What I have said respecting and against religion, I mean strictly to apply to the slaveholding religion of this land, and with no possible reference to Christianity proper; for, between the Christianity of this land, and the Christianity of Christ, I recognize the widest possible difference - so wide, that to receive the one as good, pure, and holy, is of necessity to reject the other as bad, corrupt, and wicked. To be the friend of the one, is of necessity to be the enemy of the other. I love the pure, peaceable, and impartial Christianity of Christ: I therefore hate the corrupt, slaveholding, women-whipping, cradle-plundering, partial an hypocritical Christianity of this land. Indeed, I can see no reason, but the most deceitful one, for calling the religion of this land Christianity.

Frederick Douglass, Appendix to Narrative of the Life of Frederick Douglass, an American Slave, 1845

From Frederick Douglass, who the White House seems to think is still alive.

Black history month day 14: social reformer, abolitionist, orator, writer, and statesman Frederick Douglas.

Frederick Douglas was born a slave in Maryland in February of 1818. It is likely that his father was also his first master. He celebrated his birthday on February 14, although there is no official record of his date of birth. He was taught the basics of reading by his master’s wife, but her husband discouraged it believing that an education would draw slaves to want freedom. Douglass later insisted that education was the pathway to freedom, and his eloquence stunned many people and challenged the idea that blacks were not capable of being educated enough to enter society as free citizens. In fact, Douglass was so well spoken that many accused him of having never been a slave.

Douglass wrote several autobiographies. Describing his experiences as a slave. His 1845 autobiography, Narrative of the Life of Frederick Douglass, an American Slave, became a bestseller and was influential in promoting the cause of abolition, as was his second book, My Bondage and My Freedom (1855).

After the Civil War, Douglass remained an active abolitionist as well as a women’s suffragist. He was active in the Republican Party. Douglass became the first African American nominated for Vice President of the United States as the running mate and Vice Presidential nominee of Victoria Woodhull, on the Equal Rights Party ticket.

After escaping slavery, Douglass married a free black woman, Anna Murray and the two remained married for over 40 years and had several children. After Anna died, Douglass remarried to a white feminist and abolitionist named Helen Pitts. Though interracial marriage was certainly rare at the time, Pitts and Douglass were quite in love and paid no mind to detractors, many within their own families. Douglass responded to the criticisms by saying that his first marriage had been to someone the color of his mother, and his second to someone the color of his father.

Ben Carson’s “immigrants in the bottom of slave ship” narrative is exactly why the “we’re a nation of immigrants” mantra is so problematic. 

anonymous asked:

There is something I am so confused about w/ anti karamel arguments. They call us racist bc we either support Kara w/ a white person & not w/ James (null/void since the same people support Kara w/ a white person & not James, just a female), or bc of the "slave" thing. But the second argument is null & void too. They seem to reference it w/ James as in black slaves, but Slavers Moon proved it was all-color slaves, like the ancient Romans & none of the antis are fuming about that point in history.

You know, it’s a waste of time to try to understand their arguments, because they don’t make any sense. They take half the things related to Mon-El out of context, and the other half they ignore, either because they skip his scenes or because they simply turn a blind eye to his character development, everything to fit their “slave owner” narrative. They don’t want to admit that the only reason they hate him is because he gets in the way of their ship, so they came up with a “valid” reason in order to be taken seriously. Too bad it didn’t work…

Rhiannon Giddens Speaks For The Silenced

Rhiannon Giddens’ new solo album, Freedom Highway, is an exploration of African-American experiences, accompanied by an instrument with its own uniquely African-American story: the banjo.

Giddens notes that the modern banjo draws from the African instrument known as the akonting, which is made from a gourd. “In the first 100 years of its existence, the [American] banjo was known as a plantation instrument, as a black instrument,” she says.

Giddens says the banjo seemed like the perfect fit for her album, which includes songs based on slave narratives, as well as a song she wrote in response to police shootings of young black men.

“Getting into the banjo and discovering that it was an African-American instrument, it totally turned on its head my idea of American music — and then, through that, American history,” Giddens says.

John Peets/Courtesy of the artist 

Black history month day 6: Olaudah Equiano.

Olaudah Equiano, also known as Gustavus Vaasa, was a prominent African in London. He was a freed slave who supported the British movement to end the slave trade. His autobiography, published in 1789, helped in the creation of the Slave Trade Act 1807 which ended the African trade for Britain and its colonies. Equiano was part of the Sons of Africa, an abolitionist group composed of prominent Africans living in Britain, and he was active among leaders of the anti-slave trade in the 1780s.

Equiano’s book, “The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African”, is one of the earliest-known examples of published writing by an African writer to be widely read in England. By 1792, it was a best seller: it has been published in Russia, Germany, Holland, and the United States. It was the first influential slave narrative of what became a large literary genre. Equiano’s experience in slavery was quite different from that of most slaves as he did not participate in field work. Rather, he served his owners personally and went to sea, was taught to read and write, and worked in trading. Even after his freedom he continued to be an explorer and travel extensively everywhere from the Arctic to the United States.

His Life as a freed slave was stressful, and he suffered from suicidal thoughts until he became a born-again Christian and found peace in his faith. He married in English woman, Susannah Cullen, and together they had two children.


September 3rd 1838: Douglass escapes

On this day in 1838, famed abolitionist Frederick Douglass escaped from slavery in Maryland. Douglass was born into slavery, and when he was around twelve years old was taught the alphabet by the wife of his plantation owner. The young Douglass was soon able to read and write fluently, but had to keep his literacy a secret as slaveholders decided that an educated slave was dangerous. When it was discovered that he was teaching other slaves to read, Douglass was sent to a ‘slave breaker’, who frequently and brutally whipped him for alleged ‘insubordination’. Douglass’s education, and his experience of the horrors of enslavement, refined his critique of the institution of slavery. Douglass successfully escaped from his enslavement in September 1838, using the papers of a free sailor to board a train headed North, eventually arriving in the New York safe house of abolitionist David Ruggles. Douglass went on to become a prominent abolitionist, famous for his eloquent oratory and his intelligence, which disproved slaveholders’ claims that slaves were not intelligent enough to be free. He published multiple narratives of his life in slavery, which drew attention to the injustice of slavery in the Southern states, and campaigned for civil rights issues in the antebellum era. Douglass continued the fight for equal rights after the Civil War and emancipation, advocating the enfranchisement of African-Americans and women. In 1872, the radical Equal Rights Party nominated him for Vice-President - with feminist activist Victoria Woodhull for President - making him the first African-American nominated for the office. Frederick Douglass died in 1895, aged seventy-seven.

“On Monday, the third day of September, 1838, in accordance with my resolution, I bade farewell to the city of Baltimore, and to that slavery which had been my abhorrence from childhood.”
- from ’Life and Times of Frederick Douglass’, 1881

the wild thing about the false "happy slave" narrative is that no cracker has ever uttered anywhere around that thought or words the following: "man i wish i was a slave. i know my mom and dad wished they were slaves. that's the life. i would be so happy being a slave." no because they have regard for their humanity but none for ours. they have regard for their freedom but none for ours. evil. pure evil.

anonymous asked:

As a POC, I found your book problematic bc it has the slave owner/slave romance contained within. Elias is in a position of power as a soldier in the Empire. Even though Laia is pretending to be a slave, his MOTHER'S slave, he doesn't know that. He's attracted to her/kisses her knowingly as a 'slave'

A good point–it’s part of the reason I had Elias fight that attraction in the book. Every time he feels it, there’s usually an indication shortly after that he knows it’s wrong. He tries to control it for that exact reason–he gets that what he feels is morally bad. It’s also why I didn’t have Elias initiate the kiss with Laia–when they do end up kissing, he pushes her away, specifically saying that he is sorry and that he shouldn’t have done it because he is a Mask and she is a slave. 

I have always had a problem with the slave/owner romance narrative, whether it’s a story that takes place in America’s slave-owning past, a story that involves modern slavery–for example brick kiln workers in Pakistan, or as is the case in EMBER, a story that takes place in a setting like/resembling ancient Rome, which had a long, terrible history of slavery. I thought it was important to navigate the nuances of an oppressor/oppressed relationship very careful, which is why I purposely did NOT want Laia to trust Elias for a long time. 

But it’s absolutely possible that in the minds of some of Ember’s readers, I failed in navigating those nuances, so if that is the case, I apologize. I am always trying to learn and improve and will continue to strive to do so.

I was not raised in a racist home or environment. Living in the South, almost every White person has a small amount of racial awareness, simply beause of the numbers of negroes in this part of the country. But it is a superficial awareness. Growing up, in school, the White and black kids would make racial jokes toward each other, but all they were were jokes. Me and White friends would sometimes would watch things that would make us think that “blacks were the real racists” and other elementary thoughts like this, but there was no real understanding behind it.

The event that truly awakened me was the Trayvon Martin case. I kept hearing and seeing his name, and eventually I decided to look him up. I read the Wikipedia article and right away I was unable to understand what the big deal was. It was obvious that Zimmerman was in the right. But more importantly this prompted me to type in the words “black on White crime” into Google, and I have never been the same since that day. The first website I came to was the Council of Conservative Citizens. There were pages upon pages of these brutal black on White murders. I was in disbelief. At this moment I realized that something was very wrong. How could the news be blowing up the Trayvon Martin case while hundreds of these black on White murders got ignored?

From this point I researched deeper and found out what was happening in Europe. I saw that the same things were happening in England and France, and in all the other Western European countries. Again I found myself in disbelief. As an American we are taught to accept living in the melting pot, and black and other minorities have just as much right to be here as we do, since we are all immigrants. But Europe is the homeland of White people, and in many ways the situation is even worse there. From here I found out about the Jewish problem and other issues facing our race, and I can say today that I am completely racially aware.


I think it is is fitting to start off with the group I have the most real life experience with, and the group that is the biggest problem for Americans.

Niggers are stupid and violent. At the same time they have the capacity to be very slick. Black people view everything through a racial lense. Thats what racial awareness is, its viewing everything that happens through a racial lense. They are always thinking about the fact that they are black. This is part of the reason they get offended so easily, and think that some thing are intended to be racist towards them, even when a White person wouldnt be thinking about race. The other reason is the Jewish agitation of the black race.

Black people are racially aware almost from birth, but White people on average dont think about race in their daily lives. And this is our problem. We need to and have to.

Say you were to witness a dog being beat by a man. You are almost surely going to feel very sorry for that dog. But then say you were to witness a dog biting a man. You will most likely not feel the same pity you felt for the dog for the man. Why? Because dogs are lower than men.

This same analogy applies to black and White relations. Even today, blacks are subconsciously viewed by White people are lower beings. They are held to a lower standard in general. This is why they are able to get away with things like obnoxious behavior in public. Because it is expected of them.

Modern history classes instill a subconscious White superiority complex in Whites and an inferiority complex in blacks. This White superiority complex that comes from learning of how we dominated other peoples is also part of the problem I have just mentioned. But of course I dont deny that we are in fact superior.

I wish with a passion that niggers were treated terribly throughout history by Whites, that every White person had an ancestor who owned slaves, that segregation was an evil an oppressive institution, and so on. Because if it was all it true, it would make it so much easier for me to accept our current situation. But it isnt true. None of it is. We are told to accept what is happening to us because of ancestors wrong doing, but it is all based on historical lies, exaggerations and myths. I have tried endlessly to think of reasons we deserve this, and I have only came back more irritated because there are no reasons.

Only a fourth to a third of people in the South owned even one slave. Yet every White person is treated as if they had a slave owning ancestor. This applies to in the states where slavery never existed, as well as people whose families immigrated after slavery was abolished. I have read hundreds of slaves narratives from my state. And almost all of them were positive. One sticks out in my mind where an old ex-slave recounted how the day his mistress died was one of the saddest days of his life. And in many of these narratives the slaves told of how their masters didnt even allowing whipping on his plantation.

Segregation was not a bad thing. It was a defensive measure. Segregation did not exist to hold back negroes. It existed to protect us from them. And I mean that in multiple ways. Not only did it protect us from having to interact with them, and from being physically harmed by them, but it protected us from being brought down to their level. Integration has done nothing but bring Whites down to level of brute animals. The best example of this is obviously our school system.

Now White parents are forced to move to the suburbs to send their children to “good schools”. But what constitutes a “good school”? The fact is that how good a school is considered directly corresponds to how White it is. I hate with a passion the whole idea of the suburbs. To me it represents nothing but scared White people running. Running because they are too weak, scared, and brainwashed to fight. Why should we have to flee the cities we created for the security of the suburbs? Why are the suburbs secure in the first place? Because they are White. The pathetic part is that these White people dont even admit to themselves why they are moving. They tell themselves it is for better schools or simply to live in a nicer neighborhood. But it is honestly just a way to escape niggers and other minorities.

But what about the White people that are left behind? What about the White children who, because of school zoning laws, are forced to go to a school that is 90 percent black? Do we really think that that White kid will be able to go one day without being picked on for being White, or called a “white boy”? And who is fighting for him? Who is fighting for these White people forced by economic circumstances to live among negroes? No one, but someone has to.

Here I would also like to touch on the idea of a Norhtwest Front. I think this idea is beyond stupid. Why should I for example, give up the beauty and history of my state to go to the Norhthwest? To me the whole idea just parralells the concept of White people running to the suburbs. The whole idea is pathetic and just another way to run from the problem without facing it.

Some people feel as though the South is beyond saving, that we have too many blacks here. To this I say look at history. The South had a higher ratio of blacks when we were holding them as slaves. Look at South Africa, and how such a small minority held the black in apartheid for years and years. Speaking of South Africa, if anyone thinks that think will eventually just change for the better, consider how in South Africa they have affirmative action for the black population that makes up 80 percent of the population.

It is far from being too late for America or Europe. I believe that even if we made up only 30 percent of the population we could take it back completely. But by no means should we wait any longer to take drastic action.

Anyone who thinks that White and black people look as different as we do on the outside, but are somehow magically the same on the inside, is delusional. How could our faces, skin, hair, and body structure all be different, but our brains be exactly the same? This is the nonsense we are led to believe.

Negroes have lower Iqs, lower impulse control, and higher testosterone levels in generals. These three things alone are a recipe for violent behavior. If a scientist publishes a paper on the differences between the races in Western Europe or Americans, he can expect to lose his job. There are personality traits within human families, and within different breeds of cats or dogs, so why not within the races?

A horse and a donkey can breed and make a mule, but they are still two completely different animals. Just because we can breed with the other races doesnt make us the same.

In a modern history class it is always emphasized that, when talking about “bad” things Whites have done in history, they were White. But when we lern about the numerous, almost countless wonderful things Whites have done, it is never pointed out that these people were White. Yet when we learn about anything important done by a black person in history, it is always pointed out repeatedly that they were black. For example when we learn about how George Washington carver was the first nigger smart enough to open a peanut.

On another subject I want to say this. Many White people feel as though they dont have a unique culture. The reason for this is that White culture is world culture. I dont mean that our culture is made up of other cultures, I mean that our culture has been adopted by everyone in the world. This makes us feel as though our culture isnt special or unique. Say for example that every business man in the world wore a kimono, that every skyscraper was in the shape of a pagoda, that every door was a sliding one, and that everyone ate every meal with chopsticks. This would probably make a Japanese man feel as though he had no unique traditional culture.

I have noticed a great disdain for race mixing White women within the White nationalists community, bordering on insanity it. These women are victims, and they can be saved. Stop.


Unlike many White naitonalists, I am of the opinion that the majority of American and European jews are White. In my opinion the issues with jews is not their blood, but their identity. I think that if we could somehow destroy the jewish identity, then they wouldnt cause much of a problem. The problem is that Jews look White, and in many cases are White, yet they see themselves as minorities. Just like niggers, most jews are always thinking about the fact that they are jewish. The other issue is that they network. If we could somehow turn every jew blue for 24 hours, I think there would be a mass awakening, because people would be able to see plainly what is going on.

I dont pretend to understand why jews do what they do. They are enigma.


Hispanics are obviously a huge problem for Americans. But there are good hispanics and bad hispanics. I remember while watching hispanic television stations, the shows and even the commercials were more White than our own. They have respect for White beauty, and a good portion of hispanics are White. It is a well known fact that White hispanics make up the elite of most hispanics countries. There is good White blood worht saving in Uruguay, Argentina, Chile and even Brasil.

But they are still our enemies.

East Asians

I have great respent for the East Asian races. Even if we were to go extinct they could carry something on. They are by nature very racist and could be great allies of the White race. I am not opposed at all to allies with the Northeast Asian races.


I hate the sight of the American flag. Modern American patriotism is an absolute joke. People pretending like they have something to be proud while White people are being murdered daily in the streets. Many veterans believe we owe them something for “protecting our way of life” or “protecting our freedom”. But im not sure what way of life they are talking about. How about we protect the White race and stop fighting for the jews. I will say this though, I myself would have rather lived in 1940’s American than Nazi Germany, and no this is not ignorance speaking, it is just my opinion. So I dont blame the veterans of any wars up until after Vietnam, because at least they had an American to be proud of and fight for.

An Explanation

To take a saying from a film, “I see all this stuff going on, and I dont see anyone doing anything about it. And it pisses me off.”. To take a saying from my favorite film, “Even if my life is worth less than a speck of dirt, I want to use it for the good of society.”.

I have no choice. I am not in the position to, alone, go into the ghetto and fight. I chose Charleston because it is most historic city in my state, and at one time had the highest ratio of blacks to Whites in the country. We have no skinheads, no real KKK, no one doing anything but talking on the internet. Well someone has to have the bravery to take it to the real world, and I guess that has to be me.

Unfortunately at the time of writing I am in a great hurry and some of my best thoughts, actually many of them have been to be left out and lost forever. But I believe enough great White minds are out there already.

Please forgive any typos, I didnt have time to check it.

—  Dylann Roof’s Manifesto

Born on this day…

February 11, 1813

Harriet Jacobs: Writer, Abolitionist


Incidents in the Life of a Slave Girl 

Incidents in the Life of a Slave Girl is a slave narrative that was published in 1861 by Harriet Ann Jacobs, using the pen name “Linda Brent.” The book is an in-depth chronological account of Jacobs’s life as a slave, and the decisions and choices she made to gain freedom for herself and her children.


“No pen can give an adequate description of the all-pervading corruption produced by slavery.”

Additional Quick Read:

Professor Sheds Light on Harriet Jacobs’ Path to Freedom  

Asssata Shakur’s exceptional autobiography is essential reading for anyone who believes that white privilege is a lie, that America is 'post-racial' and that white feminism fully caters for the needs of women of colour. Assata presents a fascinating counter-narrative to the FBI portrayal of black liberation struggles at the end of the twentieth century and is a vital text for the #blacklivesmatter movement.

Assata is far more than an insistence of innocence. Anyone that looks beyond prejudice and paranoia to the evidence - from the lack of Shakur’s fingerprints on any weapon and that fact that she was accused of first degree murder after a gunshot rendered her unable to shoot- can see the farcical nature of her charges . Shakur tracks the educational, housing and social deficiencies that she experienced as an African-American in the 50s, 60s and 70s. In many ways, the autobiography is a modern day slave narrative equal to that of Harriet Jacobs. It belongs in the cannon with Angela Davis, bel hooks and Maya Angelou.

This personal perspective into the life of a supposed “international fugitive” puts the humanity back into the endless wanted posters distributed of “Joanne Debora Chesimard” by the FBI. Assata Shakur is not the dangerous, armed, racist, Marxist revolutionary as she is portrayed by the US government. She is an activist that grew up in an atmosphere of absorbed racist stereotypes, white beauty standards, Cold War propaganda and ‘fairytale’ history. Her depiction of all white, biased juries and various miscarriages of justice should become emblematic of race-justice relations in America.

As a black liberation activist, Assata’s portrayal of the prison industrial complex is especially important. Her treatment in jail has been widely publicised, and so it should, but her writing is about far more than her own story. Sadly, media coverage has typically focused upon her criticisms of the Black Panther Party rather than her passionate social analysis.  Assata intelligently examines how class, capitalism, war, imperialism, sexism and wealth impact Black and Latinx communities through the lens of her own experiences as she became increasingly politicised. Her comparison of the treatment of white and black women in terms of bail conditions and punishment are by no means new observations but are hugely important nonetheless. Akin to theorists such as Michelle Alexander, Shakur cogently argues that her arrest was a wider part of the COINTELPRO program to criminalise black activism and generally oppress communities of colour.

Two years after Assata Shakur was placed on the FBI most wanted terrorist list, the normalisation of American relations with Cuba has endangered the freedom of all American political asylum seekers in Cuba. Assata is a counter-cultural narrative that demands of its readers to look deeper into what they is taught by schools and society.  For this reason, Assata needs to be more widely disseminated in school curriculums and universities. I applaud its publication as a celebration of counter-cultural free speech that transcends the international “justice” system and the structures it operates within.

“As long as we expect amerika's schools to educate us, we will remain ignorant.”

lsunnyc  asked:

Finn follows an escaped-slave narrative in TFA so just!! Extra no with a side of fuck that. If the writers force a black actor to reneg on an escape narrative with a willful turn to evil I will scream beside you because YOU CANNOT DO THAT? Spy? yes he can spy, please let him spy, but NO WILLFUL TURN. NOPE. NOT ALLOWED. Do not pass Go do not collect $200 I'm putting the board back in the box and setting it on fire.

it would just, it would just be so pointless. like finn is so important. the force wouldn’t have awakened without finn. the ball wouldn’t have started rolling without finn breaking away and saving poe. like if they just put him to the side after saying how fucking important he is I’m just ugh. I’ll YELL. and if they make him go dark!!!!! I can’t even begin to say how pissed I’ll be like I’M ALREADY PISSED.


The "Sleight of Hand"

A slave from Mississippi named William Webb was told by his mother that he had spiritual gifts. He struggled with his understanding of the gifts but nevertheless, he accepted them and called it “sleight of hand”.

Once, he heard about a plantation where slaves had been subjected to an extreme level of cruelty and brutality, so harsh that he was compelled to go help them. After his arrival, he came upon individuals who immediately recognized his gifts, and the slaves took turns describing to him all what they endured on that plantation. More importantly, they told him that they had been praying and praying and praying for some sort of relief, and then he showed up.

That night after midnight they stole away to celebrate. They took a lamb, slaughtered it and gave it as an offering, then baked it in a dirt oven. William described three older women dressed in white, as leaders of the festivities. They danced, frolicked and ate the lamb. A few days later, an elder approached William in astonishment, saying that he lived on that plantation for fifteen years and never had he seen any changes in the cruel master until now. Once William was assured that his work was effective, he decided to go home but not before making root bags for the slaves so they could continue to be protected by the “sleight of hand”.

—This is my retelling of the story as told by then ex-slave and rootworker William Webb to a recorder of slave narratives


Olaudah Equiano’s autobiography, The Interesting Narrative of the Life of Olaudah Equiano, or Gustavus Vassa, the African, is one of the earliest examples of a slave narrative.  In it, Equiano describes his abduction from Africa, his separation from his sister, his forced voyage through the Middle Passage, and his life as a slave.  After Equiano purchased his own freedom in 1767, he moved to Britain, feeling it unsafe to remain in the British colonies as a freed African; there, he became one of the leaders of the Sons of Africa, an abolitionist group made up of Africans living in London.

The book was very successful and went through eight editions before Equiano passed away in 1797.  Pictured here, we have here the third edition, which was published in 1790 and bears an engraving of Equiano on the frontispiece.

CultureSOUL: THE ANCESTORSAlabama Plantation c. 1850s: DELIA GARLIC

“She sat on her front porch and assailed the taking of young children from mothers and selling them in different parts of the country.” (WPA Slave Narratives Interviewer, Margaret Fowler)

"’Dem days was hell. Babies was snatched from (their) dere mother’s breast an’ sold to speculators. Chilluns was separated from sisters an’ brothers an’ never saw each other again. "Course (they) dey cry; you think dey not cry when dey was sold like cattle? I could tell you ‘bout it all day, but even then you couldn’t guess de awfulness of it. It’s bad to belong to folks (that) dat own you soul an’ body; dat can tie you up a tree… Folks a mile away could hear dem awful whippings. Dey was a turrible part of livin’.”

Delia Garlic (Text & Photo) Fruithurst, Alabama c. 1936-1938