plantation colonial

The house ‘with the blue shutters’ from the 2004 film The Notebook is a real house located on Wadmalaw Island, South Carolina, built in 1772 and named Martin’s Point Plantation.

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Step across the threshold of Lime-Acre Villa (Whitehouse) and enter a Jamaica long ago forgotten by time. Set on the island’s largely untouched South Coast, famed for its wild natural beauty and untainted charms, Lime-Acre lies near to the fishing village of Whitehouse. The old estate house of a former lime plantation, Lime-Acre Villa has been lovingly preserved to present a genuine experience of old Jamaica. British Colonial styling and authentic accents take you back in time to an era of elegance and stateliness. Luxuriate in the richness of old Jamaica at Lime-Acre Villa &—your very own state of perfection.

Nerd Moment: May I marry your daughter?

One of my favorite moments of Murder Most Foul is Killian asking Charming for his blessing to ask Emma to marry him. Normally I am not a fan of this tradition due to the history behind it but this time it melted my heart. It melted so much that it is the focus of Nerd Moment 1 (that’s right, I’m writing 2 this week).

The tradition of ask permission to marry a daughter dates back the the beginning of time. We all have seen it in movies and even read about it in books, fiction and nonfiction. The tradition was not a tradition when it began but actually a contract. A contract between a man with a fortune, land and oh a daughter and a man who wanted to increase his fortune, land and oh have sons so there would be a family name to keep strong. For centuries marriage had nothing to do with love and all to do with increasing wealth and forming alliances. Of course over the centuries this “tradition” died out. Men no longer needed to create talk to a potential wife’s father about a contract for a marriage proposal to happen. 

Let me correct myself actually. There was no need for a contract but the tradition of asking for permission or a blessing stood. It was and still is the very gentlemanly thing to do. 

I know, I know. For some it is an antiquated idea. Women aren’t cattle or property. No one needs to sign off on women being allowed to be proposed to. You are right no woman does. Which is why when Charming tells Killian he didn’t know he was so old fashioned it showed us that even in Charming’s eyes, Prince of the Enchanted Forest, Killian DID NOT need his permission or blessing because he knows Emma is her own person for one and two this was a tradition that in Emma’s world had become outdated. 

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Although some black people were able to move around within British society and integrate and assimilate with the white people they lived amongst, the reality remains that some Africans lived and died as slaves in Britain in the seventeenth and eighteenth centuries. There is still a misconception that slavery was restricted to the colonies of the Caribbean and North America, and while there is no question that full-blooded brutality of plantation slavery was a colonial phenomenon, unfreedom and the sale of black human beings was a feature of British life between the 1650s and the close of the eighteenth century. The newspapers tell us that transactions for the sale of human beings were conducted not just from pubs but also in the thriving and fashionable coffee-houses, particularly in the key port towns of Liverpool, Bristol and London. Slaves were sold by art dealers, a few of who appear to have carried on a profitable sideline, auctioning slaves alongside paintings…
—  Black and British: A Forgotten History. David Olusoga

anonymous asked:

How were AAs able to progress after slavery and build communities such as the Black Wall Street? Why weren't people in the islands able to do so?

African-Americans were able to build communities such as Black Wall Street & Rosewood; as well as make great strides in industry and state-craft in the Reconstruction Era because we were engage in many of those actives during the Era of Chattel Slavery.

Africans didn’t just pick cotton, we engaged in all forms of agriculture and pre-industrial industry.  Africans also (to our discredit) manged the processing, distribution, labor management, and other administrative duties on the Plantation and throughout the Colonial and US economy. 

So, upon Emancipation we were well positioned to out pace the White masses in economics, governance, and culture.

Del Jones frequenly stated: “We came here educated!” So, it’s not surprise when give the space and opportunity we’d thrive in all areas of human interaction, dispute the trauma of enslavement; this same is true for today BTW.  

I don’t really like the comparisons between Africans enslaved in the US vs. those enslaved in the Islands; I think we need to give both populations respect, we are the same damn people, just under different material and environmental circumstances.

In the Islands and South America Africans were able to establish free and independent nations like the Maroon Settlements and the Quilombos, while African enslaved in the US were never able to do so; there were wide scale Slave Revolts in the Islands while there were no sustained revolts in the US; there were large and wealthy Black Economic Enclaves established by Emancipated Africans in the US, but none of such a scale in the Islands or Latin America; the list goes on. 

These differences are the result to the climate and nature of the Systems of Oppression, and have nothing to do with African-Americans being better or worse than Afro-Caribbeans, or Afro-Latinos.

White the US was industrialized the Islands remained essentially agrarian cultures, while the US was a “free” Republic, the Islands remained under direct colonial rule for decades after emancipation, the US was awash with arable & “undeveloped” land, while the Islands had just a fraction of land to expand on and develop; this is why our AC Brothers and Sisters don’t have their own versions of Black Wall Street.

Also, I think it was a mistake for us to build our own Wall Street, or to engage in Black Capitalism; and it frustrates me that we have New Negros today calling for us to replicate the mistakes of our honored ancestors. 

www.diallokenyatta.com : #BroDiallo
www.africanworldorder.com : #AWO
#AWC

The French Revolution was a bourgeois revolution, and the basis of bourgeois wealth was the slave trade and the slave plantations in the colonies. Let there be no mistake about this. “Sad irony of human history,” says Jaures, “the fortunes created at Bordeaux, at Nantes by the slave-trade gave to the bourgeoisie that pride which needed liberty and contributed to human emancipation.” And Gaston-Martin the historian of the slave trade sums up thus: though the bourgeoisie traded in other things than slaves, upon the success or failure of the traffic everything else depended. Therefore when the bourgeoisie proclaimed the Rights of Man in general, with necessary reservations, one of these was that these rights should not extend to the French colonies. In 1789 the French colonial trade was eleven million pounds, two-thirds of the overseas trade of France. British colonial trade at that time was only five million pounds. What price French abolition? There was abolitionist society to which Brissot, Robespierre, Mirabeau, Lafayette, Condorcet, and many such famous men belonged even before 1789. But liberals are liberal. Face to face with the revolution, they were ready to compromise. They would leave the half million slaves in their slavery, but at least the Mulattoes, men of property (including slaves) and education, should be given equal rights with the white colonials. The white colonial magnates refused concessions and they were people to be reckoned with, aristocrats by birth or marriage, bourgeois their trade connections with the maritime bourgeoisie. They opposed all change in the colonies that would diminish their social and political domination. The maritime bourgeosie, concerned about their millions of investments, supported the colonials, and against eleven million pounds of trade per year the radical politicians were helpless. It was the revolution that kicked them from behind and forced them forward.

First of all the revolution in France. The Gironde right wing of the Jacobin club, overthrew the pro-royalist Feuillants and came to power in March, 1792.

And secondly the revolution in the colonies. The Mulattoes in San Domingo revolted in 1790, followed a few months later by the slave revolt in August 1791. On April 4, 1792 the Girondins granted political and social rights to the Mulattoes. The big bourgeoisie agreed, for the colonial aristocrats, after vainly trying to win Mulatto support for independence, decided to hand the colony over to Britain rather than tolerate interference with their system. All these slave owners, French nobility and French bourgeoisie, colonial aristocrats and Mulattoes, were agreed that the slave revolt should be suppressed and the slaves remain in their slavery.

The slaves, however, refused to listen to threats, and no promises were made to them. Led from beginning to end by men who had themselves been slaves and were unable to read or write, they fought one of the greatest revolutionary battles in history. Before the revolution they had seemed subhuman. Many a slave had to be whipped before he could be got to move from where he sat. The revolution transformed them into heroes…

The island of San Domingo was divided into two colonies, one French, the other Spanish. The colonial government of the Spanish Bourbons supported the slaves in their revolt against the French republic, and many rebel bands took service with the Spaniards. The French colonials invited Pitt to take over the colony, and when war was declared between France and England in 1793, the English invaded the island.

The English expedition, welcomed by all the white colonials, captured town after town in the south and west of French San Domingo. The Spaniards, operating with the famous Toussaint Louverture, an ex-slave, at the head of four thousand black troops, invaded the colony from the east. British and Spaniards were gobbling up as much as they could before the time for sharing came. “In these matters,” wrote the British minister, Dundas, to the governor of Jamaica, “the more we have, the better our pretensions.” On June 4th, Port-au-Prince, the capital of San Domingo, fell. Meanwhile another British expedition had captured Martinique, Guadeloupe, and the other French islands. Barring a miracle, the colonial trade of France, the richest in the world, was in the hands of her enemies and would be used against the revolution. But here the French masses took a hand.

August 10, 1792 was the beginning of the revolution triumphant in France. The Paris masses and their supporters all over France, in 1789 indifferent to the colonial question, were now striking in revolutionary frenzy at every abuse of the old regime and none of the former tyrants were so hated as the “aristocrats of the skin.” Revolutionary generosity, resentment at the betrayal of the colonies to the enemies of the revolution, impotence in the face of the British navy — these swept the Convention off its feet. On February 4, 1794, without a debate, it decreed the abolition of Negro slavery and at last gave its sanction to the black revolt…

Whatever the neglect or distortions of later historians, the French revolutionaries themselves knew what the Negro question meant to the revolution. The Constituent, the Legislature, and the Convention were repeatedly thrown into disorder by the colonial debates. This had grave repercussions in the internal struggle as well as in the revolutionary defense of the Republic. Says Jaures, “Undoubtedly but for the compromises of Barnave and all his party on the colonial question, the general attitude of the Assembly after the flight to Varennes would have been different.” Excluding the masses of Paris, no portion of the French empire played, in proportion to its size, so grandiose a role in the French Revolution as the half million blacks and Mulattoes in the remote West Indian islands.

—  Johnson, J. R. “Revolution and the Negro.” New International V (1939): 339-43. Web.

Eating imported avocado when it takes two times the water than the natural habitat that was there before a plantation is made, causing droughts and lowering biodiversity in the vincity of newly-made plantations, is modern day colonialism.

Scarfing quinoa in western countries without any reflection, when its the staple food in its origin countries, causing the prices to skyrocket high above what the locals can afford and leaving them without their main calorie source, is modern day colonialism.

Buying non-fair trade bananas from banana republics, built and mantained on the suffering of people by westerners who wanted cheap bananas and were willing to exchange entire countries for a longlasting supply, is modern day colonialism. 

Marie-Cessette was the name of the grandmother of Alexandre Dumas. She was a slave owned by Marquis Alexandre-Antoine Davy de la Pailleterie (Dumas’s grandfather) and lived on a plantation in the colony of Saint-Domingue (Haiti). In “The Black Count“ by Tom Reiss it is stated that it is not clear if she was a black woman or of mixed race. Either way we already know that the role of Porthos is meant to be as a homage to the parentage of the author of “The Three Musketeers“. In the first episode of season three Porthos says that he “[…] was named after [his] mother’s father“. I really like the idea to let him name “his“ daughter after “his“ grandmother.

Line up, Pledgies!

Aidan had gotten accepted to the university just after he finished his first four years of community. He was studying to be an accountant, and it was always funny, because no one really expected him to be an accountant. He didn’t look like it, apparently, covered in his tattoos. He’d been part of his fraternity since he started on his scholarship. He excelled in both social and academics.

It was the start of pledge week, and some of the older brothers were already lining up the prospective pledges. From the outside, the house looked like a colonial plantation house. The foyer was large, the stairs set back towards the back of the room. There were couches and tables set up in certain places, pushed against walls. 

The brothers moved to the stairs, looking over the assembly of pledges. One grinned and  crossed his arms.
“LISTEN UP, PLEGDY BITCHES!” he yelled, waiting for them all to look at him.

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A24 has released a new, paranoia-inducing trailer for The Witch. It comes with good news for those of you who are anticipating it as much as I am: it’s now hitting theaters on February 19, a week earlier than originally scheduled.

The Witch premiered at Sundance last year, where first-time writer/director Robert Eggers took the prize for Best Director. It also received rave reviews and was quickly picked up for distribution by A24.

Newcomer Anya Taylor Joy stars, alongside Ralph Ineson (Game of Thrones), Kate Dickie (Prometheus), Harvey Scrimshaw, Ellie Grainger, Lucas Dawson and Julian Richings (Cube).

New England, 1630. Upon threat of banishment by the church, an English farmer leaves his colonial plantation, relocating his wife and five children to a remote plot of land on the edge of an ominous forest – within which lurks an unknown evil. Strange and unsettling things begin to happen almost immediately – animals turn malevolent, crops fail, and one child disappears as another becomes seemingly possessed by an evil spirit.

With suspicion and paranoia mounting, family members accuse teenage daughter Thomasin of witchcraft, charges she adamantly denies. As circumstances grow more treacherous, each family member’s faith, loyalty and love become tested in shocking and unforgettable ways.