In South Africa, Thulani is tired of milking his cow every dayso he exchanges it at the store for a goat. That doesn't work - toomuch trouble so he makes some more exchanges ending up with a pocketful of seeds. As his wife Dora tends the fields of growing sunflowers, Thulani goes back to dozing beneath the hot sun. When the sunflowers drop their seeds & he feeds them to his chickens - ah! amazing things begin to happen & Dora is happy! Lively story & lovely pictures with some good ideas about work & play, labor & results. A treasure! Great gift material...

I read the Swedish translation of the book in the fall of 1997. This was one of the best childrens books I have read for my 7 year old daughter Kimia. We both liked it. I must admit though that I liked the book more than she did. I had no choice but to start translating it to Persian. I just visited www.amazon.com to purchase the English version of the book.

The message in the book in my opinion is that Thulani is not really lazy. It just appears so. The story shows how an apparently lazy person who aimlessly sits in the sun is a wonderful loving individual full of life, energy and ideas. I'd like to see the story as applicable to most of us humans. We are all full of life, energy and ideas. We just have to try. Hopefully, our love, for someone like Dora, will lead us to the right place and time.

This book is extremely important in that it gives a full perception of "newer," or less traditional African American bodies which made a significant impact on the black religious experience. Arthur Huff Fauset (1899 - 1983?) was a novelist and anthropologist whose interest in the Black Church may have stemmed from the fact that his father was an A.M.E. minister, even though he died when Fauset was an infant. His mother was white and a Christian convert of Jewish heritage (Fauset, 1971, 127). He was a member of a literary family: his older sister, Jessie Redmond Fauset (1884-1961), was a novelist and poet, and was considered "the most prolific of the Renaissance writers of the genteel school" by Calvacade magazine. Arthur Huff Fauset's 1944 book, Black Gods of the Metropolis: Negro Religious Cults in the Urban North, provides a glimpse of five black religious bodies: the Mount Sinai Holy Church of America, Inc.; the United House of Prayer for All People; Church of God (Black Jews); the Moorish Science Temple of America; and the Father Divine Peace Mission Movement. These were chosen because they were "among the most important and best-known cults of their respective types, and hence among the most representative" (Fauset, 1971, 10). Using participant observation, he presents their origin, a portrait of their respective leader and/or founder, their organizational forms, and an explanation of their practices and rituals. He was a fellow of the American Anthropological Association and was further prepared by studying folklore "extant among Blacks in Philadelphia, British West Indies, Nova Scotia and in the South" in 1931. His master's thesis, "Folklore From Nova Scotia," was the first collection of black folklore in Canada (Fauset 1971, 127). Other books included accounts of Sojourner Truth and a biographical account of the American Negro. He was a contributor of many essays, short stories, articles and book reviews to Crisis and Opportunity. He also wrote several novels, including African Lament on Shaka, King of the Zulus. According to the biographical account, Fauset was involved in "militant civil rights activism." His friends included Alain Locke, W. E. B. DuBois, Adam Clayton Powell, Paul Robeson, and A. Philip Randolph. This lead to work as the editor of the Philadelphia edition of Powell's newspaper, The People's Voice. He was also honorably discharged from the Army just before being commissioned during World War II due to his prior civil rights activities (Fauset 1971, 128). In the introduction to the 1971 edition of the book, John Szwed states that Fauset's book is important because it gives a heretofore unavailable description of the practices and beliefs of blacks in the United States: The beginning point for understanding any religious institution is at least elementary knowledge of its practices and beliefs. But it is a sad fact that we have better descriptions -- incomplete as they are -- of religious beliefs and practices in West Africa, Brazil, and the Caribbean than we have of those of black people in the United States. And it is in this respect that Black Gods of the Metropolis is a singularly important book. Fauset, in writing one of the first books of urban American ethnography, took very seriously the culture of the Negroes of North America. (Fauset, 1971, v) Fauset (1971, 107-108) concluded that African Americans' "over-emphasis ... in the religious sphere" was related to the comparatively meager participation of blacks in other institutional forms of American culture, the result of racial discrimination which forbade black participation in mainstream society. Thus, the one institution with which blacks are closely identified was a form of cultural, spiritual, physical and leadership expression. He maintained that blacks were attracted to cults because they offered both spiritual nurture and freedom to control their own destinies through businesses, politics, social reform and social expression. He also surmised that the personal charisma of the leader was an important factor in attracting members, that the cults had rigid taboos "over certain features of the private lives of its members, frequently reaching into the most intimate details of their lives." Sexual inhibitions were of ultimate importance in most of the cults he studied. He also found that the literal adherence to the Bible as a guide lessened as the programs of the cult became focused upon social, economic and political uplift.

Savage brilliantly demonstrates that much of the eventual success of the 60's civil rights struggle can be traced to the insights learned by African American leaders in the 40s as they began to master the presentation of their cause on radio. By shifting the movment's earlier focus on "converting" individuals to developing methods for intervening with the media which reach virtually every citizen, African American leaders were able to introduce a new black voice on the radio, especially programming sponsored by the federal government during WWII. This programming challenged accepted stereotypes of black abilities and placed African American accomplishments at the heart of American history. Using seldom seen archives of radio material and the recollections of surviving participants in this dramatic phenomenon, Savage makes the case that many of the lessons learned during this era served the civil rights movement well. Just as radio became a forum for debates about race in the 40s, so too television functioned in the 50s and 60s. While black leaders could not control either radio or television, they understood from their earlier work with radio how television needed "images" only they could supply. The awareness of the potential power of an "alliance" between African Americans and televion was one of the legacies of the 40s radio programming Savage unearthed.. I have to say that Savage is an especially fluid and engaging writer. A lot of the material would have been a painful slog in a less capable writer's hands. I suspect that this book will become a "core text" on the evolution of the civil rights movement. Personally, I can't wait to see what else Savage tackles.

One is transported into the world of children growing up in the apartheid times. The book is so poignant because the author accesses the child's emotions and observations of extreme circumstances, but the child of course is nonjudgemental. Case combines exquisite sensitivity with a total lack of sentimentality as she describes the actualities of apartheid South Africa.