Uncle Ben Carson – “Slaves Were Hardworking Immigrants”

Slaves were immigrants?

Lived the American Dream?

Not only the Chumph is Looney Tunes… Several of his appointees are too.

Dr Carson in a first, being the first brain surgeon ta actually remove his own brain.

Ben Carson tells HUD staff: Slaves are ‘immigrants’ who came here to ‘pursue prosperity and happiness’

Housing and Urban Housing Secretary Ben Carson on Monday said that African-Americans slaves were “immigrants” who came to the U.S. with dreams of building a better future for their children.

In his first address to HUD employees, Carson warned that there would be “no favorites for anybody, no extra” services for any one group.

“One of the things you will notice in this department under my leadership is that there will be a very big emphasis on fairness for everybody,” President Donald Trump’s HUD secretary said. “Everything that we do, every policy; no favorites for anybody, no extra for anybody, but complete fairness for everybody. Because that is what the founders of this nation had in mind, and if you read the constitution, it becomes very clear that that was the goal.”

At one point during the talk, Carson reflected on how America was a land of “dreams and opportunity.”

“There were other immigrants who came here in the bottom of slave ships who worked even longer, even harder for less,” Carson noted. “But they too had a dream, that one day their sons, daughters, granddaughters, great-grandsons, great-granddaughters might pursue prosperity and happiness.”

 

 

Georgetown University Atones for Slave Sale

In the early 1800’s Georgetown College which is a Jesuit School ran into financial difficulties. To make up for the financial shortfall, the College sold off all their slaves, who had built the college.

Some of the descendants of those slaves who were sold off by the church, have tracked their ancestry back to that sale.

James Henry Hicks’ family, Rachael Hicks and her two sons Beverly Hicks (l) and Nance Hicks. Descendants of slaves sold by the University to slaveholders in Louisiana.

Georgetown University to give slave descendants priority in admission

Georgetown University will give preference in admissions to the descendants of slaves owned by the Maryland Jesuits as part of its effort to atone for profiting from the sale of enslaved people.

Georgetown president John DeGioia told news outlets that the university in Washington, D.C., will implement the admissions preferences.

He says Georgetown will need to identify and reach out to descendants of slaves and recruit them to the university.

On Thursday morning, a university committee released a report that also called on its leaders to offer a formal apology for the university’s participation in the slave trade.

The chair of the Working Group on Slavery, Memory, and Reconciliation, David Collins, S.J., says he hopes the university can take full responsibility for its slave benefactors. “As we join the Georgetown community we must understand that part of our history is this history of slaveholding and the slave trade,” he said. “And that opens our eyes to broader social issues that are still unhealed in our nation.

“History matters up to the present and into the future.”

In 1789, when the original Georgetown College was founded, Jesuit-owned and -operated plantations in Maryland (which helped fund the new institution) were worked with slave labor. Profits from the plantations were foreseen as a means to fund the new school.

In 1838, two priests who served as president of the university orchestrated the sale of 272 people to pay off the school’s debts. The slaves were sent from Maryland to plantations in Louisiana. The school received $115,000 in the sale, the equivalent of about $3.3 million today.

In response to the committee’s recommendations, President DeGioia today announced several steps that would be taken, including:

• Offering an apology for the university’s historical relationship with slavery;
• Renaming university buildings in honor of Isaac (an enslaved person mentioned in the documents of the 1838 sale) and Anne Marie Becraft (a free woman of color who founded a school for black girls, and later joined the Oblate Sisters of Providence in Baltimore);
• Establishing a public memorial to the enslaved;
• Creating a research institute on the legacy of slavery; and
• Engaging with descendants of enslaved people once owned by the Maryland Province of the Society of Jesus, and offering them the same consideration given members of the Georgetown community in the admissions process.

Richard Cellini, an alumnus of Georgetown who has researched the slave sale, told “CBS This Morning” in July he estimates there are between 10,000 and 15,000 descendants of the 272 slaves sold living today.

This picture from the Virginia side of the Potomac River shows Georgetown University atop the hill left-center in 1861

 

Black Folks Built the White House…And the Capital Too!

Michelle Obama mentioned that slaves built the White House  and the Fu News Moron crew goes crazy!

Fox host has white hot meltdown because Michelle Obama said slaves built the White House

Michelle Obama may have spoken Monday night, but Fox News Radio host John Gibson was so overwhelmed he had to unleash his rage in a blog post this afternoon.

During her speech, Obama addressed the “shame of servitude,” referencing the history of American slavery. “I wake up every morning in a house that was built by slaves — and I watch my daughters — two beautiful, intelligent, black young women — playing with their dogs on the White House lawn. And because of Hillary Clinton, my daughters — and all our sons and daughters — now take for granted that a woman can be President of the United States.”

Gibson couldn’t take it, according to Fusion. “A couple relevant facts,” he began. “It was 1792. The land for the District of Columbia was ceded to the federal government by two slave states. Slaves lived in the area and were employed in building much of the capitol. What, then, is the purpose of appropriating the construction of the White House to black slave workers, neglecting to mention other workers?”

Slaves, of course, were never “workers” in the sense that they were paid a living wage, allowed to quit whenever they want, had rights and could go home at the end of a long day. The history of America was built on the forced migration and forced labor of people of color that were enslaved by wealthy whites. To associate it with free white workers diminishes the horror they faced.

Gibson says that there were just as many white workers as slaves working on the White House when it was constructed. That’s outright false. The White House Historical Association verifies that there were indeed white workers, but the vast majority of the workers were black people, who were both slave and free. This was in large part due to problems finding enough white workers willing and able to do the work.

Bad News Fau Moron…Slaves indeed built the white House, the Capital Building, and a number of other Government buildings in Washington, DC. Most of the skilled workers at that time were slaves.

The White House Was, in Fact, Built by Slaves

Along with the Capitol and other iconic buildings in Washington, D.C.

…Up until a few decades ago, little attention was paid to looking into who actually laid the foundations and put up the walls of the White House. But what documentation exists today shows that many of Washington, D.C.’s most iconic government buildings, including the White House, were built by slaves.

In 2005, Congress put together a task force to shed light on the subject. After months of research, the commission announced that while it would never be able to tell the full story of the slaves who built these buildings, there was no doubt that they were intricately involved in the work, Alexander Lane reported for PolitiFact.

“Indifference by by earlier historians, poor record keeping, and the silence of the voiceless classes have impeded our ability in the twenty-first century to understand fully the contributions and privations of those who toiled over the seven decades from the first cornerstone laying to the day of emancipation in the District of Columbia,” Senate Historian Richard Baker and Chief of the House of Representatives Office of History and Preservation Kenneth Kato wrote in a foreword to the report.

From a geographical standpoint alone, it should come as no surprise that slave laborers were used to build the nation’s capital. Washington, D.C., was built on landed ceded to the federal government by Virginia and Maryland, and at the time the Potomac region was home to almost half of the country’s 750,000 slaves, Lane reports.

While the White House Historical Association reports that the D.C. commissioners originally tried to bring cheap workers over from Europe to build the new capital, their recruitment efforts fell short. As a result, they forced local slaves to provide the labor, often renting workers from their masters for year-long periods of time.

“Slaves were likely involved in all aspects of construction, including carpentry, masonry, carting, rafting, plastering, glazing and painting, the task force reported,” Lane writes. “And slaves appear to have shouldered alone the grueling work of sawing logs and stones.”

image: http://thumbs.media.smithsonianmag.com//filer/34/bd/34bd3b1b-c277-4f41-9a79-75e17bd66bb3/african-americans-1790s.jpg__800x450_q85_crop_upscale.jpg

The payroll to slaveowners shows that the government did not own slaves, but that it did hire them from their masters. Slave carpenters Ben, Daniel, and Peter were noted as owned by James Hoban. (National Archives and Records Administration)

In addition to constructing the buildings, slaves also worked the quarries where the stones for the government buildings came from. Ironically, the Statue of Freedom that sits atop the Capitol dome was made with the help of Philip Reid, a man enslaved by sculptor Thomas Crawford, who was commissioned to build the statue. According to the Architect of the Capitol, Reid was paid $1.25 a day by the federal government for his contributions.

“There is no telling how many stories that have been lost because, as a country, we didn’t value these stories,” historian and reporter Jesse J. Holland tells Smithsonian.com. “We’re always learning more about the presidents as we go forward and we’ll also learn more about the people who cooked their meals and dressed them.”

 

 

Those Forgotten Lyrics in the Star Spangled Banner

Few people know that there are other verses to the National Anthem. One of those verses is quite racist and belies the idea of Freedom for All Men.

In the War of 1812, the British, as they had done in the Revolutionary War, recruited black soldiers with the promise of freedom. Many of these soldiers were slaves, who escaped from the Plantation to fight for their freedom. IN the War of 1812, one of those groups specifically were the Royal Marines, who kicked regnant colonial ass across Maryland to sack the Capital, Washington, DC. Among the recipients of said butt kicking was a Lieutenant in the Colonial forces at The Battle of Bladensburg, Maryland…One Francis Scott Key.

An American depiction of the Battle of Bladensburg, all the black faces in Redcoat are erased.

Star-Spangled Bigotry: The Hidden Racist History of the National Anthem

Most people don’t know there’s more than one verse to the national anthem, and it’s the third that’s a doozy.

Aericans generally get a failing grade when it comes to knowing our “patriotic songs.” I know more people who can recite “America, F–k Yeah” from Team America than “America the Beautiful.” “Yankee Doodle”? No one older than a fifth-grader in chorus class remembers the full song. “God Bless America”? More people know the Rev. Jeremiah Wright remix than the actual full lyrics of the song. Most black folks don’t even know “the black national anthem.” (There’s a great story about Bill Clinton being at an NAACP meeting where he was the only one who knew it past the first line. Bill Clinton: Woke in the ’90s.)

In the case of our national anthem, “The Star-Spangled Banner,” perhaps not knowing the full lyrics is a good thing. It is one of the most racist, pro-slavery, anti-black songs in the American lexicon, and you would be wise to cut it from your Fourth of July playlist.

“The Star-Spangled Banner,” as most Americans know it, is only a couple of lines. In fact, if you look up the song on Google, only the most famous lyrics pop up on Page 1:

Oh say can you see,
By the dawn’s early light,
What so proudly we hailed,
At the twilight’s last gleaming?

Whose broad stripes and bright stars,
Through the perilous fight,
O’er the ramparts we watched,
Were so gallantly streaming.

And thy rocket’s red glare,
Thy bombs bursting in air,
Gave proof through thee night,
That our flag was still there.

Oh say does that star spangled banner yet wave,
O’er the land of the free, and the home of the brave.

The story, as most of us are told, is that Francis Scott Key was a prisoner on a British ship during the War of 1812 and wrote this poem while watching the American troops battle back the invading British in Baltimore. That—as is the case with 99 percent of history that is taught in public schools and regurgitated by the mainstream press—is less than half the story.

To understand the full “Star-Spangled Banner” story, you have to understand the author. Key was an aristocrat and city prosecutor in Washington, D.C. He was, like most enlightened men at the time, not against slavery; he just thought that since blacks were mentally inferior, masters should treat them with more Christian kindness. He supported sending free blacks (not slaves) back to Africa and, with a few exceptions, was about as pro-slavery, anti-black and anti-abolitionist as you could get at the time.

Of particular note was Key’s opposition to the idea of the Colonial Marines. The Marines were a battalion of runaway slaves who joined with the British Royal Army in exchange for their freedom. The Marines were not only a terrifying example of what slaves would do if given the chance, but also a repudiation of the white superiority that men like Key were so invested in.

All of these ideas and concepts came together around Aug. 24, 1815, at the Battle of Bladensburg, where Key, who was serving as a lieutenant at the time, ran into a battalion of Colonial Marines. His troops were taken to the woodshed by the very black folks he disdained, and he fled back to his home in Georgetown to lick his wounds. The British troops, emboldened by their victory in Bladensburg, then marched into Washington, D.C., burning the Library of Congress, the Capitol Building and the White House. You can imagine that Key was very much in his feelings seeing black soldiers trampling on the city he so desperately loved.

A few weeks later, in September of 1815, far from being a captive, Key was on a British boat begging for the release of one of his friends, a doctor named William Beanes. Key was on the boat waiting to see if the British would release his friend when he observed the bloody battle of Fort McHenry in Baltimore on Sept. 13, 1815. America lost the battle but managed to inflict heavy casualties on the British in the process. This inspired Key to write “The Star-Spangled Banner” right then and there, but no one remembers that he wrote a full third stanza decrying the former slaves who were now working for the British army:

And where is that band who so vauntingly swore,
That the havoc of war and the battle’s confusion
A home and a Country should leave us no more?
Their blood has wash’d out their foul footstep’s pollution.
No refuge could save the hireling and slave
From the terror of flight or the gloom of the grave,
And the star-spangled banner in triumph doth wave
O’er the land of the free and the home of the brave.

In other words, Key was saying that the blood of all the former slaves and “hirelings” on the battlefield will wash away the pollution of the British invaders. With Key still bitter that some black soldiers got the best of him a few weeks earlier, “The Star-Spangled Banner” is as much a patriotic song as it is a diss track to black people who had the audacity to fight for their freedom. Perhaps that’s why it took almost 100 years for the song to become the national anthem.

 

The War That Never Ended – John Horse and the Seminoles

Met a Seminole Chief many years ago, and got a real education about what was called by the US “The Seminole Wars”, which were actually a 50 year series of battles between the US Government and the Seminoles, and their black allies, sometimes referred to as Black Seminole because some of the leaders of this revolt were black. The longest and most expensive War fought by the US prior to the Civil War, and the most expensive of the “Indian Wars” in terms of GDP by the US. Which never officially ended.

Wiki actually has a reasonably good write-up of this period to get an understanding from the “65.000 ft view”.

 

The History of “Zombies”

The origination of the concept of the “Walking Dead” came from Haiti, It really only has been adopted into the American lexicon in the past 100 years or so. So, on the night before Halloween – the true tale of Zombies…

The original “zombies” were Haitian slaves, condemned to be trapped inside their bodies as slaves forever.

The Tragic, Forgotten History of Zombies

The horror-movie trope owes its heritage to Haitian slaves, who imagined being imprisoned in their bodies forever.

In the original script for 1968’s Night of the Living Dead, the director George A. Romero refers to his flesh-eating antagonists as “ghouls.” Although the film is widely credited with launching zombies into the cultural zeitgeist, it wasn’t until its follow-up 10 years later, the consumerist nightmare Dawn of the Dead, that Romero would actually use the term. While making the first film, Romero understood zombies instead to be the undead Haitian slaves depicted in the 1932 Bela Lugosi horror film White Zombie.

By the time Dawn of the Dead was released in 1978 the cultural tide had shifted completely, and Romero had essentially reinvented the zombie for American audiences. The last 15 years have seen films and TV shows including Shaun of the Dead, 28 Days Later, World War Z, Zombieland, Life After Beth, iZombie, and even the upcoming Pride and Prejudice and Zombies.

But the zombie myth is far older and more rooted in history than the blinkered arc of American pop culture suggests. It first appeared in Haiti in the 17th and 18th centuries, when the country was known as Saint-Domingue and ruled by France, which hauled in African slaves to work on sugar plantations. Slavery in Saint-Domingue under the French was extremely brutal: Half of the slaves brought in from Africa were worked to death within a few years, which only led to the capture and import of more. In the hundreds of years since, the zombie myth has been widely appropriated by American pop culture in a way that whitewashes its origins—and turns the undead into a platform for escapist fantasy.

The original brains-eating fiend was a slave not to the flesh of others but to his own. The zombie archetype, as it appeared in Haiti and mirrored the inhumanity that existed there from 1625 to around 1800, was a projection of the African slaves’ relentless misery and subjugation. Haitian slaves believed that dying would release them back to lan guinée, literally Guinea, or Africa in general, a kind of afterlife where they could be free. Though suicide was common among slaves, those who took their own lives wouldn’t be allowed to return to lan guinée. Instead, they’d be condemned to skulk the Hispaniola plantations for eternity, an undead slave at once denied their own bodies and yet trapped inside them—a soulless zombie.

After the Haitian Revolution in 1804 and the end of French colonialism, the zombie became a part of Haiti’s folklore. The myth evolved slightly and was folded into the Voodoo religion, with Haitians believing zombies were corpses reanimated by shamans and voodoo priests. Sorcerers, known as bokor, used their bewitched undead as free labor or to carry out nefarious tasks. This was the post-colonialism zombie, the emblem of a nation haunted by the legacy of slavery and ever wary of its reinstitution. As the UC Irvine professor Amy Wilentz has pointed out in her writing on zombies, on several occasions after the revolution Haiti teetered on the brink of reinstating slavery. The zombies of the Haitian Voodoo religion were a more fractured representation of the anxieties of slavery, mixed as they were with occult trappings of sorcerers and necromancy. Even then, the zombie’s roots in the horrors of slavery were already facing dilution.
It was in this form—Voodoo bokor and black magic—that the Haitian myth first crossed paths with American culture, in the aforementioned White Zombie. Although the film doesn’t begin to transform the undead in the way that Romero’s films and the subsequent zombie industrial complex would, it’s notable for its introduction of white people as interlopers in the zombie legend. It would take another few decades or so, but eventually the memory of Haiti’s colonialist history and the suffering it wrought—millions of Africans worked into the grave—would be excised from the zombie myth for good…

Which is a shame, because the zombie is such a potent symbol. For example, there’s a clear connection between the zombie of slave-driven Saint-Domingue and Ta-Nehisi Coates’s recent exploration of black disembodiment—the body under constant threat of capture, imprisonment, and murder. For Haitian slaves, the invention of the zombie was proof that the abuse they suffered was in a way more powerful than life itself—they had imagined a scenario in which they continued to be slaves even after death. In Between the World and Me, observing a young boy in front of a 7-Eleven, Coates writes, “This was a war for the possession of his body and that would be the war of his whole life.” The same declaration could be transported 1400 miles and 300 years and still hold true.

Instead American pop culture has used the zombie, fraught as it is with history, as a form of escapism, rather than a vehicle to explore its own past or current fears. Writing for GreenCine, Liz Cole is onto something when she says that, whatever their allegorical shadow, zombies are perhaps “indulging our post-apocalyptic fantasies” above all. Elmo Keep notes in The Awl how pop culture tends to romanticize depictions of the end of the world: In these situations, “Petty frustrations and mundane realities of real life all disappear, as do the complexities.” And so the zombie apocalypse isn’t an outlet for fears but for fantasies, functioning as an escape hatch into a world with higher dramatic stakes, fewer people, and the chance to reinvent oneself, for better or worse….Read the Whole Article Here…

 

Displaced By Slavery – Children of Former Slaves and Slaveholders Meet

Was in the local grocery store the other day. When the woman at the counter saw my last name, she chuckled – that’s my last name too. We could be cousins. I told her, if you are from a certain part of Virginia, we probably are. Stunned by my frankness she asked about the family. I told her some of the background, and how the family had spread all the way down the Shenandoah Valley into Kentucky. I explained to her the origin of the family name being an Irishman who had settled in the Valley in the 1830s and worked as a coal miner. I explained that the family was fairly large, and the last time anyone had done a reunion – they had counted up several thousand relatives.

Visibly shaken, she said the town which she was from. I explained to her my grandfather had been born in that Town, but didn’t explain the circumstances. I’ve got to go by the store to pick up a prescription tomorrow… Should be an interesting discussion.

When kin of slaves and owner meet

I don't know if they are physically related - but these two could pass for sisters in my view.

Betty Kilby was gripped with apprehension. Descendants of the white family that enslaved her kin were coming to dinner.

She scrolled through a mental Rolodex of relatives who might flip out. Her brothers had already asked her: Why would you want to meet the family of those who held our loved ones in bondage?

“When they ask that question,” she says, “you kind of scratch your head. It makes sense. Why would you want to do that?”

As the dinner neared, she thought of her grandparents, who had toiled in the fields of rural Rappahannock County, Virginia. “Out of all the crazy things I’ve done,” she thought, “this has got to be the craziest.”

Betty had faced down racism, and white people, before. She was one of the first African-Americans to attend a desegregated school in Virginia. She’d even written a book about it.

But this dinner, though weeks in the making, would test her in a new way.

‘Knew we were connected’

It was a surprise for Phoebe Kilby to learn that her family owned slaves. It wasn’t something her father ever mentioned.

But Phoebe had read newspaper articles about African-American Kilbys living in Virginia, near the farm where her father grew up. Her curiosity sent her on a search of old courthouse records — deeds, wills, census documents.

She soon learned her family owned five slaves.

And when she read Betty Kilby’s book, the puzzle fell together.

“I just knew we were connected,” Phoebe said.

But how does the descendant of a slave owner reach out?

“It’s a hard thing to do out of the blue,” Phoebe said. “What do you say to somebody? And how are they going to react to you? Are they going to be angry? Are they going to say, ‘I never want to talk to somebody like you?’ ”

On January 15, 2007, she sat down at her computer and fired off an e-mail to Betty. It was Martin Luther King Jr. Day.

“My name is Phoebe Kilby, and I am white,” the note began.

“Martin Luther King had ‘a dream that … the sons of former slaves and slave owners will be able to sit down together at the table of Brotherhood.’ Perhaps, we as daughters can contribute to fulfilling that dream.”

Watch a CNN reporter’s reconciliation journey in Mississippi

Days went by. No response.

“At first, I thought she doesn’t want to talk to me.”

It turned out a computer glitch meant Betty never received the e-mail. Two weeks after she sent the first note, Phoebe tried again.

“Hello, cousin,” Betty responded.

The two spoke briefly by phone and made a plan to meet.

Betty was mega-busy on a book tour, giving speeches about love and brotherhood. At schools, black children would ask, “How come you don’t hate white people?”

“I tell them hate is like taking poison. The only person you hurt is yourself.”

Without much thought, Betty invited Phoebe to the family dinner. “I thought, what kind of hypocrite would I be if I could not sit down at the table of brotherhood with Phoebe?”

Still, she and others in her family couldn’t help but wonder about Phoebe’s motives. Were the descendants of the slave master coming to steal from them one last time?…