some professionals) was not only numerically and lamentably stronger than the Committee of Correspondence but comprised very influential black and white settlers who positively controlled a gigantic part of the economy. Irrespective of this composition, this all-powerful relationship in 1958 "petitioned against abuses over taxes and duties and asked for a new constitution for Sierra Leone."22 The relationship also asked for an elected assembly. The Settlers of the Colony of Sierra Leone also had international support. The Aborigines protection community and the Anti Slavery community in England were two bodies which questioned the British House of Lords for maladministration in the Colony of Sierra Leone. One would be positively expensed with schoraly treason for failing to acknowledge the role of the Press While this period. On a more general note, the African-owned newspaper While the colonial period had several general characteristics. First, it rivaled the colonial administration. It was the most productive weapon for airing long-felt political grievances and influencing the tide of events in the absence of a democratically elected government. Second, the Press was both the interpreter of the ideals and aspirations of the population as well as the custodian, guardian and protector of their proprietary and liberties. On a more single note, the Press in Sierra Leone While the 1840s and 1850s was far from ineffective. It is sometimes argued that newspapers in the tail end of the nineteenth and early twentieth centuries were of a great potential than those of the 1840s and 1850s. That notwithstanding, newspapers in the 1840s and 1850s were very primary of the colonial administration. One such newspaper which attacked deeply-felt political grievances, the direct rule of the unrepresentative council (in which the powers of the governor were practically absolute) and its indirect power of patronage was the New Era.
In May 1855, William Drape, a West Indian, established the very first newspaper on African soil. This weekly publication had been expressly founded to reflect local opinion. Many eventually saw the paper as "a rally point for anti-government forces..."23 It was clear by 1863 that the 1808 Constitution was outmoded as far as improvement was concerned. It is true that with pressure only fools and gods do not change. The colonial government realized that the wind of convert had been transformed into a hurricane blowing over the Colony of Sierra Leone. The incumbent governor, Governor Hill, was very obstinate. The Settlers needed a governor who was primary enough. They found such a man in Governor Blackhall, an Irish landowner who was appointed in 1863. As Fyfe observed, this gentleman "was ready to reverse, as bidden, his predecessor's bellicose policy, and to accept a new legislature."24
The 1863 Constitution
Legislation was being passed in the Colony of Sierra Leone to get ready the way for the formal introduction of the Blackhall Constitution. The pressures of the Settlers in the Colony and their supporters in Britain for added constitutional improve were not in vain since the British or colonial government "acceded to the demands for constitutional convert and introduced a rent dated 27th May, 1863 together with Royal Instructions dated 30th May, 1863 following a new constitution for the Colony of Sierra Leone."25 On 26th July, 1863, Governor Major Samuel Wensley Blackhall issued the following proclamation, "I do hereby publicly proclaim the said rent of Justice to be in full force and ensue from this date."26 The rent and the Royal Instructions which brought the Blackhall Constitution into being revoked the rent of 1799. In this novel constitution, "the Governor's Council was abolished and in its place a Legislative and an menagerial Council were set up."27 It must be noted that constitutional history permissible commenced in Sierra Leone in 1863.
Perhaps, it would not be farfetched to say that this was the beginning of our modern House of Representatives or great still Parliament. Seeing closely at the details, the menagerial Council was composed entirely of the valid members, that is to say, those forming the Legislative Council, with the governor's appointees. Members of the menagerial Council therefore were H.E. The Governor (Major S.W. Blackhall), The Chief Justice (John Carr), The Colonial Secretary (George Nicol), The Queen's Advocate (H.J. Huggins), The Officer Commanding troops (Colonel Hughes).28 The Legislative Council consisted of the governor (who bore the valid title of Governor and Commander in Chief), the valid members of the menagerial Council and "such other someone or persons nominated and appointed to serve on the Council"29. The valid members were compelled to maintain the policies of the Governor. As Martin Wight put it, an valid member "could not be continued in the office and seat if his conscience should not permit him to give the Crown such a part of maintain as may be primary to enable the governor to carry on the firm of government in the Legislative."30
The Council made provisions for only two appointed unofficial members. These were chosen from among the population. In his selection, the governor was required to take into observation "not only to those who are most likely to maintain the government but those who will be taken to represent and will wise up you of the wishes of the more piquant part of the community... And adopt the guidance of any constituted body of a more or less popular kind."31 Two conclusions could be drawn or derived from the above quotation. First, the unofficial members were nominated to represent collective notion and second, by seeking to know the wishes of the piquant part of the community and the guidance of any popular body, the government used the unofficial members to bring in the assert section of the community. Thus, as Peterson observed, "when Governor Blackhall revived the Mercantile relationship in 1863 to elect an unofficial member for the newly instituted Legislative Council for Sierra Leone, it elected the leading African merchant in Freetown, John Ezzidio. As a member of the Legislative Council, Ezzidio remained a representative of the industrial community.32 The other unofficial member was the influential Charles Heddle who had sat on the old Governor's Council for many years. It was clear that the Mercantile relationship was still influential. Revived temporarily in 1863, the Mercantile relationship was reconstituted in 1864 as the chamber of Commerce. After 1863, although it was "excluded from constitutional function, the chamber still in case,granted a forum where grievances could be ventilated and reforms suggested."33 A primary test or quote of the combination and functions of the Councils established by the 1863 Constitution clearly reveals barriers to their improvement as truly representative institutions. A approved test of the Blackhall Constitution puts one in a great position to understand the Slater Constitution. The powers of the governor for instance were extraordinary. As President of both Councils, he was to preside over meetings and advise the schedule for discussion. Markin Kilson troops one to believe that "evidence of the prevalence of a democratic patrimony in British West African colonies was apparent at the very start of the constitutional development."34 Marcus Jones' fantastic overview of the governor's powers for instance belies Kilson's assertion that "the governor had the right to nominate and appoint whomsoever he pleased...He could summon, adjourn, prorogue or dissolve the Council at will. He was the undisputed ruler, subject only to directions from the home government."35 Hargreaves discussed at length the British principles of selection and representation in her colonies. He ended the section by stating that though Ezzidio's selection was hardly a democratic one, it was in no way an arbitrary selection but added realistically noted that "such systems were clearly unsatisfactory to population who felt they had a right to choose their own representatives and to decree how they would be governed."36 Wyse pierced the heart of the matter when he observed that Ezzidio's selection could in no way be seen as a precedent for nascent political independence. Although the consent of the Legislative Council was primary to pass legislation and the each year estimates, that consent was all the time assured by the valid majority. If one critically assesses the menagerial Council Minutes book of 20th July, 1863 Constitution was merely a ludicrous document. agreeing to A.Dike, Clerk of the menagerial Council, "His Excellency took the guidance of his Council on the estimates for 1864... The Board having suggested some alterations approved of and recommended that the same be submitted to the Legislative Council at its sitting."37 This is all absurd as the Governor is all the time assured of an valid majority in the Legislative Council. But what sort of democracy was this? It is true that the 1863 Constitution in case,granted a forum for the conference of political issues but "ironically the Constitution marked the beginning of a declining phase in the political fortunes of Sierra Leone"38.
The fact that the Legislative Council on some occasions influenced colonial government course did not mean that it was very effective. Although John Ezzidio had a list of suited successors, one must not forget that anything the situation, a colonial government represented a set of or autocratic interests. Although the Legislative Council had the right to guidance the governor, the latter was not bound to accept such advice. Possibly a fair article of the Constitution was that rendered by Blyden. As he observed, "a note worthy feature of the 1863 Constitution was the extension of the privilege of unofficial representation on the Legislative Council to the African settler population."39 One must note well the use of the word privilege which aptly described the situation. But why not right? positively the colonial government was not yet ready to concede representation. Some erroneously believe this Constitution was democratic because of the African representation. Indeed, it is very indubitable that "this improvement could hardly be regarded as the beginning of true representative government in Sierra Leone since the British government insisted that Ezzidio was not a delegate but a nominee of the merchants, removable at the Queen's delight and not at the delight of the merchants."40 This 'new' arrangement therefore did not foreshadow any independent political community. 1863 left the Settlers in a disillusioned state. The major defects of the judicial principles that existed before this period were preserved. One dismisses the choruses of praise which suggested that it was a welcome and developed part as misleadingly over simplistic since it lamentably failed to meet the demands, aspirations and expectations of the Settlers. As Porter put it, "the population were clearly ready for a convert and this was (only) partially met in 1863...."41 It was suggested that the Colony would have profited from the experience gained by the application from and adaptation of these institutional processes of a liberal democracy which the Constitution of 1863 and its implementative devices introduced. In the light of the recommendations made by a Parliamentary Committee which investigated the conditions of the West African settlements within two years of the 1863 Constitution in Sierra Leone, the verdict appears doubtful.42
Conclusion
It is positively a truism that the 1963 Constitution marked an inch away from old forms of colonial autocracy. At the same time, it is also incontrovertible that this Blackhall Constitution was "essentially a device for the more productive government of an increasing colony, rather than a concession to the principle of representation."43
References
1. Arthur Porter, Creoledom, (London: Oxford University Press, 1963), p.10
2. Martin Kilson, Political convert in a West African State, (Harvard: Harvard University Press, 1966),p.98
3. T.N. Goddard, The handbook of Sierra Leone, (London: Grant Richards Ltd, 1925), p.20
4. W.M. Macmillan, The road to self rule, (London: Faber & Faber, 1959), p.51
5. Porter, op.cit., p.19
6. W.S. Marcus Jones, "Legal improvement and constitutional convert in Sierra Leone, 1787-1971,
unpublished manuscript", p.30
7. Rupert Emerson, The political awakening of Africa, (Englewood Cliffs: Prentice Hall, 1975), p.122
8. Ibid.
9. The New Encyclopaedia Britannica, Vol.4, s.v. "Democracy", p.5.
10. Kilson, op.cit., p.98
11. Porter, op.cit., pp.35-36
12. Christopher Allen, "Constitutional convert in Sierra Leone, 1863-1967", p.1
13. Ibid.
14. Porter, op.cit., p.10
15. Ibid., p.12
16. Porter, op.cit., p.78
17. David Thomson, Europe since Napoleon, (Norfolk: Lowe and Brydone Printers Limited, 1957), p.4
18. A.J.G. Wyse: cited in Joseph E. Harris, Global Dimensions of the African Diaspora, (Washington: Washington University Press, 1982), p.327
19. J.D. Omer Cooper et. Al., The increase of African Civilization, Vol. 1, (Longman: Longman Group Limited, 1968), p.154
20. Christopher Fyfe, A history of Sierra Leone, (London: Oxford University Press, 1962), pp.281-282
21. Porter, op.cit., p.56
22. Jones, op.cit., p.214
23. Frederick J.A. Omu, cited in J.D. Fage, J.R. Gray and R.A. Oliver, eds. Journal of African History, Vol.
Ix, No.2, 1968
24. Fyfe, op.cit., p.318
25. Jones, op.cit., p.11
26. Ibid., p.10
27. Cecil M. Fyle, The history of Sierra Leone, (London: Evans Brothers Ltd., 1981), p.75
28. Jones, op.cit., p.221ff
29. Blyden, op.cit., p.37
30. Martin Wight, The improvement of the Legislative Council (1806-1945), (London: Faber and Faber, 1945), p.109
31. Jones, op.cit., p.214
32. John E. Peterson, Province of freedom, (Evanston: North Western University Press, 1969), p.295
33. Fyfe, op.cit., p.331
34. Wilson, op.cit., p.4
35. Jones, op.cit., p.213
36. J.D. Hargreaves, "Problems of constitutional improvement in West Africa", Publication 1, group of Extra Mural Studies
37. menagerial Council Minutes (20th July 1863-7th November 1870), Sierra Leone collective Archives
38. W.S. Marcus-Jones, "The protection of fundamental proprietary and leisure of the personel in Sierra Leone", unpublished Ph.D. Thesis, Yale (n.d.), p.31
39. Blyden, op.cit., p.42
40. Gershon Collier, Sierra Leone: Experiment in democracy in an African nation, (New York: New York University Press, 1970), p.7
41. Porter, op.cit., p.123
42. Blyden, op.cit., p.43
43. Collier, op.cit., p.7
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