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I can go along with some of that, but you do understand that "the man" is only oppressing the Negro for his own benefit, and he steps all over other whites (the 99%) to get to the top, too...right?
That's fair to say. It's definitely spilt over into the whites as well. Poor is poor, and it sucks no matter who it applies to.
It set the tone for the present America that we all know today.
And just how does that make the U.S. "unique" in the annals of world history? Only 1.6% of the African slaves taken in Africa ever found themselves in what is today the U.S. The other 98.4% were sent elsewhere. Then there is the matter of how Europeans were carted off and sold into slavery in the Levant, Turkey and Africa. Historically, almost every people has been at some point either master or slave; often both.
Quote:
"We have also markets, at which I have been frequently with my mother. These are sometimes visited by stout mahogany-coloured men from the south west of us: we call them Oye-Eboe, which term signifies red men living at a distance. They generally bring us fire-arms, gunpowder, hats, beads, and dried fish... These articles they barter with us for odoriferous woods and earth, and our salt of wood ashes. They [the Oye-Eboe] always carry slaves through our land; but the strictest account is exacted of their manner of procuring them before they are suffered to pass. Sometimes indeed we sold slaves to them.... Such a mode of obtaining slaves in Africa is common; and I believe more are procured this way, and by kidnapping, than any other... Accordingly he falls on his neighbours, and a desperate battle ensues. If he prevails and takes prisoners, he gratifies his avarice by selling them.... I have already acquainted the reader with the time and place of my birth. My father, besides many slaves, had a numerous family, of which seven lived to grow up, including myself and a sister, who was the only daughter.... it was my fate ... to be carried off [by Africans], when none of the grown people were nigh. One day, when all our people were gone out to their works as usual, and only I and my dear sister were left to mind the house, two men and a woman got over our walls, and in a moment seized us both, and, without giving us time to cry out, or make resistance, they stopped our mouths, and ran off with us into the nearest wood.... At length, after many days travelling, during which I had often changed [African] masters, I got into the hands of a [an African] chieftain... Although I was a great many days journey from my father’s house, yet these people spoke exactly the same language with us. This first master of mine, as I may call him, was a smith, and my principal employment was working his bellows.... I expected an instant flogging.... I found some black people about me, who I believed were some of those who brought me on board, and had been receiving their pay; they talked to me in order to cheer me, but all in vain. I asked them if we were not to be eaten by those white men with horrible looks, red faces, and loose hair. They told me I was not... Soon after this the blacks who brought me on board went off, and left me abandoned to despair."
The Interesting Narrative of the Life of Olaudah Equiano, Or Gustavus Vassa, The African Written By Himself (1789)
And just how does that make the U.S. "unique" in the annals of world history? Only 1.6% of the African slaves taken in Africa ever found themselves in what is today the U.S. The other 98.4% were sent elsewhere. Then there is the matter of how Europeans were carted off and sold into slavery in the Levant, Turkey and Africa. Historically, almost every people has been at some point either master or slave; often both.
I think people either forget or conveniently disregard those facts you posted. It makes me think they are doing it for political advantage, and no other reason.
The following passages are from Dr. Raphael's book Jews and Judaism in the United States: A Documentary History (New York: Behrman House, Inc., Pub, 1983), pp. 14, 23-25.
"Jews also took an active part in the Dutch colonial slave trade; indeed, the bylaws of the Recife and Mauricia congregations (1648) included an imposta (Jewish tax) of five soldos for each Negro slave a Brazilian Jew purchased from the West Indies Company. Slave auctions were postponed if they fell on a Jewish holiday. In Curacao in the seventeenth century, as well as in the British colonies of Barbados and Jamaica in the eighteenth century, Jewish merchants played a major role in the slave trade. In fact, in all the American colonies, whether French (Martinique), British, or Dutch, Jewish merchants frequently dominated.
"This was no less true on the North American mainland, where during the eighteenth century Jews participated in the 'triangular trade' that brought slaves from Africa to the West Indies and there exchanged them for molasses, which in turn was taken to New England and converted into rum for sale in Africa. Isaac Da Costa of Charleston in the 1750's, David Franks of Philadelphia in the 1760's, and Aaron Lopez of Newport in the late 1760's and early 1770's dominated Jewish slave trading on the American continent."
Dr. Raphael discusses the central role of the Jews in the New World commerce and the African slave trade (pp. 23-25):
SEVENTEENTH AND EIGHTEENTH CENTURIES JEWISH INTER-ISLAND TRADE: CURACAO, 1656
During the sixteenth century, exiled from their Spanish homeland and hard-pressed to escape the clutches of the Inquisition, Spanish and Portuguese Jews fled to the Netherlands; the Dutch enthusiastically welcomed these talented, skilled husinessmen.
While thriving in Amsterdam - where they became the hub of a unique urban Jewish universe and attained status that anticipated Jewish emancipation in the West by over a century - they began in the 1500's and 1600's to establish themselves in the Dutch and English colonies in the New World. These included Curacao, Surinam, Recife, and New Amsterdam (Dutch) as well as Barbados, Jamaica, Newport, and Savannah (English).
In these European outposts the Jews, with their years of mercantile experience and networks of friends and family providing market reports of great use, played a significant role in the merchant capitalism, commercial revolution, and territorial expansion that developed the New World and established the colonial economies. The Jewish-Caribbean nexus provided Jews with the opportunity to claim a disproportionate influence in seventeenth and eighteenth century New World commerce, and enabled West Indian Jewry-far outnumbering its coreligionists further north-to enjoy a centrality which North American Jewry would not achieve for a long time to come.
Groups of Jews began to arrive in Surinam in the middle of the seven-teenth century, after the Portuguese regained control of northern Brazil. By 1694, twenty-seven years after the British had surrendered Surinam to the Dutch, there were about 100 Jewish families and fifty single Jews there, or about 570 persons. They possessed more than forty estates and 9,000 slaves, contributed 25,905 pounds of sugar as a gift for the building of a hospital, and carried on an active trade with Newport and other colonial ports. By 1730, Jews owned 115 plantations and were a large part of a sugar export business which sent out 21,680,000 pounds of sugar to European and New World markets in 1730 alone.
Slave trading was a major feature of Jewish economic life in Surinam which as a major stopping-off point in the triangular trade. Both North American and Caribbean Jews played a key role in this commerce: records of a slave sale in 1707 reveal that the ten largest Jewish purchasers (10,400 guilders) spent more than 25 percent of the total funds (38,605 guilders) exchanged.
Jewish economic life in the Dutch West Indies, as in the North American colonies, consisted primarily of mercantile communities, with large inequities in the distribution of wealth. Most Jews were shopkeepers, middlemen, or petty merchants who received encouragement and support from Dutch authorities. In Curacao, for example, Jewish communal life began after the Portuguese victory in 1654.
In 1656, the community founded a congregation, and in the early 1670's brought its first rabbi to the island. Curacao, with its large natural harbor, was the steppng-stone to the other Caribbean islands and thus ideally suited geographically for commerce.
The Jews were the recipients of favorable charters containing generous economic privileges granted by the Dutch West Indies Company in Amsterdam. The economic life of the Jewish community of Curacao revolved around ownership of sugar plantations and marketing of sugar, the importing of manufactured goods, and a heavy involvement in the slave trade, within a decade of their arrival, Jews owned 80 percent of the Curacao plantations. The strength of the Jewish trade lay in connections in Western Europe as well as ownership of the ships used in commerce. While Jews carried on an active trade with French and English colonies in the Caribbean, their principal market was the Spanish Main (today Venezuela and Colombia).
Extant tax lists give us a glimpse of their dominance. Of the eighteen wealthiest Jews in the 1702 and 1707 tax lists, nine either owned a ship or had at least a share in a vessel. By 1721 a letter to the Amsterdam Jewish community claimed that "nearly all the navigation...was in the hands of the Jews."' Yet another indication of the economic success of Curacao's Jews is the fact that in 1707 the island's 377 residents were assessed by the Governor and his Council a total of 4,002 pesos; 104 Jews, or 27.6 percent of the taxpayers, contributed 1,380 pesos, or 34.5 percent of the entire amount assessed.
In the British West Indies, two 1680 tax lists survive, both from Barbados; they, too, provide useful information about Jewish economic life. In Bridgetown itself, out of a total of 404 households, 54 households or 300 persons were Jewish, 240 of them living in "ye Towne of S. Michael ye Bridge Town." Contrary to most impressions, "many, indeed, most of them, were very poor." There were only a few planters, and most Jews were not naturalized or endenizened (and thus could not import goods or pursue debtors in court). But for merchants holding letters of endenization, opportunities were not lacking. Barbados sugar-and its by-products rum and molasses-were in great demand, and in addition to playing a role in its export, Jewish merchants were active in the import trade.
Forty-five Jewish households were taxed in Barbados in 1680, and more than half of them contributed only 11.7 percent of the total sum raised. While the richest five gave almost half the Jewish total, they were but 11.1 percent of the taxable population. The tax list of 1679-80 shows a similar picture; of fifty-one householders, nineteen (37.2 percent) gave less than one-tenth of the total, while the four richest merchants gave almost one-third of the total.
An interesting record of interisland trade involving a Jewish merchant and the islands of Barbados and Curacao comes from correspondence of 1656. It reminds us that sometimes the commercial trips were not well planned and that Jewish captains - who frequently acted as commercial agents as well - would decide where to sell their cargo, at what price, and what goods to bring back on the return trip.
(End of excerpt)
Tony Martin is African studies professor at Wellesley College and has taught at Wellesley College, Massachusetts since 1973. He was tenured in 1975 and has been a full professor of African Studies since 1979. Prior to coming to Wellesley he taught at the University of Michigan-Flint, the Cipriani Labour College (Trinidad) and St. Mary's College (Trinidad). He has been a visiting professor at the University of Minnesota, Brandeis University, Brown University and The Colorado College. He also spent a year as an honorary research fellow at the University of the West Indies, Trinidad.
Professor Martin has authored or compiled or edited eleven books, including Literary Garveyism: Garvey, Black Arts and the Harlem Renaissance, and the classic study of the Garvey Movement, Race First: the Ideological and Organizational Struggles of Marcus Garvey and the Universal Negro Improvement Association.. His most recent book is The Jewish Onslaught: Despatches from the Wellesley Battlefront. Martin qualified as a barrister-at-law at the Honourable Society of Gray's Inn (London) in 1965, did a B. Sc. honours degree in economics at the University of Hull (England) and the M.A. and Ph.D. in history at Michigan State University.
Martin's articles and reviews have appeared in the Journal of Negro History, American Historical Review, African Studies Review, Washington Post Book World, Journal of Caribbean History, Journal of American History, Black Books Bulletin, Science and Society, Jamaica Journal and many other places. His work is to be found in several anthologies and encyclopedias. He has received a number of academic and community awards.
Martin is well known as a lecturer in many countries. He has spoken to university and general audiences all over the United States, Canada, the Caribbean and England, and also in Africa, Australia, Bermuda and South America. In 1990 he delivered the annual DuBois/Padmore/Nkrumah lectures in Ghana.
Professor Martin is currently working on biographies of three Caribbean women - Amy Ashwood Garvey, Audrey Jeffers and Trinidad's Kathleen Davis ("Auntie Kay"). He is also nearing completion of a study of European Jewish immigration into Trinidad in the 1930s.
The Jewish Onslaught
Despatches From The Wellesley Battlefront
By Tony Martin
"...a polemic of the highest order... the best example of an African answering critics since David Walker's Appeal to the Colored Citizens of the World." - Molefi Asante, Journal Of Black Studies
"Professor Martin at long last deals with the Henry Gates/Cornel West attacks on Afrocentricity.... Martin provides a solid analysis of the historical use of Blacks by whites to discredit original Black thought deemed unacceptable by non-Blacks....
"I compare The Jewish Onslaught to the classic third chapter of DuBois' The Souls of Black Folk entitled 'Of Mr. Booker T. Washington and Others....' Martin has written a book that years from now will be considered a classic.... It is simply a must reading on a controversial subject that needs greater airing than some of the more timid political attempts of recent years." - Raymond Winbush, The Voice Of Black Studies
" Tony Martin has been forced to delve into the relationship between the Jews and Blacks and in the process, he has distilled a work that is informative, fascinating and one which will heighten the consciousness of Black people everywhere." - Carl Wint, The Sunday Gleaner
#1 Bestseller
(Your Black Books Guide)
Best Book Of The Year
(Black Literary Awards, 1994)
1993. vii+137pp. ISBN 0-912469-30-7.
Subject: Who owned the slaving ships?
Name Of Slave Ships And Their Owners:
The 'Abigail-Caracoa' - Aaron Lopez, Moses Levy, Jacob Crown
Isaac Levy and Nathan Simpson
The'Nassau' - Moses Levy
The 'Four Sisters' - Moses Levy
The 'Anne' & The 'Eliza' - Justus Bosch and John Abrams
The 'Prudent Betty' - Henry Cruger and Jacob Phoenix
The 'Hester' - Mordecai and David Gomez
The 'Elizabeth' - Mordecai and David Gomez
The 'Antigua' - Nathan Marston and Abram Lyell
The 'Betsy' - Wm. De Woolf
The 'Polly' - James De Woolf
The 'White Horse' - Jan de Sweevts
The 'Expedition' - John and Jacob Roosevelt
The 'Charlotte' - Moses and Sam Levy and Jacob Franks
I have an idea. If people of color really want to get back at Whitey for holding them back, here's what they should do. 1. Get an education. Take it seriously. 2. Only give birth to legitimate children. 3. Find real employment and be the best you can be at it. 4. Don't get involved in violent gangs. 5. Listen to uplifting music, not music that promotes violence or hatred. 6. Pull your pants up. 7. Find or create your own opportunities, instead of bitching about the lack thereof. 8. Use welfare to build yourself up so can get off it and support yourself. 9. Quit buying, selling and/or using illegal drugs. 10. Learn personal responsibility and quit making excuses.
This would so screw up Whitey's plan, they'd not know what to do! The AA community would become a prosperous role model for all Americans! It would be great!
I have an idea. If people of color really want to get back at Whitey for holding them back, here's what they should do. 1. Get an education. Take it seriously. 2. Only give birth to legitimate children. 3. Find real employment and be the best you can be at it. 4. Don't get involved in violent gangs. 5. Listen to uplifting music, not music that promotes violence or hatred. 6. Pull your pants up. 7. Find or create your own opportunities, instead of bitching about the lack thereof. 8. Use welfare to build yourself up so can get off it and support yourself. 9. Quit buying, selling and/or using illegal drugs. 10. Learn personal responsibility and quit making excuses.
This would so screw up Whitey's plan, they'd not know what to do! The AA community would become a prosperous role model for all Americans! It would be great!
#6 Reparations: will consist of a life time of free belts. Then they will be able to out run the fat cops... fuck ya...
The following passages are from Dr. Raphael's book Jews and Judaism in the United States: A Documentary History (New York: Behrman House, Inc., Pub, 1983), pp. 14, 23-25.
"Jews also took an active part in the Dutch colonial slave trade; indeed, the bylaws of the Recife and Mauricia congregations (1648) included an imposta (Jewish tax) of five soldos for each Negro slave a Brazilian Jew purchased from the West Indies Company. Slave auctions were postponed if they fell on a Jewish holiday. In Curacao in the seventeenth century, as well as in the British colonies of Barbados and Jamaica in the eighteenth century, Jewish merchants played a major role in the slave trade. In fact, in all the American colonies, whether French (Martinique), British, or Dutch, Jewish merchants frequently dominated.
"This was no less true on the North American mainland, where during the eighteenth century Jews participated in the 'triangular trade' that brought slaves from Africa to the West Indies and there exchanged them for molasses, which in turn was taken to New England and converted into rum for sale in Africa. Isaac Da Costa of Charleston in the 1750's, David Franks of Philadelphia in the 1760's, and Aaron Lopez of Newport in the late 1760's and early 1770's dominated Jewish slave trading on the American continent."
Dr. Raphael discusses the central role of the Jews in the New World commerce and the African slave trade (pp. 23-25):
SEVENTEENTH AND EIGHTEENTH CENTURIES JEWISH INTER-ISLAND TRADE: CURACAO, 1656
During the sixteenth century, exiled from their Spanish homeland and hard-pressed to escape the clutches of the Inquisition, Spanish and Portuguese Jews fled to the Netherlands; the Dutch enthusiastically welcomed these talented, skilled husinessmen.
While thriving in Amsterdam - where they became the hub of a unique urban Jewish universe and attained status that anticipated Jewish emancipation in the West by over a century - they began in the 1500's and 1600's to establish themselves in the Dutch and English colonies in the New World. These included Curacao, Surinam, Recife, and New Amsterdam (Dutch) as well as Barbados, Jamaica, Newport, and Savannah (English).
In these European outposts the Jews, with their years of mercantile experience and networks of friends and family providing market reports of great use, played a significant role in the merchant capitalism, commercial revolution, and territorial expansion that developed the New World and established the colonial economies. The Jewish-Caribbean nexus provided Jews with the opportunity to claim a disproportionate influence in seventeenth and eighteenth century New World commerce, and enabled West Indian Jewry-far outnumbering its coreligionists further north-to enjoy a centrality which North American Jewry would not achieve for a long time to come.
Groups of Jews began to arrive in Surinam in the middle of the seven-teenth century, after the Portuguese regained control of northern Brazil. By 1694, twenty-seven years after the British had surrendered Surinam to the Dutch, there were about 100 Jewish families and fifty single Jews there, or about 570 persons. They possessed more than forty estates and 9,000 slaves, contributed 25,905 pounds of sugar as a gift for the building of a hospital, and carried on an active trade with Newport and other colonial ports. By 1730, Jews owned 115 plantations and were a large part of a sugar export business which sent out 21,680,000 pounds of sugar to European and New World markets in 1730 alone.
Slave trading was a major feature of Jewish economic life in Surinam which as a major stopping-off point in the triangular trade. Both North American and Caribbean Jews played a key role in this commerce: records of a slave sale in 1707 reveal that the ten largest Jewish purchasers (10,400 guilders) spent more than 25 percent of the total funds (38,605 guilders) exchanged.
Jewish economic life in the Dutch West Indies, as in the North American colonies, consisted primarily of mercantile communities, with large inequities in the distribution of wealth. Most Jews were shopkeepers, middlemen, or petty merchants who received encouragement and support from Dutch authorities. In Curacao, for example, Jewish communal life began after the Portuguese victory in 1654.
In 1656, the community founded a congregation, and in the early 1670's brought its first rabbi to the island. Curacao, with its large natural harbor, was the steppng-stone to the other Caribbean islands and thus ideally suited geographically for commerce.
The Jews were the recipients of favorable charters containing generous economic privileges granted by the Dutch West Indies Company in Amsterdam. The economic life of the Jewish community of Curacao revolved around ownership of sugar plantations and marketing of sugar, the importing of manufactured goods, and a heavy involvement in the slave trade, within a decade of their arrival, Jews owned 80 percent of the Curacao plantations. The strength of the Jewish trade lay in connections in Western Europe as well as ownership of the ships used in commerce. While Jews carried on an active trade with French and English colonies in the Caribbean, their principal market was the Spanish Main (today Venezuela and Colombia).
Extant tax lists give us a glimpse of their dominance. Of the eighteen wealthiest Jews in the 1702 and 1707 tax lists, nine either owned a ship or had at least a share in a vessel. By 1721 a letter to the Amsterdam Jewish community claimed that "nearly all the navigation...was in the hands of the Jews."' Yet another indication of the economic success of Curacao's Jews is the fact that in 1707 the island's 377 residents were assessed by the Governor and his Council a total of 4,002 pesos; 104 Jews, or 27.6 percent of the taxpayers, contributed 1,380 pesos, or 34.5 percent of the entire amount assessed.
In the British West Indies, two 1680 tax lists survive, both from Barbados; they, too, provide useful information about Jewish economic life. In Bridgetown itself, out of a total of 404 households, 54 households or 300 persons were Jewish, 240 of them living in "ye Towne of S. Michael ye Bridge Town." Contrary to most impressions, "many, indeed, most of them, were very poor." There were only a few planters, and most Jews were not naturalized or endenizened (and thus could not import goods or pursue debtors in court). But for merchants holding letters of endenization, opportunities were not lacking. Barbados sugar-and its by-products rum and molasses-were in great demand, and in addition to playing a role in its export, Jewish merchants were active in the import trade.
Forty-five Jewish households were taxed in Barbados in 1680, and more than half of them contributed only 11.7 percent of the total sum raised. While the richest five gave almost half the Jewish total, they were but 11.1 percent of the taxable population. The tax list of 1679-80 shows a similar picture; of fifty-one householders, nineteen (37.2 percent) gave less than one-tenth of the total, while the four richest merchants gave almost one-third of the total.
An interesting record of interisland trade involving a Jewish merchant and the islands of Barbados and Curacao comes from correspondence of 1656. It reminds us that sometimes the commercial trips were not well planned and that Jewish captains - who frequently acted as commercial agents as well - would decide where to sell their cargo, at what price, and what goods to bring back on the return trip.
(End of excerpt)
Tony Martin is African studies professor at Wellesley College and has taught at Wellesley College, Massachusetts since 1973. He was tenured in 1975 and has been a full professor of African Studies since 1979. Prior to coming to Wellesley he taught at the University of Michigan-Flint, the Cipriani Labour College (Trinidad) and St. Mary's College (Trinidad). He has been a visiting professor at the University of Minnesota, Brandeis University, Brown University and The Colorado College. He also spent a year as an honorary research fellow at the University of the West Indies, Trinidad.
Professor Martin has authored or compiled or edited eleven books, including Literary Garveyism: Garvey, Black Arts and the Harlem Renaissance, and the classic study of the Garvey Movement, Race First: the Ideological and Organizational Struggles of Marcus Garvey and the Universal Negro Improvement Association.. His most recent book is The Jewish Onslaught: Despatches from the Wellesley Battlefront. Martin qualified as a barrister-at-law at the Honourable Society of Gray's Inn (London) in 1965, did a B. Sc. honours degree in economics at the University of Hull (England) and the M.A. and Ph.D. in history at Michigan State University.
Martin's articles and reviews have appeared in the Journal of Negro History, American Historical Review, African Studies Review, Washington Post Book World, Journal of Caribbean History, Journal of American History, Black Books Bulletin, Science and Society, Jamaica Journal and many other places. His work is to be found in several anthologies and encyclopedias. He has received a number of academic and community awards.
Martin is well known as a lecturer in many countries. He has spoken to university and general audiences all over the United States, Canada, the Caribbean and England, and also in Africa, Australia, Bermuda and South America. In 1990 he delivered the annual DuBois/Padmore/Nkrumah lectures in Ghana.
Professor Martin is currently working on biographies of three Caribbean women - Amy Ashwood Garvey, Audrey Jeffers and Trinidad's Kathleen Davis ("Auntie Kay"). He is also nearing completion of a study of European Jewish immigration into Trinidad in the 1930s.
The Jewish Onslaught
Despatches From The Wellesley Battlefront
By Tony Martin
"...a polemic of the highest order... the best example of an African answering critics since David Walker's Appeal to the Colored Citizens of the World." - Molefi Asante, Journal Of Black Studies
"Professor Martin at long last deals with the Henry Gates/Cornel West attacks on Afrocentricity.... Martin provides a solid analysis of the historical use of Blacks by whites to discredit original Black thought deemed unacceptable by non-Blacks....
"I compare The Jewish Onslaught to the classic third chapter of DuBois' The Souls of Black Folk entitled 'Of Mr. Booker T. Washington and Others....' Martin has written a book that years from now will be considered a classic.... It is simply a must reading on a controversial subject that needs greater airing than some of the more timid political attempts of recent years." - Raymond Winbush, The Voice Of Black Studies
" Tony Martin has been forced to delve into the relationship between the Jews and Blacks and in the process, he has distilled a work that is informative, fascinating and one which will heighten the consciousness of Black people everywhere." - Carl Wint, The Sunday Gleaner
#1 Bestseller
(Your Black Books Guide)
Best Book Of The Year
(Black Literary Awards, 1994)
1993. vii+137pp. ISBN 0-912469-30-7.
Subject: Who owned the slaving ships?
Name Of Slave Ships And Their Owners:
The 'Abigail-Caracoa' - Aaron Lopez, Moses Levy, Jacob Crown
Isaac Levy and Nathan Simpson
The'Nassau' - Moses Levy
The 'Four Sisters' - Moses Levy
The 'Anne' & The 'Eliza' - Justus Bosch and John Abrams
The 'Prudent Betty' - Henry Cruger and Jacob Phoenix
The 'Hester' - Mordecai and David Gomez
The 'Elizabeth' - Mordecai and David Gomez
The 'Antigua' - Nathan Marston and Abram Lyell
The 'Betsy' - Wm. De Woolf
The 'Polly' - James De Woolf
The 'White Horse' - Jan de Sweevts
The 'Expedition' - John and Jacob Roosevelt
The 'Charlotte' - Moses and Sam Levy and Jacob Franks
The 'Franks' - Moses and Sam Levy
I think Judah Benjamin would concede your points......
I have an idea. If people of color really want to get back at Whitey for holding them back, here's what they should do. 1. Get an education. Take it seriously. 2. Only give birth to legitimate children. 3. Find real employment and be the best you can be at it. 4. Don't get involved in violent gangs. 5. Listen to uplifting music, not music that promotes violence or hatred. 6. Pull your pants up. 7. Find or create your own opportunities, instead of bitching about the lack thereof. 8. Use welfare to build yourself up so can get off it and support yourself. 9. Quit buying, selling and/or using illegal drugs. 10. Learn personal responsibility and quit making excuses.
This would so screw up Whitey's plan, they'd not know what to do! The AA community would become a prosperous role model for all Americans! It would be great!
That would completely shut down the racists, and greatly benefit everyone.
we were once slaves ourselves ... Well, we REAL Jews were.
Thusly, you have substantiated the truth of the statement in the post, you Hitler-worshiping, lying, hypocritical, racist, cum-gobbling golem fucktard, HDDB, DEM, e.g.:
Quote:
"Professor Robert O Collins, a historian at the University of California, presented a paper describing the transportation of Nubian slaves down the Nile to Egypt as early as 2900 BC. He says that raids on African communities continued for the next five thousand years."
To be quite honest, that 1.6 number sounds....ridiculous to me. It doesn't represent anything of note is why. Seriously, you think Black America was populated by the African versions of Adam and Eve? Come on, dude. Africans were kidnapped and dragged over here by the MILLIONS.
Your constant efforts to dismiss everything associated with the black struggle is disturbing.
To be quite honest, that 1.6 number sounds....ridiculous to me. It doesn't represent anything of note is why. Seriously, you think Black America was populated by the African versions of Adam and Eve? Come on, dude. Africans were kidnapped and dragged over here by the MILLIONS.
Your constant efforts to dismiss everything associated with the black struggle is disturbing.
You need to dig deeper, boy... The Muslims have been enslaving ALL of us for to god damn long...
To be quite honest, that 1.6 number sounds....ridiculous to me. It doesn't represent anything of note is why. Seriously, you think Black America was populated by the African versions of Adam and Eve? Come on, dude. Africans were kidnapped and dragged over here by the MILLIONS.
Your constant efforts to dismiss everything associated with the black struggle is disturbing.
The most comprehensive analysis of shipping records over the course of the slave trade is the Trans-Atlantic Slave Trade Database, edited by professors David Eltis and David Richardson. (While the editors are careful to say that all of their figures are estimates, I believe that they are the best estimates that we have, the proverbial "gold standard" in the field of the study of the slave trade.) Between 1525 and 1866, in the entire history of the slave trade to the New World, according to the Trans-Atlantic Slave Trade Database, 12.5 million Africans were shipped to the New World. 10.7 million survived the dreaded Middle Passage, disembarking in North America, the Caribbean and South America.
And how many of these 10.7 million Africans were shipped directly to North America? Only about 388,000. That's right: a tiny percentage.
In fact, the overwhelming percentage of the African slaves were shipped directly to the Caribbean and South America; Brazil received 4.86 million Africans alone!
