Você procurou por: saw him and bought him for (Inglês - Zulu)

who saw him die?
ababona afe ?

until i saw him.
ngaze ngane

letter to a friend thanking him for a visit
incwadi eya kumngani umbonga ngokuvakashelwa

oh baby and man you looked at him and smiled who are you going with?
hhaw' wemntanomuntu wang'buka wamoyizela ngab' uhamba nobani? ngoba ng'fun' uk'hamba nawe hhaw' wemntanomuntu wang'buka wamoyizela ngab' uhamba nobani? ngoba ng'fun' uk'hamba nawe

wearing native garb is a pragmatic means of becoming a power at the age of ten in 1914, dayang-dayang tarhata kiram, a sulu princess, was sent to exclusive normal school in manila to learn an "acceptable beliefs, standards, and ideals" of a unified imagined and colonial national identity in the period of u. s colonial government of the inherited las islas felipinas, anglicized the philippine islands from spain, while annexing mindanao-sulu archipelago. after five years, she was encouraged to pursue postsecondary education by bureau of insular affairs. she enrolled at the university of illinois at urbana-champaign, making her the first tau sug and muslim woman from mindanao-sulu archipelago under u. s colonial government to attend school in the united states. she arrived in illinois at the end of august 1919, accompanied by her friend and later her roommate carmen aguinaldo, the daughter of emilio aguinaldo. at university of illinois, she was enrolled at midwest college, school of music but soon shifted to college of liberal arts and sciences taking history, economics, political science and trigonometry courses. her friends and classmates called her "the one and only sulu flapper" because of her bob hair, as per the style of the time. while learning western culture, she embraced a nickname, "hattie the head-hunter." she returned to sulu archipelago, after five years of her studies. she was sent to school to encourage her to study the culture of the people in manila and united states for her to become "a faithful national subject" within a larger colonial community. she was then depicted by the press as a colonial success story and evidence that two decades of america's stewardship could "redeem a backward people." however, this narrative was halted when she joined her husband in an anticolonial revolt against the colonial government in the sulu archipelago three years later. she became the fourth wife of datu tahil, in 1926, one of the leading figures in the 1913 battle of bud bagsak and the son of datu julkarnain. after a year, on 4 february 1927, she was arrested and charged with sedition while joining her husband in fighting against state taxation policies. her husband served as the third member of the sulu provincial board after making peace with the u. s colonial government following the battle of bud bagsak. her participation in fighting the u. s colonial government was perceived as betrayal back in u.s, despite the best effort of the university of sending her back home thoroughly and incurably americanized. she mused that it was the experience of all colonial governments that the most troublesome elements in a subjugated country belong to the educated class, particularly those educated abroad. she used the pages of the los angeles times to confront her detractors, who accused her of betraying her patrons. her reason for joining the fight was to go against the byproduct of unjust power dynamics in sulu. she believed that "one man cannot make a slave of a man after educating him," and that the true essence of free government is that all powers should not be vested in one man, referring to governor carl moore cum superintendent of schools, and justice and peace in the sulu. her friend, margaret c. stoll wrote a letter to support her by saying, that she was "a cultured, refined, and keen-witted woman, who against the odds of century-old oriental customs, is struggling to maintain her thoroughly occidental ideas." by the early 1930s she became politically active, again, advocating for the return of sulu's territory under british north borneo chartered company, visit sandakan regularly, then eventually became a special agent to the bureau of non-christian tribes, leading raids against outlaws, and completing her return to the colonial folds. her advocacy of territorial return was successful. although not successful for the whole part of the territory, somehow, the british north borneo chartered company gave in to return taganak island and other islets back to sulu dominion, under u. s administration in 1932. after u. s colonial government left the archipelago, she remained active in public life as a consultant on islamic affairs to the philippine neo-colonial government, married twice more, and even composed a song until her death in 1979. in 1984, five years after her death, she was officially commemorated through her portrait that appeared on a three-peso stamp. while on house arrest, in 1927, the famed princess of the chain of islands with strong currents of the far east, who was fashionably wearing foreign clothes, had turned back to her native garb with a traditional sarong, and was described as someone "who scandalized her american neighbors." her wearing of traditional garb was a symbol of her strong defiance against the colonial dream in trying to make her drift away from her own identity. but the strong currents where she was originally from were embedded with an innate charm and power that would allow her to keep coming back to her organic identity. her explanation of her return to traditional tau sug garb (sablay) was a pragmatic means of becoming a power among her people, with an ultimate goal of protecting them against filipino hegemony. i love you, peace. let's sail together. layag sug!
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