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They can't agree on fundamentals.
'On Wednesday, President Obama called on Americans to “expand our moral imaginations, to listen to each other more carefully, to sharpen our instincts for empathy, and remind ourselves of all the ways our hopes and dreams are bound together.” Those were beautiful words; they spoke to our desire for reconciliation.
'But the truth is that we are a deeply divided nation and are likely to remain one for a long time. By all means, let’s listen to each other more carefully; but what we’ll discover, I fear, is how far apart we are. For the great divide in our politics isn’t really about pragmatic issues, about which policies work best; it’s about differences in those very moral imaginations Mr. Obama urges us to expand, about divergent beliefs over what constitutes justice...' http:// www.nytimes.com/2011/01/14/opinion/14krugman.html?_r=1&partner=rssnyt&emc=rss The Cost of White Supremacy and Racism http://t.co/DySsEYA , Johnson supported Abraham Lincoln during the Civil War and was the only Southern senator who refused to join the Confederacy. He made it clear that he was fighting for the Union and not the abolition of slavery. He openly told the people of Tennessee: "I believe slaves should be in subordination and I will live and die so believing." In May 1862, Lincoln rewarded Johnson for his loyalty by making him military governor of Tennessee |
The American Franchise
During Andrew Johnson's presidency, the composition of the American electorate underwent revolutionary change. The Thirteenth and Fourteenth Amendments, in conjunction with congressional Reconstruction, set the stage for extending suffrage to hundreds of thousands of African American males. Congress did this indirectly, however, threatening to penalize states that did not enfranchise African Americans by reducing their congressional and electoral representations in proportion to the adult males disfranchised. But the amendments did not specifically guarantee suffrage to African Americans. It would take the Fifteenth Amendment, approved by Congress in 1869 and ratified in 1871, to actually guarantee voting rights to African American males. It prohibited the federal government or any state from restricting the right to vote because of a person's "race, color, or previous condition of servitude." More important in extending suffrage to formerly enslaved males during the Johnson years were the actions undertaken under the Reconstruction Acts of 1867, which required African American male suffrage as a condition of a state's readmission to the Union.
Black Political Participation
In the state constitutional conventions that met in 1868, 265 black delegates were included. In Louisiana and South Carolina, half or more of the delegates were black. Starting in 1869 and lasting until 1877, fourteen African American men served in the U.S. House of Representatives, and two African Americans served in the U.S. Senate, Hiram R. Revels and Blanche K. Bruce from Mississippi. Six blacks served as lieutenant governors, and over 600 black men served in Southern state legislatures. Moreover, in heavily black populated counties, African American men were elected to every village, town, and county post from tax collector to mayor.
The upsurge of black political activity was met with terrorist tactics implemented by Southern whites to intimidate both black and white Southern Republicans. Beginning in late 1866, a terrorist organization, the Ku Klux Klan, which was a secret veterans' club, spread through the South. It practiced nighttime harassment, whippings, torture, and even murder. The Klan attacked the white schoolteachers of black children; the Union League Clubs, which organized black voters; and anyone suspected of supporting Republicans. In 1868, one-tenth of the black delegates to the state constitutional conventions had been attacked. When Johnson left office, in much of the South, especially in counties dominated by white majorities, terror had become a common aspect of race relations |
Therefore we judge it necessary that all faithful Friends should discover themselves to be true Christians by having the Fruits of the Spirit of Christ, which are Love, Mercy, Goodness, and Compassion towards all in Misery, and that suffer Oppression and severe Usage, so far as in them is possible to ease and relieve them, and set them free of their hard Bondage, whereby it may be hoped, that many of them will be gained by their beholding these good Works of sincere Christians, and prepared thereby, through the Preaching the Gospel of Christ, to imbrace the true Faith of Christ. And for this cause it is, as we judge, that in some places in Europe Negroes cannot be bought and sold for Money, or detained to be Slaves, because it suits not with the Mercy, Love & Clemency that is essential to Christianity, nor to the Doctrine of Christ, nor to the Liberty the Gospel calleth all men unto, to whom it is preached. And to buy Souls and Bodies of men for Money, to enslave them and their Posterity to the end of the World, we judge is a great hinderance to the spreading of the Gospel, and is occasion of much War, Violence, Cruelty and Oppression, and Theft & Robery of the highest Nature; for commonly the Negroes that are sold to white Men, are either stollen away or robbed from their kindred, and to buy such is the way to continue these evil Practices of Man-stealing, and transgresseth that Golden Rule and Law, To do to others what we would have others do to us.
Therefore, in true Christian Love, we earnestly recommend it to all our Friends and Brethren, Not to buy any Negroes, unless it were on purpose to set them free, and that such who have bought any, and have them at present, after some reasonable time of moderate Service they have had of them, or may have of them, that may reasonably answer to the Charge of what they have laid out, especially in keeping Negroes Children born in their House, or taken into their House, when under Age, that after a reasonable time of service to answer that Charge, they may set them at Liberty, and during the time they have them, to teach them to read, and give them a Christian Education.
Some Reasons and Causes of our being against keeping of Negroes for Term of Life.
First, Because it is contrary to the Principles and Practice of the Christian Quakers to buy Prize or stollen Goods, which we bore a faithful Testimony against in our Native Country; and therefore it is our Duty to come forth in a Testimony against stollen Slaves, it being accounted a far greater Crime under Moses's Law than the stealing of Goods: for such were only to restore four fold, but he that stealeth a Man and selleth him, if he be found in his hand, he shall surely be put to Death, Exod. 21. 16. Therefore as we are not to buy stollen Goods, (but if at unawares it should happen through Ignorance, we are to restore them to the Owners, and seek our Remedy of the Thief) no more are we to buy stollen Slaves; neither should such as have them keep them and their Posterity in perpetual Bondage and Slavery, as is usually done, to the great scandal of the Christian Profession.
Secondly, Because Christ commanded, saying, All things whatsoever ye would that men should do unto you, do ye even so to them. Therefore as we and our Children would not be kept in perpetual Bondage and Slavery against our Consent, neither should we keep them in perpetual Bondage and Slavery against their Consent, it being such intollerable Punishment to their Bodies and Minds, that none but notorious Criminal Offendors deserve the same. But these have done us no harm; therefore how inhumane is it in us so grievously to oppress them and their Children from one Generation to another.
Thirdly, Because the Lord hath commanded, saying, Thou shalt not deliver unto his Master the Servant that is escaped from his Master unto thee, he shall dwell with thee, even amongst you in that place which he shall chuse in one of thy Gates, where it liketh him best; thou shalt oppress him, Deut. 23. 15. 16. By which it appeareth, that those which are at Liberty and freed from their Bondage, should not by us be delivered into Bondage again, neither by us should they be oppressed, but being escaped from his Master, should have the liberty to dwell amongst us, where it liketh him best. Therefore, if God extend such Mercy under the legal Ministration and Dispensation to poor Servants, he doth and will extend much more of his Grace and Mercy to them under the clear Gospel Ministration; so that instead of punishing them and their Posterity with cruel Bondage and perpetual Slavery, he will cause the Everlasting Gospel to be preached effectually to all Nations, to them as well as others; And the Lord will extend Peace to his People tike a River, and the Glory of the Gentiles like a flowing Stream; And it shall come to pass, saith the Lord, that I will gather all Nations and Tongues, and they shall come and see my Glory, and I will set a sign among them, and I will send those that escape of them unto the Nations, to Tarshish, Pull and Lud that draw the Bow to Tuball and Javan, to the Isles afar off that have not heard my Fame, neither have seen my Glory, and they shall declare my Glory among the Gentiles, Isa. 66. 12-18.
Fourthly, Because the Lord hath commanded, saying, Thou shalt not oppress an hired Servant that is poor and needy, whether he be of thy .Brethren, or of the Strangers that are in thy Land within thy Gates, least he cry against thee unto the Lord, and it be sin unto thee; Thou shalt neither vex a stranger nor oppress him, for ye were strangers in the Land of Egypt, Deut. 24. 14, 15. Exod. 12. 21. But what greater Oppression can there be inflicted upon our Fellow Creatures, than is inflicted on the poor Negroes! they being brought from their own Country against their Wills, some of them being stollen, others taken for payment of Debt owing by their Parents, and others taken Captive in War, and sold to Merchants, who bring them to the American Plantations, and sell them for Bond Slaves to them that will give most for them; the Husband from the Wife, and the Children from the Parents; and many that buy them do exceedingly afflict them and oppress them, not only by continual hard Labour, but by cruel Whippings, and other cruel Punishments, and by short allowance of Food, some Planters in Barbadoes and Jamaica, 'tis said, keeping one hundred of them, and some more, and some less, and giving them hardly any thing more than they raise on a little piece of Ground appointed them, on which they work for themselves the seventh days of the Week in the after-noon, and on the first days, to raise their own Provisions, to wit, Corn and Potatoes, and other Roots, &c. the remainder of their time being spent in their Masters service; which doubtless is far worse usage than is practised by the Turks and Moors upon their Slaves. Which tends to the great Reproach of the Christian Profession; therefore it would be better for all such as fall short of the Practice of those Infidels, to refuse the name of a Christian, that those Heathen and Infidels may not be provoked to blaspheme against the blessed Name of Christ, by reason of the unparallel'd Cruelty of these cruel and hard hearted pretended Christians: Surely the Lord doth behold their Oppressions & Afflictions, and will further visit for the same by his righteous and just Judgments, except they break off their sins by Repentance, and their Iniquity by shewing Mercy to these poor afflicted, tormented miserable Slaves!
Fifthly, Because Slaves and Souls of Men are some of the Merchandize of Babylon by which the Merchants of the Earth are made Rich; but those Riches which they have heaped together, through the cruel Oppression of these miserable Creatures, will be a means to draw Gods Judgments upon them; therefore, Brethren, let us hearken to the Voice of the Lord, who saith, Come out of Babylon, my People, that ye be not partakers of her Sins, and that ye receive not her Plagues; for her Sins have reached unto Heaven, and God hath remembered her iniquities; for he that leads into Captivity shall go into Captivity, Rev. 18. 4, 5. & 13. 10.
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History, "Europeans are the illegals---since 1492!"
Most Black Iraqis are descended from sailors and slaves who were brought from present-day Sudan and Ethiopia and elsewhere in East Africa. Zanzibar, an island of the coast of Tanzania gave the name Zanj to the descendants of these slaves. Slave trade begun by early Arab traders began in 9th century and lasted over millennium. Most of these slaves were imported to work in large dates and sugarcane plantations.[1]
 http://malcolmxfiles.blogspot.com/Later in his life, Malcolm X had established a reputation as a respected leader all across the Middle East and Africa. His visits to various heads of state made him a target of the U.S. intelligence community and he was barred from both France and England. He understood he was becoming a threat because he was uniting the entire non-white population of the planet earth.
ozella Kibler (1935 - )
is your mother
You are the son of ozella
- Ancient ancestry:
- The Language People
- Haplogroup:
- E1b1a
Ancient Ancestry haplogroup E1b1a, the Language People, is found in west and Sub-Saharan Africa, with a very high population in Cameroon and Benin. They were instrumental in developing the rich bank of languages known as Bantu, which represents over 400 different ethnic groups in Africa, and literally means "people". Swahili, Shona and Zulu are a handful of the more than 500 Bantu languages. http://malcolmxfiles.blogspot.com
albert lee duckworth (1936 - 2003)
is your father
You are the son of albert lee
- Ancient ancestry:
- The People-People
- Haplogroup:
- L2
The People-People, haplogroup L2, emerged about 95,000 years ago. It's believed that the People-People's ancestral homeland was in west Africa, although it is possible that they occupied east Africa as well. Haplogroup L2 may have been part of the group who was instrumental in developing the rich bank of languages known as Bantu. Bantu is correlated with over 400 different ethnic groups in Africa, and literally means "people". Swahili, Shona and Zulu are a handful of the more than 500 Bantu languages. |
Was there “any way
to consider the old slaves,” the authors
of the appeal asked the President, some way of “giving us
pensions in payment for our long days of servitude?”
The answer, as on previous occasions, was no, but the timing
is noteworthy. One year later, Roosevelt signed legislation
creating the Social Security system – a system from which
agricultural and domestic workers, the two largest black
employment categories, were excluded. |
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Yet looking at the experience of other societies that have
confronted (or failed to confront) legacies of historical
injustice – at the contrasting experiences of
West Germany, East Germany, and Japan following
World War II; at the operation of truth commissions
in South Africa and elsewhere; at the bitter
controversies spawned by the Turkish government’s
denial of the Armenian genocide or by the
Australian government’s refusal to apologize to
Aboriginal children abducted from their families as
part of a state-sponsored forced assimilation policy
– there seems good reason to believe that communities
that face their histories squarely emerge
stronger than those that choose the path of denial
and evasion. In the course of its research, the steering committee
was struck not only by the sheer variety of
reparative justice initiatives around the world but
also by the ambivalent response of many Americans
to these efforts. On one hand, Americans have
played a leading role in creating the international
humanitarian regime. Judges and prosecutors from
the United States laid the foundations of international
humanitarian law at Nuremberg, and it
was American military officials who drafted the first
German restitution and reparations policies for
victims of Nazi atrocities.
U.S. courts and legislatures
have become the premier venues for reparations
claims of various sorts, and many American political
leaders have been outspoken in demanding that
leaders of other nations (particularly the current
government of Japan) acknowledge and make
amends for the misdeeds of their predecessors. On
the other hand, many Americans remain distinctly
uneasy about broaching aspects of their own history,
particularly in regard to slavery. While recent
years have seen a proliferation of national and
institutional apologies for various offenses, a proposed
apology for slavery – a one-sentence Congressional
resolution introduced in 1997 apologizing
to “African Americans whose ancestors
suffered as slaves under the Constitution and the
laws of the United States until 1865” – died before
it could even come up for discussion on the floor
of the House of Representatives. It is difficult to say
precisely where this reticence about slavery comes
from, but it seems to us to be a matter worthy of
further reflection.
Given forth by our Monthly Meeting in Philadelphia, the 13th day of the 8th Moneth, 1693. and recommended to all our Friends and Brethren, who are one with us in our Testimony for the Lord Jesus Christ, and to all others professing Christianity.
Harmful Effects of Solitary Confinement
There is a broad consensus among mental health experts that long-term solitary confinement
is psychologically harmful. vii Indeed, the damaging effects of solitary confinement, even on
persons with no prior history of mental illness, have long been well known. Over a century
ago, the United States Supreme Court described the effect of solitary confinement as
practiced in the nation’s early days:
A considerable number of the prisoners fell, after even a short confinement, into a
semi-fatuous condition, from which it was next to impossible to arouse them, and
others became violently insane; others still, committed suicide; while those who stood
the ordeal better were generally not reformed, and in most cases did not recover
sufficient mental activity to be of any subsequent service to the community.viii |
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