the condemnation of blackness


Paris mayor denounces black feminist festival because it is “forbidden to white people”

  • In a series of tweets on Sunday, Paris Mayor Anne Hidalgo condemned a black feminist festival planned for July. 
  • The three-day festival, she said, is discriminatory because it is “forbidden to white people,” the Associated Press reported.
  • The Nyansapo Festival, slated for July 28 to 30, aims to “put the accent on how our resistance as an Afro-feminist movement is organized.
  •  The festival is organized into distinct spaces: 80% of the venue is reserved for black women only, another section is open to black people of any gender and the third section is open to all. 
  • "We aim to build long-term strategies and solidarities, and that is why it is important to meet, to share so we can keep fighting,” its website states. Read more (5/30/17)

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this is trash in multiple ways

as 13-year-old Black girls are ridiculed and condemned for speaking the AAVE that is a hallmark of their culture, for embracing the dialect that shows and maintains familiarity among their peers, a White girl poorly imitating Black speak has become a celebrity…

#WhitePeople #DoubleStandarts 

I think one of the things I appreciate most about the stills from Marvel’s Black Panther is the fact that the black cast members themselves are significantly diverse. It represents a more realistic presentation of what our community and race is truly like. It isn’t just a representation of what is socially acceptable for Hollywood to produce; it’s not people of lighter skin exclusively, but instead portrays the vast array of colour and diversity that is so prominent and beautiful within our race. It is something that I think is beautiful and is something that should be celebrated more often within film and the media, instead of being either ignored or condemned.


Man who created “White Lives Matter” fliers says he considers himself a racist on live TV

  • On Sunday, New York state resident Scott Lacy set the record straight with local affiliate WKBW and took responsibility for flyers distributed to Lewiston, New York, residents with the words “White Lives Matter” on them. 
  • The flyers also condemned illegal immigration and contained statistics claiming black people are more prone to crime than white people.
  • “The purpose of these flyers is to raise awareness with whites about the plight our people face in this country,” Lacy told WKBW. Lacy says all of the information is factual. Read more. (3/28/17, 3:00 PM)
To all of the black women reading this:

You don’t owe the black community your womb. You are not obligated to continue making babies for the black race. That is not what you were placed on the Earth to do. You are not cattle and you are not a baby making factory. Live your life, and don’t allow anyone to guilt you into producing more children to reach the black community’s selfish quota. 

Because as you can see, the same people who encourage black women to continue making more black babies are no where to be found when the father skips town and you are left to raise the child on your own. In fact, the same people who told you to keep the race alive and strong by having more black babies, will turn around and condemn you for being a single mother. 


The white historian must remember that guilt is not empathy, maudlin sentimentality is not Soul, and sweeping condemnation is not truth.
—  Blassingame, “Black Studies and the Role of the Historian,” in New Perspectives on Black Studies (1971)
"What about b.o.b crime.."

Why do y'all feel the need to desensitize the importance of police brutalizing and condemning black people to death by stating that blacks kill more blacks than cops do? That is NOT the point. YOU stating your tenuous statistics that you pull out of your ass or out other people’s asses from the internet & the news is not an excuse to justify a police taking a person’s life. What are you worried about blacks killing each other for? That’s our business that US blacks have to take care of ourselves within the community. Not you using it to substantiate a cop’s need to kill a black person for a crime, or feeling threatened, or resisting arrest (which tazers, mace or other things like that are for)

Every black person that was killed by a police officer did NOT deserve to die. Period. Every black person’s criminal record doesn’t look like a capital crime record that deserves an execution. So trying to investigate a black person’s background after his/her death by a cop will not justify police brutality. And if it was a person who actually deserved execution, IT STILL is NOT A COP’S FUCKING JOB TO DECIDE WHETHER HE DIES!!! THEIR MAIN FOCUS IS TO SERVE AND PROTECT THE PEOPLE NOT KILL THE PEOPLE BECAUSE THEY FELT THREATENED. IF YOU FEEL THREATENED BY A BLACK PERSON BECAUSE THEY RESISTED ARREST THEN MAYBE YOU SHOULDNT BE A FUCKING COP BITCH!!

Imm done!

“Rather than hang our heads in despair, the NAACP will continue to hold the new [attorney general] and the Department of Justice accountable for enforcing protections against voter suppression, the use of consent decrees as a means of reining in racism within police departments, protection of women's rights and the humane treatment for immigrant communities and sanctuary cities.”

- NAACP in its official statement on Jeff Sessions. Black activists are universally condemning his confirmation.

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Not going to lie, I’m tired of people who actively distance themselves from black people and our protests using “*insertgroup* lives matter”. You can’t condemn “Black Lives Matter” and then take the *black* out and decide its acceptable. 

i dont really understand why people are so allergic to character development or redemption arcs for flawed or problematic characters, especially when the character is fundamentally young. people grow, people change, shit happens.

like hey man i get it, you dont have to like everyone but some people need to learn some chill and accept that life and development is more gray scale than it is black and white. stop condemning people for enjoying things you can’t too.

A brief history of the word “nigger.”

The history of the word nigger is often traced to the Latin word niger, meaning Black. This word became the noun, Negro (Black person) in English, and simply the color Black in Spanish and Portuguese. In early modern French, niger became negre and, later, negress (Black woman) was unmistakably a part of language history. One can compare to negre the derogatory nigger and earlier English substitutes such as negar, neegar, neger, and niggor that developed into its lexico-semantic true version in English. It is probable that nigger is a phonetic spelling of the White Southern mispronunciation of Negro.

No matter what its origins, by the early 1800s, it was firmly established as a derogative name. In the 21st century, it remains a principal term of White racism, regardless of who is using it. Social scientists agree that words like nigger, kike, spic, and wetback come from three categories: disparaging nicknames (chink, dago, nigger); explicit group devaluations (“Jew him down” or “niggering the land”); and irrelevant ethnic names used as a mild disparagement (“jewbird” for cuckoos having prominent beaks or “Irish confetti” for bricks thrown in a fight.)

Over time, racial slurs have victimized all racial and ethnic groups; but no American group has endured as many racial nicknames as Blacks: coon, tom, savage, pickaninny, mammy, buck, samba, jigaboo, and buckwheat are some. Many of these slurs became fully traditional pseudo-scientific, literary, cinematic, and everyday distortions of African Americans. These caricatures, whether spoken, written, or reproduced in media and material objects, reflect the extent, the vast network, of anti-Black prejudice.

The word, nigger, carries with it much of the hatred and disgust directed toward Black Africans and African Americans. Historically, nigger defined, limited, made fun of, and ridiculed all Blacks. It was a term of exclusion, a verbal reason for discrimination. Whether used as a noun, verb, or adjective, it strengthened the stereotype of the lazy, stupid, dirty, worthless nobody. No other American surname carries as much purposeful cruelty. The following shortlist is important information on the word’s use and meaning:

Naggers: Acting in a lazy and irresponsible manner.
Niggerlipping: wetting the end of a cigarette while smoking it.
Niggerlover: Derogatory term aimed at Whites lacking in the necessary loathing of Blacks.
Nigger luck: Exceptionally, but undeserved good luck.
Nigger-flicker: A small knife or razor with one side heavily taped to preserve the user’s fingers.
Nigger heaven: Designated places, usually the balcony, where Blacks were forced to sit, for example, in an integrated movie theater or church.
Nigger knocker: Axe handle or weapon made from an axe handle.
Nigger rich: Deeply in debt but flamboyant.
Nigger shooter: A slingshot.
Nigger steak: A slice of liver or a cheap piece of meat.
Nigger stick: Police officer’s baton.
Nigger tip: Leaving a small tip or no tip in a restaurant.
Nigger in the woodpile: A concealed motive or unknown factor affecting a situation in an adverse way.
Nigger work: Demeaning, menial tasks.

Nigger (as a word) is also used to describe a dark shade of color (nigger-brown, nigger-Black), the status of Whites that mix together with Blacks (nigger-breaker, dealer, driver, killer, stealer, worshipper, and looking), and anything belonging to or linked to African Americans (nigger-baby, boy, girl, mouth, feet, preacher, job, love, culture, college, music, etc). Nigger is the ultimate American insult; it is used to offend other ethnic groups. Jews are called White-niggers; Arabs, sand-niggers; Japanese, yellow-niggers. Americans created a racial hierarchy with Whites at the top and Blacks at the bottom.

In biology, heredity refers to the transference of biological characteristics from a parent organism to offspring. The word, nigger, speaks to the human heredity of Black people. Defining which characteristics of a person are due to heredity and which are due to environmental influences is often a controversial discussion (the nature versus nurture debate), especially regarding intelligence and race.

The hierarchy was set up by an ideology that justified the use of deceit, exploitation, and intimidation to keep Blacks “in their place.” Every major societal establishment offered legitimacy to the racial hierarchy. Ministers preached that God was White and had condemned Blacks to be servants. Scientists measured Black skulls, brains, faces, and genitalia, seeking to prove that Whites were genetically superior to Blacks. White teachers, teaching only White students, taught that Blacks were less evolved cognitively, psychologically, and socially. The entertainment media, from vaudeville to television and film, portrayed Blacks as docile servants, happy-go-lucky idiots, and dangerous thugs, and they still do this today. The criminal justice system sanctioned a double standard of justice, including its unspoken approval of mob violence against Blacks and there is still a similar double standard today. Both American slavery and the Jim Crow laws which followed were saturated by anti-Black laws and images. The negative portrayals of Blacks were both reflected in and shaped by everyday material objects: toys, postcards, ashtrays, detergent boxes, fishing lures, and children’s books. These items, and countless others, portrayed Blacks with bulging, darting eyes, fire-red oversized lips, jet-Black skin, and either naked or poorly clothed.

In 1874, the McLoughlin Brothers of New York produced a puzzle game called “Chopped Up Niggers.” Beginning in 1878, the B. Leidersdory Company of Milwaukee, WI., produced NiggerHair Smoking Tobacco. Decades later, the name was changed to BiggerHair Smoking Tobacco. A 1916 magazine ad, copyrighted by Morris & Bendien, showed a Black child drinking ink. The caption read, “Nigger Milk” (shown). In 1917, the American Tobacco Company had a NiggerHair redemption promotion. NiggerHair coupons were redeemable for “cash, tobacco, S&H Green stamps, or presents.” The J. Millhoff Company of England produced a series of cards in the 1930s which were widely distributed in the United States. One of the cards shows ten small Black dogs with the caption: “Ten Little Nigger Boys Went Out To Dine.”

This is the first line from a popular children’s story called, “The Ten Little Niggers.” it reads like this.
Ten Little Nigger Boys went out to dine;
One choked his little self, and then there were nine.
Nine Little Nigger Boys sat up very late; one overslept, and then there were eight. Eight Little Nigger Boys traveling in Devon; one said he’d stay there, and then there were seven.
Seven Little Nigger Boys chopping up sticks; one chopped himself in halves, and then there were six.
Six Little Nigger Boys playing with a hive; a Bumblebee stung one, and then there were five.
Five Little Nigger Boys going in for Law; one got in Chancery, and then there were four.
Four Little Nigger Boys going out to Sea; A Red Herring swallowed one, and then there were three.
Three Little Nigger Boys walking in the Zoo; the big Bear hugged one, and then there were two;
Two Little Nigger Boys sitting in the Sun; one got frizzled up, and then there was one.
One Little Nigger Boy living all alone; He got married, and then there were none.

In 1939, writer Agatha Christie published a book called Ten Little Niggers. Later editions sometimes changed the name to Ten Little Indians, or And Then There Were None, but as late as 1978, copies of the book with the original title were being produced. It was not rare for sheet music produced in the first half of the 20th century to use the word nigger on the cover. The Howley, Haviland Company of New York produced sheet music for the songs “Hesitate Mr. Nigger, Hesitate,” and “You'se Just A Little Nigger, Still You'se Mine, All Mine.” This last example was promoted as a children’s lullaby. Some small towns used nigger in their names, for example, Nigger Run Fork, Virginia. Nigger was a common name for darkly colored pets, especially dogs, cats, and horses. So-called “Jolly Nigger Banks,” first made in the 1800s, were widely distributed as late as the 1960s. Another common piece with many variations, produced on posters, postcards, and prints is a picture of a dozen Black children rushing for a swimming hole. The caption reads, “Last One In’s A Nigger.”

The civil rights movement, Supreme Court decisions, the Black empowerment movement, broad civil rights legislation, and a general embracing of democracy by many American citizens have worn down America’s racial pecking order from slavery moving into Jim Crow period and today’s institutional racism. Yet, the word nigger has not left and its relationship with anti-Black prejudice remains symbiotic, interrelated, and interconnected. Ironically, it is co-dependent because a racist society created nigger and continues to feed and sustain it. But, the word no longer needs racism, or brutal and obvious forms, to survive. The word nigger today has its own existence.

Another interesting and confusing experience in American speech is the use of nigger by African Americans. Poetry by Blacks is instructive; one can often find the word nigger used in Black writings. Major and minor poets alike have used it with startling results: Imamu Amiri Baraka, contemporary poet, uses nigger in one of his angriest poems, “I Don’t Love You,” and what was the world to the words of slick nigger fathers too depressed to explain why they could not appear to be men. One wonders how readers are supposed to understand “nigger fathers.” Baraka’s use of this imagery, regardless of his purpose, reinforces the stereotype of the worthless, pleasure-seeking “coon” caricature. Ted Joans’s use of nigger in "The Nice Colored Man” is an example of explainable expression. Joans said he was asked to give a reading in London because he was a “nice colored man.” Infuriated by the labels “nice” and “colored,” Joan’s wrote a quintessential rebellious poem. While the poem should be read in its entirety, a few lines will do:
Smart Black Nigger Smart Black Nigger Smart Black Nigger Smart Black Nigger Knife Carrying Nigger Gun Toting Nigger Military Nigger Clock Watching Nigger Poisoning Nigger Disgusting Nigger Black Ass Nigger.
This piece uses adjective upon adjective attached to the word nigger.

The reality is that many of these uses can be heard in present-day African-American society. Herein lies part of the difficulty: The word, nigger, endures because it is used over and over again, even by the people it insults. Writer Devorah Major said, "It’s hard for me to say what someone can or can’t say, because I work with language all the time, and I don’t want to be limited.” Poet and professor Opal Palmer Adisa claims that the use of nigger or nigga is “the same as young people’s obsession with swearing. A lot of their use of such language is an internalization of negativity about themselves.” Rappers, themselves poets, rap about niggers before mostly White audiences, some of whom see themselves as wiggers (White niggers) and refer to one another as “my niggah.” Snoop Doggy Dogg’s single, “You Thought,” raps, “Wanna grab a skinny nigga like Snoop Dogg/Cause you like it tall/and work it baby doll.” Tupac Shakur’s “Crooked Ass Nigga” lyrics included, “Now I could be a crooked nigga too/When I’m rollin’ with my crew.” Also rap lyrics that degrade women and glamorize violence reinforce the historical Brute Caricature.

Erdman Palmore researched lexicons and said, The number of offensive words used correlates positively with the amount of out-group prejudice; and these express and support negative stereotypes about the most visible racial and cultural differences. When used by Blacks, nigger refers to, among other things, all Blacks (“A nigger can’t even get a break.”); Black men (“Sisters want niggers to work all day long.”); Blacks who behave in a stereotypical, and sometimes legendary, manner (“He’s a lazy, good-for-nothing nigger.”); things (“This piece-of-shit car is such a nigger.”); enemies (“I’m sick and tired of those niggers bothering me!”); and friends (“Me and my niggers are tight.”). This final habit, as a kind word, is particularly challenging. “Zup Niggah” has become an almost universal greeting among young urban Blacks. When asked, Blacks who use nigger or its variants argue that it has to be understood in its situation; repeated use of the word by Blacks will make it less offensive. It’s not really the same word because Whites are saying nigger (and niggers) but Blacks are saying niggah (and niggaz). Also it is just a word and Blacks should not be prisoners of the past or the ugly words that originated in the past.

These arguments may not be true to the real world. Brother (Brotha) and Sister (Sistha or Sista) are terms of endearment. Nigger was and still is a word of disrespect. More to the point, the artificial dichotomy between Blacks or African Americans (respectable and middle-class) and niggers (disrespectable and lower class) ought to be challenged. Black is a nigger, regardless of behavior, earnings, goals, clothing, skills, ethics, or skin color. Finally, if continued use of the word lessened its damage, then nigger would not hurt or cause pain now. Blacks, from slavery until today, have internalized many negative images that White society cultivated and broadcast about Black skin and Black people. This is mirrored in cycles of self- and same-race hatred. The use of the word,nigger by Blacks reflects this hatred, even when the user is unaware of the psychological forces involved. Nigger is the ultimate expression of White racism and White superiority no matter how it is pronounced. It is linguistic corruption, an attack on civility.

To a smaller scale, words other than Nigger also remain accepted public banter in White America. In 1988, on Martin Luther King’s birthday, sports commentator Jimmy “The Greek” Snyder said (on national television) that Black people were better at sports because of slave plantation breeding techniques. “During the slave period, the slave owner would breed his Black with his big woman so that he would have a big Black-kid. That’s were it all started.” Another sports announcer, Billy Packer, referred to pro-basketball player, Allan Iverson, as a “tough monkey.” Another announcer, Howard Cosell, referred to Alvin Garrett, a pro football player with the Washington Redskins as “little monkey” during a Monday Night Football game. The comments made by Cosell and Packer did not go without any punitive consequences.

Nigger is one of the most notorious words in American culture. Some words carry more weight than others. But without trying to exaggerate, is genocide just another word? Pedophilia? Clearly, no and neither is nigger.

After a period of relative dormancy, the word nigger has been reborn in popular culture. It is hard-edged, streetwise, and it has crossed over into movies like Pulp Fiction (1994) and Jackie Brown (1997), where it became a symbol of “street authenticity” and hipness. Denzel Washington’s character in Training Day (2001) uses nigger frequently and harshly. Richard Pryor long ago rejected the use of the word in his comedy act, but Chris Rock, Chris Tucker, and other Black male comedy kings use nigger regularly and not affectionately. Justin Driver, a social critic, makes a case that both Rock and Tucker are modern minstrels shucking, jiving, and grinning, in the tradition of Step ‘n Fetchit. White supremacists have found the Internet an indispensable tool for spreading their message of hate. An Internet search of nigger using Netscape or Alta Vista locates many anti-Black web pages: Niggers Must Die, Hang A Nigger for America, Nigger Joke Central, and many others. Web searchers find what most Blacks know from personal experience, that nigger is an expression of anti-Black hostility. Without question, nigger is the most commonly used racist slur during hate crimes.

No American minority group has been caricatured as often or in as many ways as Black people. These misrepresentations feature distorted physical descriptions and negative cultural and behavior stereotypes. The Coon caricature, for example, was a tall, skinny, loose-jointed, dark-skinned male, often bald, with oversized, ruby-red lips. His clothing was either ragged and dirty or extremely gaudy. His slow, exaggerated walk suggested laziness. He was a pauper, lacking ambition and the skills necessary for upward social mobility. He was a buffoon. When frightened, the Coon’s eyes bulged and darted. His speech was slurred, halted, and stuffed with malapropisms. His piercing, high-pitched voice made Whites laugh. The Coon caricature dehumanized Blacks, and served to justify social, economic, and political discrimination. Nigger may be viewed as an umbrella term, a way of saying that Blacks have the negative characteristics of the Coon, Buck, Tom, Mammy, Sambo, Pickaninny, and other anti-Black caricatures.

In 2003, the fight to correct the shameful availability of this word had positive results. Recently Kweisi Mfume, president and CEO of the National Association for the Advancement of Colored People (NAACP), gave a speech at Virginia Tech. There everyone was informed that a landmark decision was made with the people at Merriam-Webster Dictionary. Recognizing their error, beginning with the next edition, the word nigger will no longer be synonymous with African Americans in their publication.

Nigger, like the false impressions it incorporates and means, puts down Blacks, and rationalizes their abuse. The use of the word or its alternatives by Blacks has not lessened its hurt. This is not surprising in a racial hierarchy four centuries old, shaping the historical relationship between European Americans and African Americans. Anti-Black attitudes, motives, values, and behavior continue. Historically, nigger, more than any other word, captures the personal hatred and institutionalized racism directed toward Blacks. In 2013, incidences such as Atlanta born restaurant entrepreneur Paula Dean and Oklahoma football player Reilly Cooper’s comfortable reference to the word against Blacks shows that it is alive in the white vocabulary and it still does great harm.

Source: Phil Middleton and David Pilgrim, Department of Sociology,
Ferris State University 

via:  Dr. Ray Winbush

Roger Casement’s Sexuality.

Sir Roger Casement was a leader in the Irish Rebellion of 1916. Roger Casement was born in Ireland in 1864, to a Protestant family, though he later converted to Catholic. He was brought up mainly in Northern Ireland. At the age of 20 he went to Africa, where he worked with various commercial interests in the Congo and then in what later became Nigeria. He found employment in the British Consular Service and in 1900 returned to the Congo. He began to investigate allegations of brutality in the region; his work was thorough and conscientious, and he was personally responsible for the decision of the Foreign Office to undertake a serious investigation of what was happening in the Congo. At the beginning of the century Casement was a longtime diplomat and human rights activist. His travels were proving to him that the British Empire (and other colonial European powers) were profiting from exploitation, cruelty and murder. Casement’s increasingly “radical” political views led him away from the British consular service in 1913 and toward centuries of brewing Irish revolutionary movements. 

In 1916, he volunteered to seek German support and guns for a rebellion planned in Ireland to drive the British out once and for all. But he was arrested, imprisoned in the tower of London and executed. The other leaders were executed by firing squad three months prior, and Casement made the sixteenth and final leader to be executed. He was hung on August 3rd, 1916 at the age of fifty-two.

Roger Casement’s legacy has somewhat been shuffled under the rug more than a century later. Even for his actions in publicizing the enslavement of plantation workers in the Congo and the workers on rubber plantations in Peru, still he a little unbeknownst. During his trial in England in 1916, a set of diaries detailing his rather explicit behavior–with other men–was revealed to the court. They were written in the years 1903, 1910 and 1911. It revealed that he was gay, that he was remarkably promiscuous, and that he usually paid for his encounters. They revealed that these encounters involved a wide variety of different men: black men, men of different age, men of another social class. 

Most of these entries are just a few words long, perhaps a sentence or two. He always records what he’d seen and tends to be rather technical, and is particularly keen to note the size:

“Dusky depredator huge, saw 7 in. in all.” –December 6, 1903

“Before leaving the beautiful muchacho shewed it, a big stiff one, and another muchacho grasped it like a truncheon. Black and thick and stiff as poker.” –October 28, 1910

“Stiff asleep ones…Saw big ones on Indians at dinner and before.”–November 1, 1910

“One boy with erection, fingering it longingly and pulling it stiff, could see all from verandah.” –November 2, 1910

“Steward showed enormous exposure after dinner—stiff down left thigh. Then he went below and came up at St. Thereza where ‘Eliza’ launch was and leant on gunwale with huge erection about 8. Guerrido watching. I wanted awfully.” –November 24, 1910

“Saw Indian cook boy on ‘Inca’ enormous, lying down and pulled often. Huge and thick, lad 17.” –November 27, 1910

“Enormous limbs and it stiff on right side feeling it and holding it down in his pocket.” –December 2, 1910

 “Enormous and liked greatly.” –January 30, 1911

“Splendid in Park 3 times and also outside several and to Buckingham Palace at 11.45.” –February 7, 1911

“Enormous 19 about 7" and 4 thick.” –March 5, 1911 

“…Huge! In Bath. Splendid. Millar into me. At Newcastle with M. Into Millar! and then he came too.” May 14, 1911

“Huge Irish…Huge thick as wrist.” –August 6 

“I to meet enormous at 9. Will suck and take too. He was not there! I waited till 9.30.” –August 7

In Manaos. 1. Raymundo Aprendiz Marintetro. 2. Sailor. Negro. 3. Agostinho de Souza…3 lovers had and two others wanted.”–October 1, 1911

As can be seen from the examples above, most of these entries are from the 1910 and 1911 diaries; there are very few in the 1903 diary. And in 1910, most are from the time before and after his actual journey to the Putumayo; during the journey  he seems to have limited himself to watching rather than doing.

As he was heading to Congo, the notes included the following as Casement’s ship made various stops on the way to the Congo: references to Agostinho, 17½, (“Agostinho kissed many times”, on 13 March), to X (“not shaved, about 21 or 22”), to Pepe (“17, bought cigarettes”). The very first entry of the diary for 1910, 13 January, Thursday, opened: “Gabriel Ramos - X Deep to hilt” and ended “in very deep thrusts”. The next entry simply said: “Veldemiro - $20”. On 2 March he was in São Paulo: “Breathed & quick enormous push. Loved mightily. To Hilt Deep X.” By 12 March he was in Buenos Aires: “Splendid erections. Ramon…10” at least.“ The above entries are merely a very small sample, but we can see he was having a good time. 

These diaries were soon being referred to in the press as the Black Diaries and are known today as such. Sixteen days before Casement’s execution, the Cabinet was presented by the legal adviser to the Home Office: "Casement’s diaries and his ledger entries, covering many pages of closely typed matter, show that he has for years been addicted to the grossest sodomitical practices. Of late years he seems to have completed the full cycle of sexual degeneracy and from a pervert has become an invert–a woman or pathic who derives his satisfaction from attracting men and inducing them to use him.” The second memorandum ended: “So far as I can judge, it would be far wiser from every point of view to allow the law to take its course and, by judicious means, to use these diaries to prevent Casement attaining martyrdom.” Condemnation for his actions arrived from the public and more importantly the jury, as the diaries were a large part of the juries guilty conviction as the diaries were brought to the court room in a successful attempt to produce negative sentiment. To the British, Conservative Catholic Ireland had no use for a gay patriot, they reasoned.

Anyhow, the diaries were one of the pinical reasons or execution by hanging instead of by firing squad. Some of Roger Casement’s most ardent supporters have believed for the past generations that the diaries were forgeries and written by the British, not Casement. In 2002, a hand writing analysis was done comparing Casement’s own hand and the diaries–they were found unsurprisingly to be a match as well as the spelling of certain words exact to Casement in the diary. After they hanged him, they had a doctor examine him, who said that he had “found unmistakable evidence of the practices to which it was alleged the prisoner in question had been addicted”. 

More and more scholars today are realizing that Casement’s homosexuality taught him greater compassion for the oppressed and opened his eyes to the large hypocrisy of the British Empire’s world-wide exploits. Because of the diaries, Casement’s name went from hero to disgrace. Casement was forced to live his life twice, once as a “genteel” functionary of the British establishment, and another as homosexual and closet Irish revolutionary. “The ‘white Indians’ of Ireland, are heavier on my heart than all the Indians of the rest of the earth.” Casement wrote in 1913. 

Casement is a man who successfully proved that the local people were enslaved, constantly flogged tortured, were even murdered, and that in many cases British companies and capital were involved. In the years since his death, his memory has made Ireland, particularly the decades since of political leadership, notice their own prejudices. 

My nine years old son saw this news on tv and was horrified, “Baba, what happened?” How do you teach your children of such uncivilized, injustice, racial discriminated, publicly and proudly assaulted a 69 year old man, treating him like trash. . This is unacceptable and need to be condemn. United was never my choice of airline, now they are black listed. (с)
Donnie Yen

Time To Reform Black America

A big reason why the black communities today are failing to progress and keep up is not because of racism, it is not because ‘the legacy of slavery,’ it’s not because of white people or Donald Trump, it’s because they are brought up as if the year is still 1917 and they can’t let go. It’s a symbol of black empowerment to teach the kids about their history which is great, but it’s also important to seperate history from present day which so many fail to do. Black children are coaxed into watching old newsreels of black civil rights protesters being hosed, beaten, and dragged off to prison. They watch Norman Lear-like sitcoms and get told stories and read accounts of black America before the civil rights movement and the assassination of MLK. Such things would fill any child with horror. Yet you would imagine it would also encourage them to feel grateful and excited to live in times of equal rights and treatment and liberty for all, as it does with any other race or civilization looking back on its tragic and troubling past.

Yet most blacks who do realize this are usually the odd one out among other black Americans. In every race-related debate, whether it’s Black Lives Matter, any of the police shootings, the Million Man March, Ebonics or affirmative action, most blacks start every conversation with fierce conviction that even 150 years after slavery and decades after the Civil Rights Act, the white man’s foot remains pressed upon all black Americans’ necks. Challenging this idea is called racist, we are told to just “shut up and listen.” For most black Americans, the rapid increase of the black middle class, of interracial relationships and marriages, and of blacks in prestigious positions including our President for the past eight years, has no bearing on the real state of black America. Further, they believe, whites’ inability to grasp the unmistakable reality of oppression is itself proof of savage racism, while blacks who question this claim are called self-deluded uncle toms. Individuality is rare in black America. 

Black leaders and movements mouth the ideology of victimhood for political advantage, “Confrontation works,” as Al Sharpton has calculatingly observed. But most rank-and-file exponents of the “racism forever” worldview really mean it. Their conviction rests on several core excuses, carefully passed from person to person, generation to generation at all levels of the black community. These myths and severe distortions of truth are the biggest obstacle to further black progress in today’s America, adding up to a deeply felt cult of victimology that refuses to be held accountable and move on with the times. Some subscribe to it fiercely, most accept it as a valid point of view. The black leaders and the voices of black lives matter, who launches into a tirade about the War on Blacks, receive nodding heads all over as they absorb this indoctrination.

You’d think that a group committed to advancement would find empowerment in fighting new challenges such as the ones plaguing their own communities but instead they focus on challenges that have already been fought and won decades ago or ones that simply do not exist. But many blacks, inevitably, suffer from a classic post-colonial inferiority complex. Like insecure people everywhere, they are driven by a private sense of personal inadequacy to seeing imaginary obstacles to their success supposedly planted by others. Once the 1968 Kerner Commission report fueled that tendency by positing that American racism was an institutional, systemic matter rather than a merely personal one, black leaders and thinkers gripped on tight and black Americans still hold onto this idea as if their lives depend on it being real.

In the grip of this seductive ideology, blacks have made the immobilizing assumption that individual initiative can lead only to failure, with only a few exceptionally lucky exceptions. Yet many groups have triumphed over similar or worse obstacles, including millions of Caribbean and African immigrants in America, from Colin Powell to the thousands of Caribbean children succeeding in precisely the crumbling schools where black American kids fail. Indeed, thinkers such as Thomas Sowell and Stephan and Abigail Thernstrom argue that American blacks could have advanced, and were advancing, even without the civil rights legislation of the sixties and the racial preferences of the seventies, since black unemployment was at an all-time low in the mid-sixties, and the black middle class was already growing fast. But these facts can’t outweigh the almost narcotic pleasure that underdoggism provides a race plagued by self-doubt. The victimology cult has in turn engendered a cult of black separatism. Inspired by the Black Power movement of the 1960s, which violently rejected whites as terminally evil, today’s separatism, in the same vein, flirts disastrously with the idea that, because white racism ineluctably drives black people outside the bounds of civic virtue, blacks shouldn’t be seriously punished or morally condemned for criminal behavior. If they call their violence a reaction against racism, anything goes, regardless of any other factor such as the truth. The consequences of this are rising all throughout the country today, as they have done in the past and it’s a real concern.

The worst result of black America keeping themselves in a separate realm to its “oppressors,” is the widespread cult of anti-intellectualism. Consider even in middle-class suburbs, increasing numbers of middle-class black students tend to cluster at the bottom of their schools in grades and test scores. Black students whose parents earn $70,000 a year or more make median SAT scores lower than impoverished white students whose parents make $6,000 a year or less, while black students whose parents both have graduate degrees make mean SAT scores lower than white students whose parents only completed high school. Why? All through modern black American culture, even throughout black academia, the belief prevails that learning for learning’s sake is a white affair, spelling properly and talking properly is a white thing and therefore inherently disloyal to a proper black identity. Studying black-related issues is okay, because learning about oneself is authentic. But this impulse also implicitly classifies higher education as irrelevant, which is the direct cause of the underrepresentation of minorities in the hard sciences and other major fields. But hey, it’s okay, affirmative action resolves that, we can just hand out some scholarships and lower the bar to the ground, enforce racial quotas and hey presto, we have equal representation to keep the race baiters happy. 

The sense that the properly “black” person only delves into topics related to himself is also why you can count on one hand the number of books by black Americans that are not on racial topics. The belief that blacks and school don’t go together gained strength in the mid-1960s, when black panther separatists rejected traits associated with whites as alien, and black students, in this spirit, began teasing their fellows who strove to excel in school as “acting white,” a much harsher taunt than merely dismissing them as nerds and this trend has continued well into today. The “acting white” charge, which implies that you think yourself different from and better than your peers, is the prime reason that blacks do poorly in school and why the drop out rates are so high. The gifted black student quickly faces a choice between peer group acceptance and intellectual achievement. Most, out of an utterly human impulse, choose the former. Even if they open themselves to schooling in college or later, their performance all too often permanently suffers from the message they long ago internalized that “the school thing” is an add-on, not a mix-in.

The prevailing orthodoxy lays the blame on other factors, of course, but none of them withstands scrutiny. The fact that the children of working poor immigrants, including Asian and Indian and many other non-whites, who often do well in school and actually do far, far better economically and academically than whites, disproves the claim that their working-class roots deny today’s newly middle-class blacks to teach their children to excel in school. The success of Southeast Asian immigrants’ children particular in the same terrible inner-city schools in which black students fail disproves the Jonathan Kozol gospel that it is the “savage inequality” of school funding that makes black kids fail. Claude Steele at one point made the famous and influential argument that middle-class black students only underachieve in school because fear of confirming the stereotype of black mental inferiority makes them choke up on tests. There may be a grain of truth to this but again, all accountability and blame is shifted onto somebody else while the convenience and safety of victimhood is indulged in. 

Victimology, separatism, and anti-intellectualism underlie the general black community’s response to all race-related issues. The response to affirmative action is a case in point. Blacks see it as a policy that appropriately bends the rules for a group of people who believe are owed something, a notion that today, when middle-class blacks are a massive and thriving group in American society, can only seem plausible through the lens of victimology. The defense of affirmative action on the grounds of “diversity” is an expression of separatism. Since there are not enough black students to be admitted to selective schools on the same merits as the other students, beyond a certain cut-off point blacks are being valued for their skin color rather than their academic accomplishments, everything MLK was against. This is a state of affairs, moreover, that requires a strong dose of anti-intellectualism to accept without discomfort. And the same anti-intellectualism rests content with the flimsy reasoning behind all defenses of affirmative action: that it is immoral for colleges to require a top-quality dossier from the black child of a doctor and a corporate manager simply because he’s black.

Today, these three thought patterns impede black advancement much more than racism and the dysfunctional inner cities, the broken families and black on black crime and black educational underachievement will persist until such thinking disappears. In my experience, trying to show many black Americans how mistaken and counterproductive these ideas are is like trying to convince a religious person that God does not exist: the sentiments are beyond the reach of rational, civil discourse and I get that, it’s almost impossible to overcome but just as we reform religions, I think the black narrative is also in much need of reformation as well, it is severely outdated. There was a time when fighting and decrying institutional racism was the main task at hand, and blacks of today’s generation owe gratitude to those who did it, their comfortable and privileged lives would be impossible without the sacrifices and efforts made by everyone who was a part of the revolution. Today, though, these people are well-intentioned relics of another era, an era they in their moment helped us to get past. Our main concern must be with new generations, who can fulfill their potential only in an America where victimology, separatism, and anti-intellectualism don’t flourish among black Americans. There are two main paths to this goal.

First, it’s time for well-intentioned whites to stop pardoning “understandable” the worst of human nature whenever black people exhibit it. The person one pities is a person one may like but does not truly respect. Second, it’s time for our selective educational institutions to eliminate affirmative action in admissions. This policy may have been useful in the 1960s in creating a black middle class. Today, however, it can only be classed as discriminatory. To achieve in any endeavor, people need incentives. As long as top colleges exempt black students of all classes from serious competition, their admissions officers shouldn’t wonder why so few black students submit top-class dossiers. Only without such a policy will parents, teachers, and school boards, genuinely alarmed at drop-offs in “diversity” in institutions of higher learning, start to help black children become truly competitive for selective schools. What happened after California ended legalized racial preferences in 1995 is a case in point. Programs exploded throughout the state to prepare minorities to be competitive and to eliminate their financial barriers to college.

Eliminating affirmative action will also help dispel black college students’ resentment-tinged anxiety that their white classmates dismiss them as affirmative action picks. It will promote richer interracial contact among students poised to become the nation’s leaders as they will then all be truly on an equal playing field. The black student who can confidently claim to be on campus for the exact same reasons that white and Asian students are, they would be less likely to feel defensive and indulge in victimhood and less likely to be paranoid about their white classmates being covert racists. I believe the time has come for such changes. Sure, these ideas will be condemned, branded racist and repulsive but I also know it has to be said. There was a crucial and damaging change in black ideology in the mid-1960s which we are at risk of not only repeating but making even worse today. 

Perhaps twenty years from now mainstream black thought won’t be such a taboo and more blacks will stress individual initiative and integration. And perhaps the national media will get on the bandwagon too. Let’s hope by then, we won’t feel that any talk of black personal responsibility needs to be balanced by victimology and blaming others. That’s when we will know that we are past the coded fraud that passes for interracial discourse today and have made the kind of progress that yesterday’s civil rights’ leaders would recognize and applaud.

Fun facts:

Though the age of consent in England had be rose from 12 to 16 in 1885, but in Japan, to this day the age is 13 (though some states may apply a secondary limit).

Ciel is 13 years old at the current stage in the manga.

Yana Toboso is Japanese. This means that - in the creators eyes - it’s not a pedophilic ship, and she cannot portray their relationship as such. Be it platonic, romantic, or sexual, it’s all fine.

Ciel is an Earl. Members of the peerage cannot be charged with any offence lest the current monarch revoke their title. He is above the law.

Queen Victoria treats him as an adult, giving him a title, an important position as one of her servants, and even putting faith in him as in informant, even when he comes talking about shinigami and zombies.

Ciel is “only a child when convenient to him.” Such states his closest servant, and is projected through out, as Ciel presented as an adult. These words were written by Yana-Sensei, so are absolute.

Sebastian’s age is “top secret” stated Yana Toboso. He is suggested to have a past - before meeting Ciel - but with the rate he picks things up, he lack of basic human knowledge and need to be ordered to “act human” instead of doing so instinctively shows he hasn’t interacted with them for long - he is likely quite young.

Sebastian is seen as an adult in the same respect as Ciel. To call him an adult and not Ciel would be idiotic, and if we’re looking at age, 13 and Unknown isn’t something you could ever call pedophilic, without any facts supporting that assumption.

wendynerd-deactivated20170511  asked:

Do you think there was a point where Cersei suspected Ned of being the Valonquar? He was Brandon's little brother, his daughter was slated to be Joffrey's queen, his possible future grandchildren and investigations could potentially motivate him to wipe out her and her children, he was Jon Arryn's protege, like a brother to Robert, there was bad blood between the Starks and Lannisters beforehand which only got worse, and one of the wolves DID bite Joffrey.

I don’t think so. It’s my impression that Cersei has always believed the valonqar to be Tyrion. The first time we’re introduced to that word in the text it’s Cersei referring to my valonqar, like, “my twisted little brother Tyrion” 

Her dwarf brother was down in the black cells, condemned to die this very day. […] I will be the one laughing, come dusk. My children will be safe, Tommen’s throne will be secure, and my twisted little valonqar will be short a head and rotting.” (AFFC)

I think it’s interesting how GRRM uses dramatic irony in this passage, like, Cersei believes Tyrion is still imprisoned and awaiting execution, while readers had known for years that Tyrion escaped at the end of ASOS. Which is the same thing I think GRRM is doing with the valonqar prophecy, where Cersei believes the valonqar is Tyrion, while readers know it’s Jaime. 

Anyways, from the moment Cersei heard the prophecy, she associated the valonqar with a monster:

“What is a valonqar? Some monster?” The golden girl did not like that foretelling. 

And Tyrion has repeatedly been referred to as a monster since he was born:

“The gods cannot abide such arrogance. They have plucked a fair flower from [Tywin’s] hand and given him a monster in her place, to teach him some humility at last.”

And on another level, like … if a witch tells you a prophecy like “Uncle will kill you on your 21st birthday” … it seems a little strange to me to start suspecting everyone in the world who could be an uncle. How it works is you start looking askance at your own uncles, because you are the subject of the prophecy, and it’s about your own familial relationships. 

So when Maggy tells Cersei, like, Little brother will murder you, I believe Cersei only ever thought of Tyrion, forgetting that Jaime is also her younger brother, because “she taught me never to trust anyone but Jaime.” Given how large family sizes typically are in Westeros, the prophecy sort of becomes meaningless if Cersei believes it could be anyone’s little brother, even Ned. Cersei didn’t seem paranoid in AGOT that the whole world was out to murder her. 

I do believe that the YMBQ is an evolving concept in Cersei’s mind, from Sansa to Margaery, and then in TWOW I believe she’ll suspect Arianne (who may actually be crowned Aegon’s queen), until finally Dany arrives, “The younger queen whose coming [Maggy]’d foretold”. (I don’t believe Arianne carries as much narrative weight as Daenerys, and the way the prophecy is referred to makes me associate it with the other messianic prophecies fortelling Dany’s arrival. What sets it apart is that Maggy’s prophecy is a messianic prophecy heard by a villain instead of a hero, predicting the villain’s downfall.)

But I think Cersei has always believed the valonqar was Tyrion. Perhaps other people believe differently though?