Tuesday, 2 October 2012

AMAZING GRACE:
Big Book
(1994)

RATING:100%
FORMAT:Book


Amusing look at White supremacism and sexism as experienced by the Black heroine of the title. In keeping with the concept and practice of the extended family, the girl's mother is angered when told her schoolmates have said she cannot be Peter Pan - in the school pantomime - because she is both female and Black. But her Nana takes the wider view of ethnic-identity formation in her grand-daughter and demonstrates the White inconsistency in making it a tradition in Anglo-White pantomimes that the principal boy is played by a woman; as well as the fact that Peter Pan - who never existed - is not described as being a member of any ethnic group such that his skin color is irrelevant to the ideas expressed in the play.

Nana shows Grace the example of a Black dancer as Juliet (in the ballet: Romeo & Juliet) as proof that you can be anything you want - despite the ignorance of others - given the right motivation.

Grace is shown as a resourceful child full of youthful curiosity about the world and herself - with a rich imagination. Like Mufaro's Beautiful Daughters Blackness is not shown as something odd or fearful, but as a norm that is as valid as any other - with illustrations that accurately depict youthful exuberance.

A very useful resource for Black parents to undermine the inherent Whiteness of Western culture in its claim that skin color and gender are destiny - socially-limited ones. Racial-identity role-modeling never came so sweet and is packaged in an easily-accessible form that will not overwhelm its Black-child audience with overt and strident politics.


Copyright © 2011 Frank TALKER. Permission granted to reproduce and distribute it in any format; provided that mention of the author’s Weblog (http://whiteliberals.blogspot.com) is included: E-mail notification requested. All other rights reserved.

Amazing Grace

(2007)

RATING:40%
FORMAT:DVD



Usual White supremacist nonsense about how abolishing racial slavery was an act of godliness, yet which never explains why the institution - and the racism supporting it - was established in the first place.

An incomplete history that leaves White culture unexamined, as if racial slavery were somehow a foreign imposition or disease that simply had to be cured, rather than an endemic part of the culture that helped fund the Industrial Revolution and the British Empire.

Inevitably, those who benefit from White supremacy today (Whites) are hardly likely to fully investigate the basis of their culture nor the present-day benefits that accrue to them from such supremacy (Institutional Racism).

The lowest estimates for the number of slaves forcibly migrated to the Americas are used in a vain attempt to minimize the scale of the Black Holocaust. As if this somehow minimizes guilt - guilt being seen as somehow a quantity rather than a quality. This is similar to Holocaust deniers disputing that six millions Jews were murdered.

The claim is made that racial slavery was accepted by most people as if even the slaves thought the same. But then White films like this never consider the victims as truly human - only the victimizers - the latter of whom are seen as misguided rather than volitionally evil. Compare this with the treatment of the Jewish holocaust, where the victimizers are always seen as willfully bad.

Whites here see Blacks as essentially passive; hence, the fact that slave rebellions are barely mentioned nor actively supported. Whites see Whites who speak out against slavery as brave, but not the Blacks who risk their lives to fight it. The present-day legacy of slavery (White supremacy) is still with us and is likely to remain so since old habits die hard - as movies like this attest.

There is no consideration of the short-lived economic benefits of racial slavery and that its abolition was a long-term economic advantage to Whites, since it rendered Whites more employable. Beforehand Whites experienced more unemployment because slaves do not need to be paid and are thus, in the long run, cheaper. There is also no mention of the economic fact that Prime Minister Pitt wanted slavery abolished because it was becoming less economically beneficial to the British Empire and because it would hurt the French Empire, whose slave colonies were far more productive. With Whites, the only constancy is hypocrisy.

There is no talk of why supposedly-loving Christians approved of such an unloving trade.

There is little recognition of the fact that Whites treat the White poor as little better than slaves. Wilberforce himself was a member of a secret committee investigating and repressing lower-class discontent in 1817; while opposing feminine anti-slavery associations; making this movie something of a hagiography, to say the least.

Whites discussing human rights is always nothing more than a parlor game in which human suffering is viewed only in the abstract - as here. The schadenfreude is self-evident and suggests racial slavery and abolitionism are two sides of the same coin. The brutality of slavery is simply a recognition of its economic fragility as a practice since it requires the use of expensive force to maintain it.

There is no consideration of the fact that any majoritarian democratic system will always legalize evil so long as a majority supports it; resulting in the moral compromise of gradual abolition in order to avoid slave as well as slave-master revolt - even though revolution is the only way to avoid such ethical compromise.

There is no consideration of the fact that the racism justifying slavery was not being abolished since it was also used to justify the British Empire. After so-called Emancipation in 1833, slaves could not own land nor vote, so the word Emancipation is clearly a misnomer.

Unsurprisingly, the film makes no comparison between the White Abolitionist horror of racial slavery with their fear of Blacks as people. The former is celebrated while the latter is resolutely ignored.

A perfect example of the narcissism pervading all White anti-racism; perfectly mirroring the self-regard of the White supremacist. Impossible to imagine any White more committed to the abolition of racial slavery than a Black yet, again, Blacks feature here mostly as passive victims - as if Whites believe the sufferings of Whites to abolish slavery were in any way comparable to the sufferings of slaves. As if Helen Suzman were the architect of the fall of Apartheid and not Nelson Mandela. As if the execution of Colonel Von Stauffenberg was somehow more important than the deaths of six millions Jews.

Somehow Whites believe only they can change the world for the better - saviors made in their own image - in a world they have made bad by their own actions; eg, Apartheid, Jim Crow, the Third Reich, the British Empire, etc. The mental conflict inside Whites as to the inconsistency between thought, word and deed on show here reveals a love of unearned privilege at permanent war with feelings of guilt and shame. As eerie a critique of White supremacy as one could possibly imagine; that ends up supporting it by supporting the abolition of racial slavery but not the racist British Empire: Abolishing the effect but not the cause.

As weak a critique of racial slavery as the film Amistad despite the exceptional quality of the acting talent and the high technical quality of the production

A film about John Newton (the composer of the eponymous song) would have made for a far more satisfying work, but that would have confronted a White audience with a crisis of conscience, regarding Negrophobia being the basis of their culture, that they still grapple with today. But this film evades all of this by pretending racial slavery has nothing to do with racism; thereby avoiding White blushes. Whites today still clearly have their moral priorities reversed and their ethical compass pointing in the wrong direction. A movie as White supremacist as the historical figures it denounces.


Copyright © 2011 Frank TALKER. Permission granted to reproduce and distribute it in any format; provided that mention of the author’s Weblog (http://whiteliberals.blogspot.com/) is included: E-mail notification requested. All other rights reserved.

Tuesday, 31 July 2012

Save Whites from Themselves
(2012)



Yet another confused and scared White trying to conceal her fear of Blacks by pretending to be anti-racist by indulging in the White narcissism of claiming White is Beautiful - and always will be, to Whites.

Whites will never learn, will they? Instead, of telling Blacks how much Whites now like them, it would be more honest to tell Blacks why Whites worship their own skin pigmentation.


Whites will always invoke White privilege in their quest to control the agenda on discussions of White supremacy - despite the fact this represents a clear conflict-of-interest in their benefiting from same. Their desire to hide this fact leads them to call any non-White a racist when they are being told they have nothing to offer the debate until they renounce such privilege because they are the ones being White supremacist.

Color-blindness is just more White supremacy in that Whites never do this with each other - only with those whose skin color they simultaneously notice then pretend not to. It is a political game of pretending that if you deracinate someone, they become human. But since this process of deracination is not felt necessary for Whites (deemed already to be fully human by virtue of their skin pigmentation), it is precisely skin color which is the sole criterion of human judgment employed while it is simultaneously denied. This keeps White supremacist evil very much in place but with a smile; shoveling Jews into the gas chambers with a friendly grin. For Whites this is Enlightened Racism

This book is a lame-brained attempt to imply that Whites can determine race-relations while not being labelled White supremacist - an impossible goal that Whites should really have given up years ago. But their desperation keeps them on the same road to nowhere.

Because one cannot read every book, just the suspicion of White supremacy would lead to Blacks not needing to waste their time by reading this book. It is for Whites to prove that it is of redeeming social value which, so far, no-one has. The fundamental reason for this is because Whites do not wish to face-up-to the psychiatric distortions in their own psyches wrought by 500 years of White supremacy. They do this by the simple expedient of claiming only Blacks suffer as a consequence of White supremacy; ie, that since racism is not really a bad thing for Whites, Whites cannot possibly feel guilty or schizophrenic or paranoid about it. Yet the inability of Whites to engage in this debate with reason and common sense just shows how much they wish to shut it down with their own anger, resentment and shame.


Copyright © 2011 Frank TALKER. Permission granted to reproduce and distribute it in any format; provided that mention of the author’s Weblog (http://whiteliberals.blogspot.com/) is included: E-mail notification requested. All other rights reserved.

Monday, 23 April 2012

Africa Squadron
(1843 - 1859)


Fleet of American ships that sailed along the coast of West Africa during the nineteenth century for the purpose of suppressing the Atlantic slave trade.

the United States Navy’s African Squadron was sent to West Africa after the Treaty of Washington (1842), which provided for a joint armed British and American squadron to enforce both countries’ laws against the slave trade. From 1843 to 1859 the American fleet of sailing cruisers, based in the Cape Verde islands, freed 7,745 slaves and seized 35 ships (compared to 45,600 slaves freed and 595 ships seized by the British). Only 19 slavers were ever brought to trial.

from the beginning, several obstacles prevented the squadron from effectively stopping all the American slave-trading heading from West Africa to the American South. Although the squadron was supposed to function jointly with British sailing ships, the latter were based in Sierra Leone, and mutual suspicion led the fleets to limit each others’ rights to search the other country’s ships. In addition, the US Navy secretaries, most of whom were from the pro-slavery South, provided the squadron with only eighty guns and a few aging ships, including the famed fifty-one-gun USS Constitution. Other obstacles included the squadron’s base in Cape Verde, which by the mid-1800s was far from the center of slave-trading activity (then in Nigeria), and the American slaving ships’ tendency to disguise themselves by flying the Portuguese flag. The squadron operated on an annual budget of USD$250,000, but its highest cost was in human lives: Many American sailors died of malaria, yellow fever and other tropical diseases. In 1859 the ships were recalled to the United States to enforce a blockade against the South during the Civil War there.


To the English, racial slavery was a relative sin, not an absolute one. They unilaterally abolished the slave traffic in the British Empire in 1807 and slavery itself in 1834-8, but still traded with slave-trafficking states like Spain, Portugal and the United States.

A bill presented in the English Parliament in 1815 to proscribe slave trafficking as an investment for British capital was thrown out because banks such as Barings petitioned against it.

In 1824, 117 London merchants petitioned for the recognition of South America to open it up to British commerce - despite the existence there of the same slave traffic that had been banned throughout the British Empire.

In 1818, England paid Spain £400,000 in return for a promise to abolish its racial slave trade. But Spain did not do so because that would have ruined the Cuban economy. Britain had to compromise humanitarianism with profit since it traded heavily with Brazil, then a Portuguese colony.

British capitalists waged a vigorous campaign against their government’s policy of forcible suppression of slave trafficking that was then being conducted by stationing warships on the African coast. This government policy was expensive since it exceeded the annual value of the total trade with Africa (African exports were worth £154,000 in 1824; imports £118,000). Public money was thus wasted trying to watch every West African shore where a slave ship could be seen or suspected. Courts of special judicature were established in half the inter-tropical regions of the globe along with the use of diplomatic influence and pressure. Yet slavery continued after 30 years of attempted suppression (& undeclared war with the slaving nations). The policy was also dangerous for sailors; entailing a sacrifice of human life that English capitalists were not prepared to countenance - given the lack of financial rewards and the possibility of declared war with the still-slaving nations.

It was also hypocritical of Whites to salve their consciences over their treatment of Blacks when neither the poor nor women could vote in Britain. Above all, England was jealous of the commercial benefits of slavery that it no longer enjoyed through outlawing it in their own territories; while trying to take the moral high-ground in pretending to be the world’ s moral leader.

After the slaves in the British Empire were emancipated in 1833, British goods from Manchester and Liverpool - eg, cotton, fetters & shackles - were sent directly to the African Slave Coast or indirectly to Rio de Janeiro and Havana where they were partly-used by the Brazilian and Cuban consignees to purchase more African slaves. Seventy percent of the goods used by Brazil for purchasing slaves were British manufactures. (It was rumored that the British were reluctant to destroy the barracoons on the Slave Coast because it would thereby destroy British calicoes.)

In 1843, John Bright argued against a bill prohibiting the use of British capital - however indirectly - in slave trafficking because it would be impossible to enforce. In the same year, British firms handled 37.5% of the sugar, 50% of the coffee & 62.5% of the cotton exported from Pernambuco, Rio de Janeiro & Bahia.

In 1845, Robert Peel refused to deny the fact that British subjects were engaged in slavery. British banks in Brazil financed slavery and insured slave cargoes. British mining companies owned and purchased slaves whose labor they employed in their enterprises.

Disraeli & Wellington condemned the suppression of the slave traffic and even Gladstone changed his mind in 1850 mind about it: 'It is not an ordinance of Providence that the government of one nation shall correct the morals of another.'

An editorial in the London times of 1857 makes the White position crystal clear: 'We know that for all mercantile purposes England is one of the States, and that, in effect, we are partners with the Southern planter; we hold a bill of sale over his goods and chattels, his live and dead stock, and take a lion's share in the profits of slavery... we fĂȘte Mrs Stowe, cry over her book, and pray for an anti-slavery president..., but all this time we are clothing not only ourselves, but all the world besides, with the very cotton picked and cleaned by "Uncle Tom"' and his fellow sufferers. We are "Mr Legree's" agents for the manufacture and sale of his cotton crops.'

All proof that profit triumphs ethics for Whites

Capitalism & Slavery Eric Williams Andre Deutsch 1964 LONDON