Rudyard Kiplings Classic Speech on Values in Life

Rudyard Kiplings Classic Speech on Values in Life Both praised and criticized as a popular writer, Rudyard Kipling was a poet, novelist, short-story writer, and notorious imperialist. He is best known today for his novel Kim (1901) and his childrens stories, collected in The Jungle Book (1894), The Second Jungle Book (1895), and the Just So Stories (1902). Values in Life appears in A Book of Words (1928), a volume of Kiplings collected speeches. The address was originally delivered in the fall of 1907 to the students at McGill University in Montreal, Canada. At the end of his talk Kipling says, I have no message to deliver. Consider whether you agree with that observation. Values in Life by Rudyard Kipling 1 According to the ancient and laudable custom of the schools, I, as one of your wandering scholars returned, have been instructed to speak to you. The only penalty youth must pay for its enviable privileges is that of listening to people known, alas, to be older and alleged to be wiser. On such occasions youth feigns an air of polite interest and reverence, while age tries to look virtuous. Which pretences sit uneasily on both of them. 2 On such occasions very little truth is spoken. I will try not to depart from the convention. I will not tell you how the sins of youth are due very largely to its virtues; how its arrogance is very often the result of its innate shyness; how its brutality is the outcome of its natural virginity of spirit. These things are true, but your preceptors might object to such texts without the proper notes and emendations. But I can try to speak to you more or less truthfully on certain matters to which you may give the attention and belief proper to your years. 3 When, to use a detestable phrase, you go out into the battle of life, you will be confronted by an organized conspiracy which will try to make you believe that the world is governed by the idea of wealth for wealths sake, and that all means which lead to the acquisition of that wealth are, if not laudable, at least expedient. Those of you who have fitly imbibed the spirit of our university- and it was not a materialistic university which trained a scholar to take both the Craven and the Ireland in England- will violently resent that thought, but you will live and eat and move and have your being in a world dominated by that thought. Some of you will probably succumb to the poison of it. 4 Now, I do not ask you not to be carried away by the first rush of the great game of life. That is expecting you to be more than human. But I do ask you, after the first heat of the game, that you draw breath and watch your fellows for a while. Sooner or later, you will see some man to whom the idea of wealth as mere wealth does not appeal, whom the methods of amassing that wealth do not interest, and who will not accept money if you offer it to him at a certain price. 5 At first you will be inclined to laugh at this man, and to think that he is not smart in his ideas. I suggest that you watch him closely, for he will presently demonstrate to you that money dominates everybody except the man who does not want money. You may meet that man on your farm, in your village, or in your legislature. But be sure that, whenever or wherever you meet him, as soon as it comes to a direct issue between you, his little finger will be thicker than your loins. You will go in fear of him; he will not go in fear of you. You will do what he wants; he will not do what you want. You will find that you have no weapon in your armory with which you can attack him, no argument with which you can appeal to him. Whatever you gain, he will gain more. 6 I would like you to study that man. I would like you better to be that man, because from the lower point of view it doesnt pay to be obsessed by the desire of wealth for wealths sake. If more wealth is necessary to you, for purposes not your own, use your left hand to acquire it, but keep your right for your proper work in life. If you employ both arms in that game, you will be in danger of stooping, in danger also of losing your soul. But in spite of everything you may succeed, you may be successful, you may acquire enormous wealth. In which case I warn you that you stand in grave danger of being spoken and written of and pointed out as a smart man. And that is one of the most terrible calamities that can overtake a sane, civilized white man in our Empire today. 7 They say youth is the season of hope, ambition, and uplift- that the last word youth needs is an exhortation to be cheerful. Some of you here know- and I remember- that youth can be a season of great depression, despondencies, doubts, and waverings, the worse because they seem to be peculiar to ourselves and incommunicable to our fellows. There is a certain darkness into which the soul of the young man sometimes descends- a horror of desolation, abandonment, and realized worthlessness, which is one of the most real of the hells in which we are compelled to walk. 8 I know of what I speak. This is due to a variety of causes, the chief of which is the egotism of the human animal itself. But I can tell you for your comfort that the chief cure for it is to interest yourself, to lose yourself in some issue not personal to yourself- in another mans trouble or, preferably, another mans joy. But, if the dark hour does not vanish, as sometimes it doesnt, if the black cloud will not lift, as sometimes it will not, let me tell you again for your comfort that there are many liars in the world, but there are no liars like our own sensations. The despair and the horror mean nothing, because there is for you nothing irremediable, nothing ineffaceable, nothing irrecoverable in anything you may have said or thought or done. If, for any reason, you cannot believe or have not been taught to believe in the infinite mercy of Heaven, which has made us all, and will take care we do not go far astray, at least believe that you are not yet sufficiently important to b e taken too seriously by the Powers above us or beneath us. In other words, take anything and everything seriously except yourselves. 9 I regret that I noticed certain signs of irreverent laughter when I alluded to the word smartness. I have no message to deliver, but, if I had a message to deliver to a University which I love, to the young men who have the future of their country to mould, I would say with all the force at my command, Do not be smart. If I were not a doctor of this University with a deep interest in its discipline, and if I did not hold the strongest views on that reprehensible form of amusement known as rushing, I would say that, whenever and wherever you find one of your dear little playmates showing signs of smartness in his work, his talk, or his play, take him tenderly by the hand- by both hands, by the back of the neck if necessary- and lovingly, playfully, but firmly, lead him to a knowledge of higher and more interesting things. Â   Classic Essays About Values Of Truth, by Francis BaconAn Essay on the Noble Science of Self-Justification, by Maria EdgeworthSelf-Reliance, by Ralph Waldo EmersonQuality, by John GalsworthyA Liberal Education, by Thomas Henry HuxleyWhat Life Means to Me, by Jack LondonThe Tyranny of Things, by Edward Sandford MartinOn Virtue and Happiness, by John Stuart MillWho Owns the Mountains? by Henry Van Dyke

Timeline of Caribbean Prehistory - Precolumbian

Timeline of Caribbean Prehistory - Precolumbian Earliest Migrations into the Caribbean: 4000-2000 BC The earliest evidence of people moving into the Caribbean islands dates to around 4000 BC. Archaeological evidence comes from sites in Cuba, Haiti, the Dominican Republic and the Lesser Antilles. These are mainly stone tools similar to the ones from the Yucatan peninsula, suggesting these people migrated from Central America. Alternatively, some archaeologists also find similarities among this stone technology and the North American tradition, suggesting movement from Florida and the Bahamas. These first comers were hunter-gatherers who had to change their lifestyle moving from a mainland into a island environment. They collected shellfish and wild plants, and hunted animals. Many Caribbean species became extinct after this first arrival. Important sites of this period are the Levisa rockshelter, Funche Cave, Seboruco, Couri, Madrigales, Casimira, Mordn-Barrera, and Banwari Trace. Fisher/Collectors: Archaic period 2000-500 BC A new colonization wave occurred around 2000 BC. In this period people reached Puerto Rico and a major colonization of the Lesser Antilles occurred. These groups moved into the Lesser Antilles from South America, and they are the bearers of the so-called Ortoiroid culture, dating between 2000 and 500 BC. These were still hunter-gatherers who exploited both coastal and terrestrial resources. The encounter of these groups and the descendants of the original migrants produced and increase in cultural dvariability among the different islands. Important sites of this period are Banwari Trace, Ortoire, Jolly Beach, Krum Bay, Cayo Redondo, Guayabo Blanco. South American Horticulturalists: Saladoid Culture 500 – 1 B.C. Saladoid culture takes its name from the Saladero site, in Venezuela. People bearing this cultural tradition migrated from South America into the Caribbean around 500 BC. They had a different life style from the people already living in the Caribbean. They lived in one place year-round, instead of moving seasonally, and constructed large communal houses organized into villages. They consumed wild products but also cultivated crops like manioc, which was domesticated thousand of years before in South America. Most importantly, they produced a distinct type of pottery, finely decorated along with other craftworks, such as basketry and feather works. Their artistic production included carved human and animal bones and skulls, jewelry made out of shells, mother-of-pearl and imported turquoise. They moved quickly through the Antilles, reaching Puerto Rico and Haiti/Dominican Republic by 400 B.C. The Saladoid Florescence: 1 BC – AD 600 Large communities developed and many Saladoid sites were occupied for centuries, generation after generation. Their lifestyle and culture changed as they coped with changing climates and environments. The islands landscape changed too, due to the clearance of large areas for cultivation. Manioc was their main staple and the sea played a pivotal role, with canoes connecting the islands with South American mainland for communication and trade. Important Saladoid sites include: La Hueca, Hope Estate, Trants, Cedros, Palo Seco, Punta Candelero, Sorcà ©, Tecla, Golden Rock, Maisabel. The Rise of Social and Political Complexity: AD 600 – 1200 Between A.D. 600 and 1200, a series of social and political differentiations arose within Caribbean villages. This process would ultimately lead to the development of the Taà ­no chiefdoms encountered by the Europeans in the 26th century. Between A.D. 600 and 900, there was not yet a marked social differentiation within villages. But a large population growth along with new migrations in the Greater Antilles, especially Jamaica which was colonized for the first time, produced a series of important changes. In Haiti and the Dominican Republic, fully sedentary villages based on farming were widespread. These were characterized by features like ball courts, and large settlements arranged around open plazas. There was an intensification of agricultural production and artifacts such as three-pointers, typical of the later Taà ­no culture, appeared. Finally, the typical Saladoid pottery was replaced by a simpler style called Ostionoid. This culture represents a mix of Saladoid and earlier tradition already present in the islands. The Taà ­no Chiefdoms: AD 1200-1500 Taà ­no culture emerged out of the above described traditions. There was a refinement of political organization and leadership which ultimately became what we know as the historical Taà ­no chiefdoms encountered by the Europeans. Taà ­no tradition was characterized by larger and more numerous settlements, with houses organized around open plazas, which were the focus of social life. Ball games and ball courts were an important religious and social element. They grew cotton for clothing and were crafted woodworkers. An elaborate artistic tradition was essential part of their daily life. Important Tainos sites include: Maisabel, Tibes, Caguana, El Atadijizo, Chacuey, Pueblo Viejo, Laguna Limones. Sources This glossary entry is a part of the About.com guide to Caribbean History, and the Dictionary of Archaeology. Wilson, Samuel, 2007, The Archaeology of the Caribbean, Cambridge World Archaeology Series. Cambridge University Press, New York Wilson, Samuel, 1997, The Caribbean before European Conquest: A Chronology, in Taà ­no: Pre-Columbian Art and Culture from the Caribbean. El Museo del Barrio:  Monacelli Press, New York, edited by Fatima Bercht, Estrella Brodsky, John Alan Farmer and  Dicey Taylor. Pp. 15-17