The site was designated as a holy ground by the St. Simons African American community in September The Igbo Landing is also now a part of the curriculum for coastal Georgia schools. The Igbo Landing has come to occupy great symbolic importance in local African American folklore. The mutiny and subsequent suicide by the Igbo people have been called the first freedom march in the history of the United States and local people claim that the Landing and surrounding marshes in Dunbar Creek were haunted by the souls of the dead Igbo slaves.
Well, at that time Mr. Blue he was the overseer and. Blue he go down one morning with a long whip for to whip them good. Anyway, he whipped them good and they got together and stuck that hoe in the field and then. So powerful is this story of resistance that it is often referred to in African American literature. Visual artists have also paid tribute to the Igbos who endured this event. They are on display at the Valentine Museum of Art. Contemporary artists like Beyonce have also depicted and paid homage to the Igbo Landing in their work.
Let us pray for Gods forgiveness upon them and they will Rest In Peace.. God Be with us all.. God Bless. I read these with a heavy heart more especially as igbos are being treated from day one -even during the slave trade to now and no freedom Chai. My ancestors were forced into slavery and its not something we can forget very easily… Rest on my people!!
A gory story of horror and excruciating pains. What a life?
May God consider their pains and grant them eternal rest. Death to those who even try to keep me or mine oppressed for their financial and material gains!!! This is typical of the Igbo spirit. A people known for their resilience. May their souls find rest in their Creator. Today the struggle for emancipation and justice go on wherever you see them. Great sons and daughters of Biafra. Hail Igbo! Hail Biafra!! You completed some nice points there. I did a search on the subject and found the majority of people will have the same opinion with your blog.
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The struggle is real. In such cases, every effort should be made to keep the patient free of pain and suffering, with emotional and spiritual support being provided until the patient dies. Medical treatment may be limited in some instances, and death allowed to occur.
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There are several Hindu points of view on physician aid in dying. The result will damage the karma of both doctor and patient. Other Hindus believe that physician-hastened dying cannot be allowed because it breaches the teaching of ahimsa doing no harm. However, some Hindus say that by helping to end a painful life a person is performing a good deed and fulfilling their moral obligations.
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Jains believe that the soul has always been here and cannot be destroyed and that through the process of death, one transitions to a new body. The Jain tradition shows how we can move without attachment into death rather than clinging to life. In their acceptance of the inevitable, Jains set an example that death is not an evil but an opportunity to reflect on a life well-lived and look forward to what lies ahead. Fasting to death is a key religious observance for Janists; those at the end of life can choose to embrace a final fast transition from one body to another.
The Union of Orthodox Jewish Congregations has been heavily involved in efforts, in both Congress and the courts, to restrict physician assisted death.
Religion and Spirituality - Death With Dignity
In , Rabbi J. In light of what the Scriptures say about the kind of care God wills that we provide to those who suffer and are facing death, we reject such claims as neither compassionate nor caring. Christians aim always to care, never to kill. The Mennonite denomination is a decentralized faith group in which individual conferences make their own statements on social issues. The Conference of Mennonites in Canada issued a statement on the matter in they believe that pain, isolation and fear are the main factors that drive dying persons to consider suicide and that the state should not facilitate suicide, but rather control physical and emotional pain and support the dying within a caring community setting.
Some regional conferences have endorsed the legalization of medical aid in dying. Euthanasia is condemned. Anyone who takes part in euthanasia, including assisted suicide, is regarded as having violated the commandments of God. However the Church recognizes that when a person is in the final stages of terminal illness there may be difficult decisions to be taken. Members should not feel obligated to extend mortal life by means that are unreasonable.
Muslims are against physician-assisted dying. Aristotle concludes that self-killing does not treat oneself unjustly so long as it is done voluntarily because the harm done to oneself is consensual. He concludes that suicide is somehow a wrong to the state or the community, though he does not outline the nature of this wrong or the specific vices that suicidal individuals exhibit. In contrast, the Stoics held that whenever the means to living a naturally flourishing life are not available to us, suicide may be justified, regardless of the character or virtue of the individual in question.
The advent of institutional Christianity was perhaps the most important event in the philosophical history of suicide, for Christian doctrine has by and large held that suicide is morally wrong, despite the absence of clear Scriptural guidance regarding suicide. Although the early church fathers opposed suicide, St. Augustine is generally credited with offering the first justification of the Christian prohibition on suicide Amundsen He saw the prohibition as a natural extension of the fifth commandment:.
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Suicide, Augustine determined, was an unrepentable sin. Thomas Aquinas later defended this prohibition on three grounds. Two intriguing sixteenth century exceptions were Thomas More and Michel de Montaigne. In his Utopia , More appears to recommend voluntary suicide for those suffering from painful and incurable diseases, though the satirical and fantastical tone of that work makes it doubtful that More supported this proposal in reality.
In his Essais , Montaigne relates several anecdotes of individuals taking their own lives and intersperses these anecdotes with quotations from Roman writers praising suicide. While his general skepticism prevented Montaigne from staking out a firm moral position on suicide, he gives only a nod to the orthodox Christian position and conceptualizes the issue not in traditional theological terms but as a matter of personal judgment or conscience Minois , 89— The Protestant Reformers, including Calvin, condemned suicide as roundly as did the established Church, but held out the possibility of God treating suicide mercifully and permitting repentance.
Nonetheless, the traditional Christian view prevailed well into the late seventeenth century, where even an otherwise liberal thinker such as John Locke echoed earlier Thomistic arguments, claiming that though God bestowed upon us our natural personal liberty, that liberty does not include the liberty to destroy oneself Locke , ch.
Not intended for publication, Biathanatos drew upon an array of classical and modern legal and theological sources to argue that Christian doctrine should not hold that suicide is necessarily sinful. His critique is in effect internal, drawing upon the logic of Christian thought itself to suggest that suicide is not contrary to the laws of nature, of reason, or of God.
Were it contrary to the law of nature mandating self-preservation, all acts of self-denial or privation would be similarly unlawful. Moreover, there may be circumstances in which reason might recommend suicide. Finally, Donne observes, not only does Biblical Scripture lack a clear condemnation of suicide, Christian doctrine has permitted other forms of killing such as martyrdom, capital punishment and killing in wartime Minois , 20— The Thomistic natural-law stance on suicide came under increasing attack as suicide was examined through the lens of science and psychology.
Hume saw traditional attitudes toward suicide as muddled and superstitious. Furthermore, suicide does not necessarily violate any duties toward other people, according to Hume. Finally, Hume rejects the thesis that suicide violates our duties to self. Sickness, old age, and other misfortunes can make life sufficiently miserable that continued existence is worse than death. As to worries that people are likely to attempt to take their lives capriciously, Hume replies that our natural fear of death ensures that only after careful deliberation and assessment of our future prospects will we have the courage and clarity of mind to kill ourselves.