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#Post#: 17205--------------------------------------------------
Re: The Curse of Ham, or Hamitic Myth
By: guest98 Date: December 24, 2022, 12:38 pm
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Since jews are jewish and "whites" are, for the most part
judeo-christians, then jews and "whites" can be considered as
spiritual cousins.
#Post#: 17707--------------------------------------------------
Re: Right-left (Judeo-)Christian divergence
By: antihellenistic Date: January 29, 2023, 2:35 am
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Debate with Judaic-Christian apologist
I'm as Diktatur Abdul, the opponents is square enix*nix#3483
Part 1
[img width=960
height=1280]
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Part 2
[img width=960
height=1280]
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Part 3
[img width=960
height=1280]
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square enix's Discord profile
[img width=960
height=1280]
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Conclusion, he cannot answer the reason on how people in the
past for hundreds of years using Curse of Ham verses as
justification on racial-discriminative attitude to the
"dark-skinned" people
#Post#: 18321--------------------------------------------------
Re: The Curse of Ham, or Hamitic Myth
By: antihellenistic Date: March 8, 2023, 9:33 pm
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Historically, pre-Islamic Western ideas corrupting Islamic
people
See the sentences which given bold by red, black, and blue color
if don't have time to read
[quote]The favored treatment of mamluks is especially important
because of the direction that the institution of slavery took in
Islamic countries beginning roughly in the eight century. The
legitimist impulse all but collapsed.43 Muslim patriarchs were,
therefore, inhibited by few legal restrictions or social taboos
in their paternalistic management of slaves, a development that
resulted in hundreds of thousands of people, made captives by
the wars of conquest, passing completely through the institution
in about three generations to become fully integrated into
Islamic society. Thus, Muslim slavery had few parallels in the
degree of its paternalism. The "scandalous paradox" was
everywhere in evidence as sons of slave mothers became sultans
who governed through slave administrators, whose courts were
protected by elite guards, entertained by highly trained
musicians and dancers, all of whom were slaves. Though their
servile status was more and enjoyed a splendid life style.44
Under the Fatimid caliphate of the tenth and eleventh centuries,
for example, mamluks of mostly Turkic or Slavic origin
administered Egypt and other countries of the Near East and
North Africa.
Black slaves, or 'abid, however, were less expensive and
consequently more expendable. Ten of thousands of black
Africans, for example, labored on land reclamation projects in
Iraq. Blacks were also used in the copper and salt mines of the
Sahara. Wherever the work was demanding and the conditions
harsh, black slaves were likely to be found.45 Furthermore, when
slaves were emancipated, the old line of racial stratification
that divided the servile population into mamluks and 'abid
continued to affect their status as freedmen. Because of the
almost unparalleled paternalism of Muslim slavery, patriarchs
showed a marked tendency to assimilate fresh captives to Islamic
culture, convert them, and later emancipate them.46 Although
creating demand for freshly captured pagans, this process also
produced a continuous growth of the freedman population. But
blacks fared more poorly than whites as freedmen just as they
had as slaves. Even the term 'abid still clung to them in
freedom, linking them to the lowest stratum of the servile
population. Behind this linguistic tie lay the reality that they
had moved from the lowest stratum of the servile population to a
corresponding position in free society. And 'abid no longer
denoted their legal status; instead it identified their race. By
the ninth century, therefore, the process of enslaving,
assimilating, converting, and freeing Negroes had, in a series
of Muslim cities from Andalusia to Persia, created a class of
blacks who, though legally free, still worked as butchers, bath
attendants, and the like, who still toiled in lowly occupations
similar to those they had pursued as slaves.47 Emancipation did
not dramatically change what one saw blacks doing ; in popular
usage they were still 'abid, "slaves."
Despite the general polarization of Muslim society into
low-status blacks and high-status whites, no clearly defined
color bar emerged. Muslim countries have, therefore, produced
some notable examples of the overlapping of racial status
groups. Tenth-century Egypt, for instance, had a de facto black
ruler. In the seventeenth and eighteenth centuries, an elite
guard of blacks held the balance of power in Morocco; two
centuries later it was ruled by Sultan Mulay Hassan, whose
mother was black.48 One of the most spectacular examples of
black upward nobility is that of Kizlar Agasi Beshir
(1650-1746), an Abyssinian eunuch purchased for thirty piasters,
the price of a first-rate donkey, but who prospered
unbelieveably during his long tenure as Ottoman secretary of the
treasury. By the time of his death, he had amassed a vast
fortune and had founded the Mosque of Aga in Istanbul as well as
a number of schools and a public library.49
Muslim racial attitudes reflect the ambivalence of the system of
color stratification in Islamic society, with its inconsistency,
at times its seeming lack of color prejudice. Significantly in
this respect, a body of Muslim literature emerged that treated
blacks sympathetically or defended them against their
detractors.50 Nevertheless, Muslims lived in a racially
stratified society. If they, unlike people in later
English-speaking stratified societies, had no clearly defined
color bar, if they were correspondingly less disturbed by the
occasional appearance of a high-status black, such violations of
the prevailing pigmentocracy, or light-skinned dominance, did
not happen often enough to discredit the assumption most people
made about skin color and status : light meant superiority, dark
meant debasement.51
Muslim attitudes toward blacks were mixed, but amid their
ambivalence one can detect here and there most of those notions
making up that cluster of ideas we recognize as modern Western
racial prejudice. As Negroes came to occupy the bottom strata of
both free and servile society and as the term 'abid came in
popular usage to identify a race rather than a legal class,
Muslims came to attach to blacks those ideas that Old World
peoples had traditionally attached to slaves regardless of their
origin. Negroes were thus stereotyped as lazy, lecherous, and
prone to lie and steal. And, when humans are treated as
domesticated animals, they are sometimes regarded as animallike.
Thus, as the ancients occasionally denied the humanity of
slaves, so could Ibn Khaldun, a historian of western Islam,
write that "the only people who accept slavery are the Negroes,
owing to their low degree of humanity and their proximity to the
animal stage."52 But not very intelligent animals, a Persian
writer thought : "Many have seen that the ape is more capable of
being trained than the Negro, and more intelligent." A
thirteenth-century Moroccan asserted that the blacks had another
quality that seemed to make them especially suited to the
debased status that his society generally accorded to them. They
were "the most stinking of mankind in the armpits and sweat."53
And, according to a popular work on slave buying, blacks were
"fickle and careless. Dancing and beating time are engrained in
their nature. They say : were the negro to fall from heaven to
the earth he would beat time falling."54 Thus the most important
ideas justifying white dominance had been current in the
racially stratified lands of the Medditeranean for several
centuries before the northwest Europeans bought their first
Negro slaves.
Though Muslims held many disconnected ideas and value judgments
that lent stability to a previously evolved pattern of
pigmentocracy, the closest they had to a theory of race
relations remained the ancient Hamitic myth. During the first
century of Islam, the "sons of Ham" had begun their migration to
Bilad al-Sudan, the land of the blacks; but within their ranks
were still a number of light-skinned peoples. Thus, the myth
justified slavery more than white superiority, as it had done
since early in the first millenium B.C.
...[/quote]
Source :
Evans, W. M. (1980). From the Land of Canaan to the Land of
Guinea: The Strange Odyssey of the “Sons of Ham.” The American
Historical Review, 85(1), 15–43.
HTML https://doi.org/10.2307/1853423<br
/>(page 30 until 32)
History of the Behavior of Islamic Society in the Caliphate
In the history of the Caliphate we must accept the fact that
Muslim society at that time also had racial discrimination
against black people. Before feeling disappointed and hating the
khilafah because of the depravity of its people's behavior, we
need to know what is the cause of this societal attitude.
According to research from professors of historians from the
West, the attitude of racial discrimination committed by Muslims
during the era of the caliphate government was due to the fact
that there were still people who followed teachings that existed
before Islam came, namely the teachings of the Myth of Ham. This
teaching was followed by Jews and Christians and made Arab,
Middle Eastern, Persian and "North African" people behave racist
towards "black" people. In Islamic teachings all human beings
are brothers and there is no command to discriminate between
people just because they have "dark skin".
Islamic scientists such as Ibn Khaldun were also influenced by
this understanding of racism, which does not come from Islamic
teachings. Even though there was an attitude of racism from the
Islamic community in the caliphate government, their attitude
did not become an official rule of society, it was proven that
there were still "black" people who became high-ranking
officials. It was even recorded that the financial secretariat
of the Ottoman Turkish Caliphate was occupied by "black" people.
". Even though most of them still work in menial jobs or
low-paid jobs, they can still be free from slavery and can
become high-class workers. In contrast to Christians and Jews,
especially those from Europe who enslaved them and did not give
them freedom until the 20th century (Around the 1960s).
Conclusion :
The history of racism in the Khilafah Daulah is not due to the
enforcement of Islamic law. But because of the ancient
understanding of the Curse of Ham from Judaism and Christianity
which is still followed by some people in the caliphate society.
Of course, people with dark skin mostly hate teachings that
teach racism. Why follow teachings that demean us just because
we are dark skinned.
1. Whitford, D.M. (2009). The Curse of Ham in the Early Modern
Era: The Bible and the Justifications for Slavery (1st ed.).
Routledge.
HTML https://doi.org/10.4324/9781315240367
2. John B. Boles, STEPHEN R. HAYNES. Noah's Curse: The Biblical
Justification of American Slavery. (Religion in America Series.)
New York: Oxford University Press. 2002. Pp. xiv, 322. $29.95,
The American Historical Review, Volume 108, Issue 4, October
2003, Pages 1150–1151,
3. Braude, B. (1997). The Sons of Noah and the Construction of
Ethnic and Geographical Identities in the Medieval and Early
Modern Periods. The William and Mary Quarterly, 54(1), 103–142.
HTML https://doi.org/10.2307/2953314
4. Goldenberg, D.M. 2009. The Curse of Ham: Race and Slavery in
Early Judaism, Christianity, and Islam. Princeton University
Press.
HTML https://books.google.co.id/books?id=1MS9AiZ74MoC&pg=PA168&redir_esc=y#v=onepage&q&f=false
5. Fredrickson, George M. 2002. Racism: A Short History. New
Jersey: Princeton University Press. Hlm. 43, 44, 45.
HTML https://archive.org/details/racismshorthisto0000fred/page/46/mode/2up
6. Rice, Gene. 2023. The Alleged Curse on Ham,
HTML https://bibleresources.americanbible.org/resource/the-alleged-curse-on-ham,<br
/>diakses pada 20 Februari 2023 pukul 20.41
7. Kell, Garrett. 2021. Damn the Curse of Ham: How Genesis 9 Got
Twisted into Racist Propaganda,
HTML https://www.thegospelcoalition.org/article/damn-curse-ham/,<br
/>diakses pada 20 Februari 2023 pukul 20.35
8. New World Encyclopedia. Curse of Ham. 2023. ,
HTML https://www.newworldencyclopedia.org/entry/Curse_of_Ham,
diakses
pada 20 Februari 2023 pukul 20.25
9. Wikipedia contributors. (2023, February 17). Curse of Ham. In
Wikipedia, The Free Encyclopedia. Retrieved 13:23, February 20,
2023, from
HTML https://en.wikipedia.org/w/index.php?title=Curse_of_Ham&oldid=1139872962
#Post#: 20796--------------------------------------------------
Re: Leftist vs rightist moral circles
By: antihellenistic Date: July 5, 2023, 7:06 pm
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Talmudism
[quote]The Hamitic hypothesis states that everything of value
ever found in Africa was brought there by the Hamites, allegedly
a branch of the Caucasian race. This hypothesis was preceded by
an earlier theory, in the 16th century, that the Hamites were
black savages, 'natural slaves' - and Negroes.[/quote]
HTML https://www.africabib.org/rec.php?RID=183210212#:~:text=The%20Hamitic%20hypothesis%20states%20that,natural%20slaves'%20%2D%20and%20Negroes.
[quote]In "Jews Had a Negligible Role in the Slave Trade"
(letter, 14 February), Harold Brackman refuted the claim by
Louis Farrakhan, head of the Nation of Islam, that Ph.D. the
dissertation proves that the compilers of the Talmud "'created'
racism by concocting the so-called 'myth of Ham.' " According to
Mr. Brackman, "None of my conclusions are compatible with this
heinous slander."
...
It cannot be denied that the Babylonian Talmud was the first
source to read Negrophobic content into the episode emphasizing
Canaan's brotherly relationship with Kush. . . The Global Talmud
of the episode adds a dark stigma to the fate of slavery[/quote]
HTML https://www.nytimes.com/1994/02/28/opinion/l-does-talmud-contain-roots-of-racism-325449.html
#Post#: 25598--------------------------------------------------
Re: Leftist vs rightist moral circles
By: antihellenistic Date: March 23, 2024, 12:18 am
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Western pro-Life Morality vs [color=blue]Black People's Idealist
Militarism[/color]
[quote]Drapetomaniacs
Get Free or Die Trying
Before preachers, life coaches, and self-help gurus proclaimed
they could cure crack smoking, depression, and infidelity with
vision boards, self affirmations, and prayer cloths, Dr. Samuel
Adolphus Cartwright mesmerized America with a pseudo-scientific
breakthrough that would remain unmatched until the invention of
the Shake Weight. Although he was previously best known for his
staunch opposition to the wild idea that microscopic ghosts
called “germs” caused disease,1 in 1851, Cartwright would become
most renowned for presenting a paper before the Medical
Association of Louisiana proposing an explosive new mental
illness called “drapetomania,” or “the disease causing slaves to
run away.” In it, he wrote:
The cause in the most of cases, that induces the negro to run
away from service, is as much a disease of the mind as any other
species of mental alienation, and much more curable, as a
general rule. With the advantages of proper medical advice,
strictly followed, this troublesome practice that many negroes
have of running away, can be almost entirely prevented, although
the slaves be located on the borders of a free state, within a
stone’s throw of the abolitionists.2
Cartwright’s racist pseudo-psychology illustrates another
delusion of whiteness: namely, the continued justification of
oppression—statesanctioned ****, murder, and unending torture—by
portraying Black people’s insatiable inclination toward freedom
as a sickness or a criminal impulse. For everyone else, the
irrepressible compulsion for liberty is viewed as a symptom of a
craven, barbaric psychopathy. This nation’s history is
pockmarked with examples of the idea that freedom is for white
people.
Although most Enlightenment-era thinkers agreed that freedom is
the natural state of man, they somehow carved out an exception
for their belligerent negroes because, in their white minds,
property rights were as important as individual freedom. The
race-based forced labor system that built America into an
economic power could only exist through violence and the threat
of violence. In places like South Carolina, where the captives
outnumbered the free, this state-sanctioned institution of
racial dehumanization required constant enforcement. But every
speck of evidence reveals that resistance—both conscious and
subconscious—was interwoven into the fabric of life as an
enslaved person. Through acts large and small, organized and
individual, the search for liberty was a way of life for
Africans in America. It wasn’t drapetomania, but a persistent
and unyielding belief in their personhood that drove the
enslaved Africans to seek out freedom.
Under Cartwright’s asinine hypothesis, this imaginary illness
manifested itself in many ways. Some sufferers ran away to
freedom, while others were mad enough to physically resist
oppression. The most unhinged drapetomaniacs did the
unthinkable—they tried to eliminate the source of their
oppression. But according to this medical diagnosis, the
contagion’s victims shared a common goal: to get free or die
trying
It was sometimes impossible to tell when an enslaved person was
struck with freedom fever. While the most popular stories of
resistance involve coordinated violent events, the most common
form of resistance took place in small ways on a daily basis.
All across America, Africans coerced into bondage used
understated and not-so-subtle methods to counteract the
brutality of slavery. Some undermined their evil overlords’
financial goals by reducing productivity, sabotaging their work
equipment, and planning labor strikes. Others played sick or
worked in a slow, deliberate manner. When a generally dependable
servant stopped taking pride in their work, drapetomania was a
potential cause.
Of course, enslavers searched for cures for this malady. The
city of Charleston, South Carolina, developed an entire
“corrections” industry dedicated to punishing and reforming
rebellious human property.3 Slaveowners could send insolent
slaves to the “Sugar House,” an old sugar factory where city
workers were paid to whip and reeducate the troublemakers and
malingerers.4 The first execution in the Massachusetts Colony
took place in 1681 when Maria, a “negro servant to Joshua Lambe
of Roxbury,” set her master’s house on fire, as well as a
neighbor’s. According to the Massachusetts Bay Colony’s court
records, Maria “wittingly, willingly and feloniously set on fire
the dwelling house of Thomas Swann . . . and presently went and
crept into a hole at a back doore of thy Masters Lambs house and
set it on fier also.”5 Maybe Maria was a cold-blooded murderer.
Perhaps the desire to be a full, independent human being had
driven her into a state of pyromania. In any case, there was
only one antidote for Maria’s delirium. The compassionate people
of Massachusetts had to burn her alive at the stake. They had no
choice.
In a capitalist racket based on the theft of labor, intellect,
and Black bodies, it may seem logical that Africans would resort
to stealing things from the people who stole them, as well. But
according to the rules of drapetomania, these people had a
medical disorder that turned them into thieves. “One day, a
group of us were working in the field,” Cecelia Simmons Green
recalls of her time on the Grimball Plantation on James Island,
South Carolina. “We heard Mr. Hinson talking to another white
man; he was telling him: ‘You think them **** stupid but they
have plenty of sense. I think some of them been going in my
fields at night stealing my vegetables and selling them in the
market.’ We would hold our heads down and laugh because we knew
who was teafing the vegetables.”6 Apparently, in South Carolina,
the person who sows, waters, weeds, and harvests a plant can
somehow “steal” it from the people who did absolutely nothing to
create it.
Since enslaved people were governed by property laws, running
away to freedom was legally considered an act of theft, despite
the ironic fact that the whole slavemaking industry was based on
abduction. Sometimes these drapetomaniac slaves absconded to
British-controlled Canada, free states, or wherever the
Underground Railroad led them. But these weren’t the only places
to run. Some of the most popular escape destinations in America
for the enslaved were just anywhere away from white people.
Sallie Smith, a woman enslaved on a Louisiana plantation, says
she “stayed in the woods” half of the time of her enslavement,
depending on the kindness of the other enslaved people in the
area.7 Assuming her brother knew her whereabouts, Sallie’s
former captor tortured her brother until he, too, bolted from
the plantation and joined her in the woods. Unfortunately, there
were no peer reviewed studies to investigate whether these
recurring bouts of drapetomania were genetic.
The South was surprisingly also a viable option for some slaves
who were infected with this ailment. There, entire communities
were built that are still being discovered today, including Bas
du Fleuve, a vast area between the mouth of the Mississippi and
New Orleans that was controlled by runaways for most of the
1770s. During the colonial period, the all-Black town of Fort
Mose in the Spanish-held Florida territory was a popular
destination for those who wanted a permanent vacation from
slavery. Spain had abolished slavery in the territory, and after
the War of 1812, a fully armed British “Negro Fort” in Florida
became the center of the Black resistance against the
institution of slavery, forming its own army. The British Corps
of Colonial Marines was made up of free Blacks and fugitive
slaves who fought alongside Native Americans to protect the kind
runaways who quarantined themselves to protect others from their
contagious virus.
Perhaps the most remarkable of these oases of freedom was the
Great Dismal Swamp, a million-acre area that covered
southeastern Virginia and northeastern North Carolina.
Historians still don’t quite know how many escaped Africans
built communities and lived free in the Great Dismal Swamp, but
new research suggests that thousands may have lived
there.8[/quote]
Continuing
[quote]In May 1803, a shipload of seventy-five captive Igbo
people were purchased for $100 each to grow rice on forced labor
plantations on St. Simons Island, Georgia. Apparently, the ship
was infested with Cartwright’s disease, because the shackled
passengers screamed all the way to America. When the captain
would send members of the crew down into the belly of the ship
to quiet them, the crew members were terrified to realize that
the captives weren’t just screaming; they were saying one chant,
over and over, in unison: “Orimiri Omambala bu anyi bia. Orimiri
Omambala ka anyi ga ejina.”14 When the ship got close to the
shore, the chants grew louder. “Orimiri Omambala bu anyi bia.
Orimiri Omambala ka anyi ga ejina,” they prayed in unison. Then,
somehow, they broke the chains, and threw the entire crew
overboard. Led by a captured chieftain, the Africans then walked
calmly into the sea, chanting, “Orimiri Omambala bu anyi bia.
Orimiri Omambala ka anyi ga ejina,” drowning themselves rather
than be slaves.
Some say the number was seventy-five; other sources put the
number at thirteen. One contemporaneous account described it as
a terrible loss of the plantation owner’s investment. Others
describe the Igbo rebellion as a mass suicide. Whatever the
case, witnesses watched while shackled slaves calmly walked into
Dunbar Creek on St. Simons Island in Glynn County, Georgia, and
drowned themselves, chanting, “The Water Spirit brought us here.
The Water Spirit will take us home.” They were free.[/quote]
Source :
Black AF History: The Un-Whitewashed Story of America page 96 -
99
#Post#: 25620--------------------------------------------------
Re: Leftist vs rightist moral circles
By: antihellenistic Date: March 24, 2024, 2:18 am
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Root of Western Rightism
[quote]In the beginning, Christianity was one of the main
excuses used to justify the human trafficking industry that
enslaved indigenous and Black people in the New World. Even
though the Jamestown colony was originally founded as a
get-rich-quick scheme, these capitalist dreams were hidden under
the guise of “propagating of Christian religion to suche people
as yet live in darkenesse and . . . to bring the infidels and
salvages living in those parts to humane civilitie and to a
setled and quiet govermente,”4 according to the 1606 Virginia
Charter. In theory, the English colonizers were supposed to
introduce civilization to North America’s indigenous natives by
teaching them about the European version of an omnipotent deity.
In practice, they mostly just stole land, resources, and, of
course, labor.
Massachusetts’s 1641 law expressly forbade slavery “unless it be
lawfull captives taken in just warres, and such strangers as
willingly selle themselves or are sold to us.”5 This statute was
derived from the Levitical law, the portion of the Torah that
informed the Jewish priesthood, which would become the book of
Leviticus in the Christian Bible:
“Because the Israelites are my servants, whom I brought out of
Egypt, they must not be sold as slaves. Do not rule over them
ruthlessly, but fear your God.“Your male and female slaves are
to come from the nations around you; from them you may buy
slaves. You may also buy some of the temporary residents living
among you and members of their clans born in your country, and
they will become your property. You can bequeath them to your
children as inherited property and can make them slaves for
life, but you must not rule over your fellow Israelites
ruthlessly.” 6
Because the American Pilgrims considered themselves to be
builders of the “New Jerusalem,” in this case, “fellow
Israelites” meant white people. No self-respecting Christian
would enslave a fellow follower of Christ, so it made sense that
Africans would have to be excluded from the colonizers’
What-Would-White-Jesus-Do mandate. Therefore, rather quickly,
early Americans had to give up their initial cover story of
trying to spread the gospel, and became reluctant to introduce
their enslaved property to Christianity, lest their double
standards be exposed.
When Lorinda Goodwin and her family converted to her master’s
faith on a Georgia plantation, she quickly realized the unspoken
limitations of Catholic practices for the enslaved.[/quote]
Source :
Black AF History: The Un-Whitewashed Story of America page 122
#Post#: 25901--------------------------------------------------
Re: Leftist vs rightist moral circles
By: antihellenistic Date: April 12, 2024, 7:55 am
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HTML https://64.media.tumblr.com/6bc196f3ad73e4a6113d19772386ee20/ad76f24ff296112e-71/s1280x1920/1ca511fdda73de96252ab759d72c57e109a92119.jpg
#Post#: 25906--------------------------------------------------
Re: The Curse of Ham, or Hamitic Myth
By: 90sRetroFan Date: April 12, 2024, 5:18 pm
---------------------------------------------------------
No, the reason why colonial-era "whites" deserve unique blame
for slavery is simple: they did not enslave other "whites" but
nevertheless enslaved "non-whites"*, thus are using an
ingroup/outgroup double-standard. In contrast, ancient societies
(including Romans) enslaved both their own ethnicity and others,
thus at least are not using an ingroup/outgroup double-standard.
(* "Whites" would not even enslave their "white" war enemies,
but would enslave "non-whites" who had never started a war
against them. Think about that. Ancient societies would find
this incomprehensible.)
#Post#: 26117--------------------------------------------------
Re: American Slave Insurrections
By: antihellenistic Date: April 25, 2024, 10:06 am
---------------------------------------------------------
It's Western Democratic Legal Law which Preserving American
Slavery, but with Different Methods
[quote]Now, instead of calling it slavery or involuntary
servitude, they could call it “mass incarceration.” Instead of
private individuals forcing people of color to work for profit,
they could force Black people to work for the profit of private
individuals. To understand how this works, you gotta go back to
a period that the great historian Richard Martin Lloyd Walters
calls “Once upon a time, not long ago; when people wore pajamas
and lived life slow.”
In colonial America, if you were convicted of a crime, you were
fined, whipped, banished from the community, or—in the
worst-case scenario—you were sent to the gallows for capital
punishment. You know what a gallows is, right? I don’t know how
much news you get in there, but a few historical reenactors
recently built one in front of the U.S. Capitol building just
before they stormed in. The good people in Charleston, South
Carolina, came up with a better solution. They monetized
slave-whipping. The city offered a menu and a price list to send
belligerent or misbehaving Africans to the “sugar house”—a
municipal building staffed with people who were authorized to
inflict violence on enslaved Black people for a small fee. But
trust me, cuzzo, these professional torturers didn’t use boxing
gloves.1 When Southern cities like Savannah adopted this
profitable system, they came up with an official-sounding name:
the Department of Corrections.
In 1787, the Philadelphia Society for Alleviating the Miseries
of Public Prisons met in Benjamin Franklin’s home and came up
with the plan for the first modern prison system. Instead of
punishing criminals, they encouraged the prisoners to ask for
forgiveness or “penitence,” so they called it a penitentiary.
The prisoners were kept in solitary confinement, and when they
weren’t subject to this inhumane treatment, they worked, prayed,
and reflected on their behavior without contact or communication
with other prisoners. Even when they were together, they were
forced to wear masks so they couldn’t see each other. The prison
system that was built in Auburn, New York, on the other hand,
used corporal punishment, hard work, and silence to rehabilitate
prisoners. Inmates were allowed to congregate, but they weren’t
allowed to talk.
By the 1840s every prison system in America used either the
Pennsylvania system or the Auburn system, but regardless of what
method they chose to deploy, they all had one thing in common:
free labor. Curiously, most of those prisoners were poor white
men and white immigrants. In the days before the Civil War,
foreign-born immigrants made up 3 percent of the South’s
population but up to one-third of the prison system in Southern
states.*2 Luckily, the Thirteenth Amendment solved this rampant
white-on-white crime committed by “urban youth” by creating a
new loophole. They called them “Black Codes.”
After slaves were freed, every Southern state passed “vagrancy”
laws that made it a crime to be unemployed. States like Georgia,
Alabama, and Mississippi also made it illegal to learn a skill
or trade without the permission of a white man. Louisiana’s
Black Code of 1865 required every Black person “to be in the
regular service of some white person, or former owner, who shall
be held responsible for the conduct of said negro.”3 Texas
declared, “It shall be the duty of all Sheriffs, Justices of the
Peace, and other civil officers of the several counties of the
State, to report to the Judge of the County Court of their
respective counties, at any time, all indigent or vagrant
minors, within their respective counties or precincts, and,
also, all minors whose parent or parents have not the means, or
who refuse to support said minor.”4 When Black citizens
inevitably broke these laws, they were sold to plantations and
factory owners to work for free. Remember, slavery was abolished
“except as a punishment for a crime,” so, technically, this
“convict lease system” didn’t violate the Thirteenth
Amendment.[/quote]
Source :
Black AF History: The Un-Whitewashed Story of America page 296 -
297
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