#enslaving black people today

[lovesexrelationships]

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[sukibenders]

"Cannibalism as a metaphor for love is such an interesting narrative choice!" Until you add poc into the narrative and here come the millions of "think pieces" that either 1.) dehumanize them for the same thing their yte counterparts are praised and, sometimes, even...applauded for (eg. Yellowjackets and other supernatural media), 2.) or use it inappropriately to justify harm brought on to poc communities. But that's a conversation for another time.

(tw for some of the tags as well)

[llycaons]

by coincidence I'm also reading beloved by toni morrison which...is an incomparable depiction of slavery to say the least

[elodieunderglass]

History of Black jockeys in the USA: tumblr starter pack

The gif above was created by animating the motion study of “Annie G,” plate 627 of Eadweard Muybridge’s 1887 work, “Animal Locomotion”. The horse is a mare named “Annie G.” The jockey, unknown, is a Black man. It is one of the earliest motion studies on record, and captures some of the first humans and first animals to be recorded this way. (The earlier 1878 Muybridge study of the mare Sallie Gardener is more famous but you can’t really see the jockey.)

The Black jockey is referenced (fictionally) as an ancestor n Jordan Peele’s film Nope (2022) which also looks at the relationship between Black men, horses, and the consumption for entertainment of both of their bodies.

Fold into that what we are learning about today’s acceptance of the jockey-as-consumable, of their body as an accessory, of their wellbeing as mostly irrelevant; but then remember that once upon a time, people cared a lot more about horse racing. This is a big, tricky topic in American horse racing. There was a time in American history when Black jockeys were enslaved and forced into a job that we know is dangerous and consuming. Later there was a time in American history when Black jockeys were incredibly influential and important, competing equally alongside white jockeys, and they were deliberately pushed out of a sport they had mastered.

“The Undefeated Asteroid,” Edward Troye, 1864. Enslaved horse trainer Ansel Williamson, right, holding saddle. Ed Brown, jockey on left adjusting his spurs, was the young enslaved jockey. The groom is unidentified.

Press Keep Reading for an essay/signposts to resources. It’s intended as a jumping-off point for curious people and historians to learn more. TW for racial discrimination and discussion of weight.

As we know by now, jockeys are considered consumable/disposable by their sport; they are athletes whose names are less memorable than their mounts and their working conditions are tough. The sacrifices that jockeys make today to remain strong and light are hard enough when the jockey is willing. They have hard weight limits on their profession. And one of the very dark horrors of this was that young enslaved Black men of small stature and riding ability were singled out and used as jockeys. Their sacrifices would not have been willing. While this essay is about the Black athletes who willingly entered the sport post-abolition, I think it’s important to be up-front about the history of enslaved jockeys in America. Jockeys like Ed Brown (above) were forced into the job very, very young.

Horse racing is a bonkers calling, but it’s also one that people willingly follow. Post-abolition, there were many Black American jockeys who were incredible athletes, their records and statistics still impressive today. In a surge of excellence around the 1890s, Black jockeys rose to remarkable influence and power in America, becoming household names above even the horses, travelling the world, greeted with admiration, true celebrities with their faces on merchandise. At the very first Kentucky Derby, raced in 1875, 13 of the 15 jockeys were Black men.

Between 1890 and 1899, African American jockeys won the Kentucky Derby six times. By the early 1900s, they were history. The key push to exclude Black jockeys came when White jockeys began violently attacking their African American counterparts by boxing them out during races, running them into the rail, and hitting them with riding crops. These attacks prevented Black jockeys from finishing in the money, and endangered fragile and valuable racehorses. Soon after the attacks began, African American jockeys found they could not get rides. Anxiety over job insecurity appears to have played an important role in White jockeys’ actions: there were only a limited number of riding slots. White jockeys would have benefitted in any circumstances from the exclusion of Black jockeys, but in the late 1890s the US was in a depression, and unease about finding rides was especially high. Combined with a growing anti-gambling crusade that reduced attendance at racetracks and eliminated some tracks entirely, jockeys found demand for their services contracting.(National Bureau of Economic Research)

Professor Pellom McDaniels, describing the impact of this on legendary Black American jockey Isaac Burns Murphy:

MCDANIELS: If black people are supposed to be inherently inferior, to have someone who demonstrates success in material terms unravels this idea and therefore those whites during this time period who believe themselves to be inherently superior, something's broken in their psyches. And Murphy represents that kind of attack on white supremacy.

Isaac Burns Murphy, one of the best American jockeys of history, had an unprecedented rate of wins (something like 44% which is almost impossible.) he was born into slavery, but his mother managed to escape with him as a toddler to a Union Army camp. He was inducted into the Jockey’s Hall of Fame in 1955 and Eddie Arcaro was quoted, “there is no chance that his record of winning will ever be surpassed.” (How could it?!)

Today, the American Racing Museum honours many Black jockeys of history in their Hall of Fame, telling some truly incredible stories that are worth browsing.

Like James Winkfield. Born in America 1882, died France 1974. won the Kentucky Derby twice. Left America due to this rising backlash against the growing prominence of Black jockeys, the KKK in particular explicitly objecting to his celebrity and earnings by sending him death threats. Winkfield therefore rode and trained in Europe, settled in Russia, FLED THE 1919 REVOLUTION WITH 200 HORSES?, married an exiled Russian aristocrat (????) and, lest he know peace for five minutes, defended his horses from the European Nazi invasion with a pitchfork(!!!!). Fleeing WW2 to America, where the new racial segregation was now being widely embraced, Winkfield found hotels that had once welcomed the celebrity athlete suddenly turning him away (never forget that segregation was artificial and deliberate.) I am still stuck on him sneaking 200 thoroughbreds out of Russia. Here’s his Britannica article and Hall of Fame bio.

The campaign of racism and terror was successful at driving Black athletes from the profession, and Winkfield was the last Black jockey to win the Kentucky Derby. Jim Crow swept through the USA, and white people in the South comforted themselves with “lawn jockeys,” racist caricature lawn ornaments of Black men in jockey silks.

It wasn’t until the 1970s that Black jockeys began winning high-stakes races in the USA again.

Hopefully this has spurred (ha!) your interest. Here are some links if you find yourself interested in more!

American racing museum: Jockey hall of fame

Kentucky Derby Museum’s Black Heritage in Racing collection

How and Why Black Riders Were Driven from American Racetracks (summary paper, National Bureau of Economic Research)

There is no competition: the legacy of black jockeys (1975 entry in Sepia magazine preserved here. Note that James Winkfield’s picture incorrectly identified as Isaac B Murphy.)

This 1975 photo is from the article above and describes Cheryl Smith, “first Black American female jockey to hold a license.” I haven’t been able to find out much about her, but I’m not a historian - let me know if she takes your interest as a topic!

It looks like there are some big interesting books on the subject, though I haven’t read them myself. If you’re interested in doing a research project, here they are!

The Great Black Jockeys: The Lives and Times of the Men who Dominated America's First National Sport, by Ed Hotaling, 1999

Isaac Murphy: The Rise and Fall of a Black Jockey, by Katharine C Mooney, 2003

The First Kentucky Derby: Thirteen Black Jockeys, One Shady Owner, and the Little Red Horse That Wasn't Supposed to Win, by Mark Schrager, 2023.

[english-history-trip]

Portrait of an unidentified young woman by Wenceslaus Hollar, 1645

The reason why we should remember Cattelena, who lived in Almondsbury near Bristol, is that she is one of the few African women to have left a record in the rural Britain of the seventeenth century. All we have is the inventory of her goods at her death in 1625: a cow worth £3, a bed, a quilt, a candlestick, four pots, dishes and spoons, ‘all her wearing apparel’, a coffer and two little boxes. It amounted to £6, 9 shillings and sixpence. She was not wealthy, but she was supporting herself, with the aid of her cow and her labour. She was single, like one in five of the women of seventeenth-century England, and she appointed another woman as her executor. Her name – only a first name was given - suggests she had arrived in Bristol via Spain. That’s all we know, but it’s enough to change our picture of the English countryside.

Almondsbury is a small village close to Bristol. At the time Cattelena lived there at least another 16 Africans lived in Bristol. Just like Phylis Setterford, the way we know about Cattelena is because of the inventory of her possessions after her death. She is described as ‘Cattelena, a negra deceased of Almonsbury in the county of Gloucester, single woman & in the diocese of Bristol’. Her inventory includes cooking utensils, clothes, bedding, tablecloth, and a candlestick. However, Cattelena’s most prized possession was a cow. One cow would keep her in milk and butter, as well as provide an income through the sale of dairy products in the local area. Cattelena would have been able to graze her cow on common village land. This would provide her the opportunity of independence and self-sufficiency. Dairying was women’s work. With around 80% of people living in the countryside, it could be a serious income generator. On a farm you would have one dairymaid to six cows. Anything greater would require more servants, and a herd typically had no more than twelve cows. The best hours for milking were between 5-6am and 6-7pm. From Whitsun (May) to Michaelmas (end of September), a cow could produce a gallon of milk a day, which could be used to make a range of ‘white meats’ – meaning cheese and butter. Catellena’s cow was worth £3 10 shillings, £460.32 in today’s money. In 1625, the year Cattelena died, this would have also bought you 10 stones of wool, a quarter of wheat, and was the equivalent of 70 days of skilled labour. In Tudor times, cows were given names. Some reflected their function, as well as the owner's sense of humour. Eleanor Cumpayne of Halesowen, Worcestershire, inherited a cow named Fillpayle from her father George in 1559. Was this name an order shouted at the cow or a compliment for how productive she was? Other cow names recorded include Gentle, Brown Snout, Lovely, Motherlike, Winsome, and Welcome Home. There is no record of Cattelena’s cow having been given a name, but that doesn’t mean she wasn’t, as this wasn’t a typical thing to record in an inventory. There is no furniture in Cattelena’s inventory. This could suggest that she rented a room in someone else’s home. This could be the home of a widow named Helen Ford, who was named as administrator to Cattelena’s estate. Cattelena was unmarried but this was not unusual, with around 30% of the English adult female population single. However, it was rare for single women to live in their own home and only about 5% of single women below the age of 45 were head of their own households. Naming Helen Ford as her administrator suggests she was not living with relatives. The total of Catellena’s possessions was valued at £6 9s 6d (£851.59). The existence of Cattelena’s inventory shows us that Black Tudor women could own property themselves and live independent lives. It is significant that as a woman she owned anything at all, it indicates her relative independence. Not only was she not enslaved, but thanks to her cow she seems to have been able to support herself and was free from service or any family obligation. Imagining Cattelena, a dark skinned, independent woman, going about her day-to-day business, preparing her meals, cleaning her bedding, milking her cow, in her rural village makes us imagine English life of the past in a completely new way. She was independent, but she lived an ordinary life, much like most other Tudors.

[the-blueprint]

𝐓𝐡𝐞 𝐂𝐚𝐫𝐢𝐛𝐛𝐞𝐚𝐧 𝐢𝐬 𝐚𝐧 𝐄𝐱𝐜𝐞𝐩𝐭𝐢𝐨𝐧𝐚𝐥 𝐏𝐥𝐚𝐜𝐞 𝐭𝐨 𝐋𝐢𝐯𝐞, 𝐖𝐨𝐫𝐤 𝐚𝐧𝐝 𝐏𝐥𝐚𝐲 --- 𝐂𝐚𝐫𝐢𝐛𝐛𝐞𝐚𝐧 𝐂𝐚𝐫𝐧𝐢𝐯𝐚𝐥 𝐚𝐬 𝐚 𝐑𝐞𝐬𝐢𝐬𝐭𝐚𝐧𝐜𝐞 𝐌𝐨𝐯𝐞𝐦𝐞𝐧𝐭

Posted @withregram • @knowyourcaribbean This viral video shared by @tracecaribbean in Martinique is one of the most beautiful examples of how Carnival in the Caribbean was designed for colonial disruption.

What you are looking at is Nèg Gwo Siwo, a Carnival practice performed for almost 2 centuries by enslaved people and their descendants. While Europeans in the Caribbean had pretty masquerade balls before Lent, black people covered themselves in dark molasses to amplify the blackness of their skin. They called them the Molasses Negroes. Using something seen as valuable and expensive for the white man’s profit, to smear across their skin to make themselves the blackest version of their blackness. Look at the irony.

So this video you see today in 2023 is generations upon generations of a legacy of resistance, where whether we know it or not, we have this in our blood.

And this is why you must make room for the Nèg Gwo Siwo of Guadeloupe and Martinique.

And yes you can find many versions of this in the Caribbean - Jab Jab of Grenada, Lans Kod of Haiti, Jab Molassie of T&T, Los Tiznaos of Dominican Republic, Nèg Marron of French Guiana… the list goes on. These days most use charcoal or oil motor oil, but the intention is the same - BLACK.

[dykesynthezoid]

Will never not be obsessed w both Louis and Armand calling Daniel “boy” and it’s never lost on me that they both have the context to understand “boy” as a social caste in a way many people (esp white people) living today might not immediately recognize… I think the context w Louis is perhaps more readily obvious to modern people (understandably) but man the reality of the word “boy” is that its usage to indicate a power discrepancy really goes back to ancient history.

In Ancient Rome, you literally could not be referred to using the term for an adult male if you were enslaved. You would forever be called a boy; “puer;” regardless of age.

Boyhood in Ancient Rome is simultaneously a marginalized, romanticized, and even eroticized position. That romanticization of youth, of youthful masculinity in all its perceived contradiction, taken to its logical extreme in such a sternly patriarchal society. The puer delicatus archetype certainly didn’t suddenly disappear with Rome’s collapse; we can see how it endures through the Renaissance, just objectively. And I would say Marius acts almost as a physical representation for the influence certain Ancient Roman ideas continued to have on Renaissance Italy, in this context. Armand is someone who actively can never fully escape his casting into this role, (can even never physically grow beyond it in the books).

In Middle English, the word “boye/boi” is most typically used to describe a male servant. Its connotation has more to do with class than age. And I think many of us are aware how that idea was preserved in American slavery and the post-slavery treatment of Black men.

I think examples like these really help illuminate the ways in which “boyhood” has always been a distinct social class, and in some cases has even occupied what is essentially a third gender role, especially in strongly patriarchal and/or martial societies.

So when Louis and Armand call Daniel “boy,” well. They certainly mean it in one or two very specific ways. (Personally I think Louis is more likely to mean it in a disparaging way since that’s the only way he’s ever heard it used for him; meanwhile I think Armand is more likely to see it as something inherently vulnerable and even potentially worthy of veneration, even if it’s in a way that’s paternalistic).

[lovesexrelationships]

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[sacramentohistorymuseum]

On June 19, 1865, Union troops arrived in Galveston, Texas, and Major General Gordon Granger announced the end of the Civil War and that the enslaved people in the town were free. This was the last area in the South to receive the orders that slavery was abolished, and this announcement came over 2.5 years after President Abraham Lincoln issued the Emancipation Proclamation. What has become known as Juneteenth is now a federal holiday since 2021 and it is a symbolic date representing the African American struggle for freedom and equality in the United States and is also a celebration of family and community.

You might ask, what is important about Juneteenth to California history? Slavery was a major topic discussed at the California Constitutional Convention in September 1849. While California did enter the Union on September 9, 1850 as a “free state” as part of Congress’ Compromise of 1850, slavery did exist in California and there were certainly protections under the law that were not awarded to all people. Many enslaved people were brought to California during the Gold Rush.

Early Black civil rights leaders in Sacramento in the 1850s, such as Daniel Blue, Jeremiah B. Sanderson, William Yates, Charles Hackett, and Joseph Smallwood confronted political challenges and sought further representation in California in a time when a Person of Color could not testify against a white person in court. Early California newspapers were full of accounts of enslaved people paying for their freedom, testimonies by anti-slavery and civil rights activists, and stories covering plaintiffs suing for freedom. Elements of slavery continued in California through the Civil War.

The Emancipation Proclamation, General Granger’s announcement, and the 13th, 14th, and 15th Amendments to the U.S. Constitution after the Civil War did not solve issues of freedom and equality. The struggle of civil rights continued through the 20th Century and the extension of those rights to all people continues to this day.

For today, Jared letterpress printed “JUNETEENTH” in 30 line pica wood type. The typeface is French Clarendon and the type was made by the Hamilton Wood Type Company in the late 1880s. This was printed with yellow, red, and green ink using our Washington hand press, which was made in 1852.

[vague-humanoid]

n childhood, I was taught the importance of seeing Black faces in government positions and political power. At school, I learned how integral specific Black political leaders were to the Black Revolution—especially during the Reconstruction era and the Civil Rights Movement. I understood from a young age that the presence of Black faces in political institutions was necessary for community advancement. 

I still remember learning about Hiram Revels, who in 1870 became the first Black elected official to serve in Congress. This was shortly after slavery was abolished, and Revels’ presence in U.S. politics was a watershed moment for Black American communities. 

Our presence in these institutions that sought to exclude us did indeed make a difference. Now, even after witnessing the election of a Black president in 2008 and seeing more and more Black people in spaces of political power and privilege, I’m not so sure.

When Barack Obama became president in 2008, I remember the joy felt across my community and this understanding that if a Black person could reach the highest level of power in the U.S., change had certainly come.   

That was the beginning of a harsh reality check for me. What good is Black political representation in a system meant to maintain the subjugation of marginalized people? What positive change does that representation bring when people with Black faces are complicit in the same oppression and violence that continue to devastate communities like ours?

Communities like Gaza, whose devastation we continue to see every day.

The death toll in Gaza is more than 37,000, and the U.S. has repeatedly vetoed a life-saving ceasefire for the Palestinian people and voted against the effort to recognize Palestinian statehood. 

The U.S. has left Palestine and its people in the path of fire and destruction. The world has watched the U.S. ambassadors for the United Nations silently raise their hands to veto ceasefire resolutions. Their silence speaks volumes.

U.N. ambassadors Linda Thomas-Greenfield and Robert A. Wood are Black Americans in high-ranking government positions, two Black Americans who ostensibly represent our ability to overcome a history of slavery, genocide, and racism, the relics of which continue to plague our communities today. They are two Black Americans choosing to subject another group of oppressed people to genocide and displacement, not so different from what our ancestors faced when they were stolen from their lands, slaughtered, and enslaved. 

Before you assume otherwise, let me say that I do understand nuance. Yes, Ambassadors Thomas-Greenfield and Wood do carry out Washington’s decisions, and they do not act on their own behalf; they are the voice of the U.S. government. But for me, the question remains: Why are you there? As Black Americans, why are you choosing to work as conduits for colonization, imperialism, and genocide? What does this do for Black people in America right now? Because existing in places of power and privilege does not inherently equate to uplifting and serving the Black community. 

Another example is White House Press Secretary Karine Jean-Pierre. The daughter of Haitian immigrants, Jean-Pierre is the first Black and openly gay woman to hold her role in the White House. She is a Black woman I once looked up to—until I began to pay close attention to the way she speaks of Israel’s war on Gaza. 

In one press conference, Jean-Pierre could not even acknowledge why Palestinian, Muslim, and Arab organizations rejected meetings with President Joe Biden. I’ve watched Jean-Pierre dismiss journalists’ questions regarding the safety and protection of Palestinians in Gaza. Of course, Jean-Pierre is the White House’s mouthpiece, and we do not know her thoughts on the genocide in Palestine. But again, I ask: Why is she there? What is she willing to co-sign to have proximity to power? What personal excuses are used to justify being complicit in oppression not so different from what our own people face?

How many times will we exempt Black political figures from accountability while holding up their representation as some sort of community good? Do we not realize the harm this does when we uplift Black leaders who merely act as conduits for white supremacy? As a Black woman, I find this hard to accept. 

more at link

[fullofwoe5321]

It's impressive how people continue insisting in label Tyler as a cold manipulative guy who never cared for Wednesday.

You guys really have to force this narrative! But with me, this is not gonna happen!

We have SCENES where he genuinely smiles alone after talking to her or something like that.

Oh but he said he liked killing... Have you ever watched the show? Have you ever realized he was possessed by the Hyde when he said that? Have you ever realized he was on the verge of crying after the revelation? We don't know the dimension of his corruption or his Hyde, but on the show it's said that the Hyde  becomes the willing instrument of whatever nefarious agenda this new master might propose.

OH let me save you some time, Wednesday was not furious because he killed some people (AND PLEASE, he didn't kill Eugene on purpose because he was Wednesday's friend) or he was the monster. She was furious because she was outsmarted and betrayed by Tyler. The only person she opened her black little heart and he was the one who stomped it. He was the monster under her nose and she underestimated him. That's why he humiliated her with that monologue in the police station. He knew she was very competitive and the only way to hurt her was bringing that fact in to her face. By the way, ABSOLUTE CINEMA! Praises to Hunter.

At the end, Wednesday understood very well what happened during the monologue about how Laurel manipulated and enslaved Tyler. And then we found out he was tortured, drugged, abused, groomed and corrupted in order to unlock the Hyde. So I fail to see him as the real villain.

Oh but he hated Wednesday and wanted to kill her! Excuse-me but Wednesday is not an angel: she almost killed 2 normies tossing piranhas in the pool, she said she would go further in the pranking against Xavier LOL she was about to hammer Tyler's knee if his father didn't interrupt her! And he possibly was ordered to kill any outcast before see her in the woods after Goody healed her.

Did Tyler hate her? You guys make me laugh! He hated her so much he wanted to kiss his nemesis! He hated so much he learned how to prepare that happy birthday coffee in one week! He hated her really bad that he prepared a date he knew she would like. What kind of hate is this? He saved at least 2 times as the monster and the first time was his free decision. He didn't know about her being an important key (!) to laurel´s plan.

I'm not saying here that he didn't manipulate her or lied to her. I know what he did. But he was forced to do those things! Do you really want to believe he wanted to lie for her? They really liked each other's company. It's not difficult to find the hints about how they are comfortable with each other. He loves her personality and she loves he likes her despite her personality! Isn't that obvious? They are not toxic as people keeping saying, but they were envolved in a toxic situation.

I'm really tired of people wishing Tyler's death on Twitter because they believe he is threat for Enid and the Wenclair ship. But let me save you more time because I'm genererous today: it's not gonna happen! Tyler is a main character. He is not gonna die. Wednesday has some sort of connection with him and we will find out what it is on S2. Besides that, the Hydes lore begins now. We have so much to learn and see! Let's wait.

That's it. Regards.

P.S.: I'm thinking about translating this text and transform into a thread on Twitter to bring more hate to my life from anti Tylers.

[holybibly]

This is a little preview of my new series and yes, bunnies, this is a whole series from me. I hope everyone is ready for an erotic dystopia?

Decadent dystopian erotica with majestic dragons - second teaser for today

Glass House Ateez x reader

Everything changed in an instant. 

The king was dead, and thousands of dragons took to the burning skies. The old world was over, and a 'new age' was in the making—an age of gods and monsters. 

A thousand years ago, the fires of revolution blazed across the face of the world. Dragons—the creatures of ancient legends and children's fairy tales—reduced the once prosperous world to ashes in a matter of minutes. Rivers of black blood coursed through the veins of the streets, flooding the cities and lands in their wake. The sky was a blaze of purple flames and electric shocks. The church was reduced to rubble, and the royal family was executed in a public display. In the eyes of the dead, the unspoken horror in front of these majestic creatures remained forever, and in the sparks of the flames, they shimmered like precious sea stones. 

There was a bitter smell of burning flesh and ash in the air. It was the smell of dreams on fire—the smell of a future in decay. 

It was the beginning of the end of ancient life. The beginning of a new world. The Age of Immortality has begun. 

All the legends turned out to be true; dragons did exist. They had always lived close to us, lurking in the velvety darkness of the night, waiting for the hour. Waiting for the hour to come when the power would be in their hands. Dangerous, unbridled, wild creatures of magic and the elements, predators at the top of the food chain. They had come into the world to rule, not to obey, and now, at long last, their time had come. 

The world was at anarchy. Dragons were killing, raping, and enslaving races and lands as if it were an amusing child's game. They drank blood as black as the night from golden bowls, and they ate our succulent flesh as our bones cracked under the pressure of their razor-sharp teeth. They would hold orgies in the midst of the torn corpses and revel in their omnipotence. Those were the days of darkness. A time of terror, when the very word danger was a synonym for life itself. And so it went for several years, until the ultimate power fell into the clutches of the deadly Children of the Night, the oldest of all dragons. 

The majestic Hala. 

Eternal as the moon itself and deadly as the uncharted depths of the ocean, they inspired burning terror in all who encountered them. To their people, they were nothing more than a myth, a legend written on fragments of tablets. Forefathers, ancestors—they had hundreds of names, but each one inspired more fear than the last. They were predators among predators, bristling with animal dominance and primal, unbridled sexuality. They exuded power and sinfulness. They were the ones who defined the rules and set the boundaries of what was permissible. 

With the arrival of Hala, a new phase in the history of the world began. 

Humanity was enslaved, and dragons became the dominant species. As the years went by, the human population began to decline rapidly, with fewer and fewer humans, until "our" species reached the status of gatherers. Angelicus Nova, or Angel Stars, was what we came to be called. Human existence took on a strange religious orientation; we were worshipped, idolized, and adored, but despite all this, humans remained nothing more than a rare exchangeable currency, nothing more than an expensive trinket that was prestigious to own and could be broken with a flick of the wrist. 

The human being also became one of the ways in which money flowed endlessly. These institutions were known as "glass houses." Gateway to heaven. They would be the equivalent of strip clubs or luxury escort houses if you and I were in the old world. The rules were the same: "Look, but don't touch." Girls and boys were expensive pieces of family jewelry that rested under the glass of fancy display cases. Our masters showed us off to the greedy eyes of the world with all the pride and ostentation that dragons have. 

In spite of their possessive, animalistic nature, dragons were nothing more than swaggering bastards with inflated egos and delusions of grandeur.

Humans could be anything as long as dragons owned us—a muse, an innamorata, a nymph, an angel, a siren, or even a goddess—but like everything else in the universe, we came at a price. 

The 'glass houses' were only in operation at night. During the day, all the 'jewels' rested and tidied up after tiring hours of contemplation of the world through the bluish glass of the display window. Nice, obliging workers in starched white collars were busy with the cleaning, scrubbing the baroque decorations of the vetrines with great care from a mixture of sperm, drool, and other secretions. You looked at it with an almost reverent awe, finding it disgusting to the point of bordering on the pornographically beautiful. 

You could see it as real art—crude and original, but art nonetheless. There was something particularly mesmerizing about it, almost hypnotic, about the way the thick, pearly sperm dripped slowly from the golden flowers. 

Of all the glass houses that ever existed, "Eros" was the most beautiful. It was the jewel in the crown of the New Empire, and you were its goddess. There were rumors that the Hala themselves were customers of 'Eros'. But rumors were only rumors. If they were ever to visit your 'home', you would know about it, for they would be where all men ended up—at your feet. 

You were content with the life that you were living. There was no tragedy and no misery, no abusive family or abusive peers, no bullying and harassment at school—no, you had it all great. You were born here at Eros—the growth and blossoming of a beautiful flower. Your whole life has been within the confines of glass rooms and silk sheets, but unlike your dreamy friends, you weren't in need of rescue. 

Your name is Aphrodite. Born in the radiance of the Creator. A goddess among goddesses, carved out of marble and mother of pearl. Your hair falls to the ground in waterfalls of pearls and silk. Your eyes are the eerie silvery moonlight in half-darkness, the deadly attraction of jewels in velvet lashes. Your lips are the succulent, juicy, forbidden fruit that every man would like to taste. The pain of your kiss is going to be the last pleasure of life. 

You are not a delicate, pure lily; you are not a passionate, fiery rose; you are a narcissus reveling in the crystal of mountain waters. You love yourself to pain, to death, to despair, and in all the New Empire, there was none more beautiful than you. 

Original sin. The primordial beauty. You are desire in all it manifests and begins to manifest. 

The naked goddess, clad in snow-white fur like armor, is the goddess of love and ecstasy. 

You've never been conceptualized; you've always been enigmatic. 

You have been the object of worship. Your beauty has been sung in songs, and your love has been professed in a thousand languages. "Eros" was the site of visits from the mightiest and most powerful dragons of the New Empire. They all crawled at your feet, stroking their thick, greased with their cum cocks, greedily as they burned your skin with their golden gaze. They licked the deceptively thin glass of your display case with their long, sometimes split tongues, leaving muddy streaks on the perfect surface of the glass. The mighty and great dragons, unaccustomed to humiliation and submission, urinated like bitches in heat at the mere sight of your bare shoulders and long neck covered with diamond serpents, their eyes shining like stars in the twilight of your silken chambers. They would drip their sperm onto the icy marble floor until it collected in small, glistening puddles, and then they would lick it up as if it were the sweetest nectar in the world. Ambrosia in the truest sense. 

Behind the glass walls of Eros, they were dominators, predators, and the rulers of this world through fear and pain, but here in this garden of Eros, they were nothing more than whores—shameless and needy. Slaves to your beauty, desperate to please you. 

Their moans are always a delight to you. The moaning of your name. 

The scenarios have been repeated to the point of being painful. Sugar-sweet subs with outstretched tongues and pretty, tear-stained faces. Dominant alphas with sweat-glistening skin and eyes rolling with pleasure.

Dragons fucked other dragons; orgies and bacchanals were staged; they were subjugated and subdued. They growled, moaned, squealed, and purred; some were fucked like a port slut, and some were licked for hours until they passed out from hyperstimulation. Some masturbated in front of your window, enjoying the fact that you were there to watch them, and there were others who would spend their heat and ruts in front of your window. 

The list could go on and on: bondage, darkphilia, breeding, voyeurism, humiliation, objectification, and breathing games.

You were saturated with this game. 

There were so many ways in which you could spend your evenings in the company of others. It was all designed to excite you, to make you beg, and to make you plead. Each of your visitors secretly hoped that one day you would strip off your luxurious furs and assume the position that was right for them—submissive, naked, and ready to accept whatever it was they were giving you. 

It was an act of power; it was a position of strength, but here you were the strength. You were power. 

No one would ever have the temerity to lay a hand on you. Goddesses are always untouchable.

You entertained yourselves by teasing them, mocking them, and fanning their flames of desire and passion. Dragons are creatures that are very dependent on their emotions and their desires; they feed on their power and their magic, but when they do not get what they want, it burns them from the inside; it breaks and crumbles them, like a cookie that has been bitten.

It was delicious, but you were full. Thank you, next.

You never denied that you were a sadist; you had a taste for pain; maybe it was a kind of revenge for the destruction of your family; maybe not. They came to you for that feeling; the dragons wanted to be punished and tamed, and the feeling of pain made them cum harder. As they say, Orgasm is a little death.

You could play this game for hours on end, letting the fur expose your boobs and pressing it against the cold glass as you went. It was magnificent—tall and plump, as if it had been milked with milk—with pink nipples the color of magnolia blossoms. There was something animalistically seductive about it—an appeal to their natural reproductive instincts—that evil thought of possible pregnancy. Their whimpering made you laugh, and the sounds they made were so sweet—desperate pleas and long, long moans.

"Let me taste you; I want it so much. I was a good boy, such a good boy."

There were other days when you would let your hands run over the bare skin of your thighs, leaving long red streaks that stood in erotic contrast to the silk of your pale skin. You smeared the clear, shimmering liquid of your juices along the line of your neck, in that most exciting place for dragons, where their teeth locked in a mating mark, as if branding their mate in the most perverse of affiliations.

"Tell me I belong to you; please say it. I'll do anything you don't want. Own me, use me; I want to be your toy.".

Sometimes other girls would be brought into your shop window to put on an erotic show. Exquisite nymphs and rosy-cheeked Lolitas would explore your tender skin with their soft, wet tongues, leaving traces of hungry kisses, until at last their lips would close on the most intimate spot between your thighs.

On days like this, the whole of 'Eros' would shake with furious, jealous growls and thunderclaps. Dragons were terrible possessive, and even though the "scene" itself would excite the hell out of them, the jealousy would burn through their veins from the inside out, like a deadly poison.

"You belong to me, and only to me. You are mine, mine and mine alone. I will tear this girl apart, and we will fuck in her blood until there are no more conscious thoughts left in your pretty little head, until you remember nothing but my name.".

But no matter what their words were to you, you didn't have a care in the world. Nobody would dare touch the goddess, and if they tried, they would not only lose their hands but also get killed.

That was the law of the New Empire—all the people who were left were protected and sheltered in an incredible way. There were very few of you, and if there had been any harm to even one of you, it would have been a real tragedy.   Only once has there been a breach of that law, and the consequences have been terrible. No one wants a repeat.

In any case, your life in the Garden of Eros was a pleasure. Maybe it was some kind of perverse way of looking at the world and love, but you didn't have any desire to change anything; everything was great.

Have you ever wondered if there might be another version of you out there? Perhaps, somewhere in a parallel universe, humans would still exist as the dominant species, their countries and cities would be prosperous, and you would be living a different life—a normal one. There, in that other universe, that other Aphrodite—no, not Aphrodite—you would have an ordinary name, not a divine one, something cute, something sweet, and always with a hint of shyness. It is probably there that you would have experienced your first love, that you would dream of a prince who would take you off into the sunset, and that "and they lived happily ever after." You would have been embarrassed to talk about sex, and you would have blushed horribly if his fingers had been in your knickers. But you weren't her. And she wasn't you. You don't want to be saved from sinning; you want to become one of them. You want to experience forbidden pleasures. You want to subjugate and dominate.

You're not in need of a prince; you've already had a king, or rather, eight kings. The day will come when everything you have ever dreamed of will come true, even if you haven't met any of the Hala yet.

You want power; you want to sit on a golden throne in a castle high up in the sky, and so it shall be. They say that love is a great strength, but they fail to mention that it is also the greatest weakness. And you, like no one else, know how to use it to your advantage.

This is not a pink fairy tale. There are no rainbow ponies pooping rainbows and eating fairy dust. No, this is a rotten world. It is full of debauchery, violence, and sex. You could say, "Come and rescue me. I'm waiting for  you," but no, you have to rephrase it as "I'm waiting for you to crawl on your knees and lick my heels, and from that moment on, I will own you.".

Yes, that sounds much better.

It's already eight o'clock; time to get ready; you're leaving soon.

Ladies and gentlemen, welcome to the most famous glass house in the New Empire. Tonight we have wet aesthetic cunnilingus as our main course, and for dessert, a mind-blowing orgasm. You have a choice of starters. Drinks are on the house. We accept cash and checks. If you wish, you can leave a tip for one of our "jewels.".

Our hope is that your time at Eros will be an unforgettable experience.

[blackstarlineage]

Debunking the Myth: “Africans Sold Each Other” in the Transatlantic Slave Trade – A Garveyite Perspective

From a Garveyite perspective, the claim that Africans sold each other into slavery is a deliberate distortion of history designed to absolve European and Arab slave traders of their crimes, weaken Pan-African unity, and undermine Black solidarity. This false narrative, which has been heavily promoted by colonial historians and mainstream education, seeks to blame Africans for their own suffering while ignoring the brutal realities of European deception, military invasion, and economic coercion that fueled the transatlantic slave trade.

Garveyism is rooted in historical accuracy, self-determination, and the rejection of colonial propaganda. To truly understand the transatlantic slave trade, we must dismantle Eurocentric myths and reclaim an African-centered understanding of history.

This in-depth analysis will expose:

The truth about African involvement in the transatlantic slave trade.

How European powers manipulated and forced African leaders into trade agreements.

Why the “Africans sold each other” myth is dangerous and destructive to Black unity

The role of Arab slavers and European military invasion in the expansion of slavery.

How Garveyism rejects this narrative to promote Pan-Africanism and global Black unity.

1. The Myth of “Africans Selling Each Other” is a Colonial Lie

One of the most common distortions in discussions about the transatlantic slave trade is the claim that Africans willingly and enthusiastically sold their own people to European slavers. This narrative is not only historically inaccurate but also intentionally misleading.

The Truth:

Africa was made up of different nations, kingdoms, and ethnic groups—not a single united state. The idea that all Africans saw each other as the same “people” in the way we do today ignores historical context.

In pre-colonial Africa, prisoners of war or criminals were sometimes enslaved, but this was not the same as European chattel slavery, where people were treated as property for life and their descendants enslaved forever.

Europeans introduced large-scale, race-based slavery, forcing African rulers into unequal and exploitative trade agreements that had never existed before.

Garveyite Takeaway: The idea that Africans willingly “sold” their own people is an oversimplification that ignores the role of deception, military force, and European manipulation in the slave trade.

2. Europeans and Arabs Used Deception, Military Force, and Economic Coercion

Europeans did not simply show up and purchase slaves like goods at a market. Instead, they used a combination of deception, warfare, and economic destabilization to force African leaders into the trade.

The Truth:

Armed European forces raided African villages, kidnapping people directly and burning down entire settlements.

European weapons, bribes, and threats forced African leaders to comply. Some African leaders resisted, but they were often met with military retaliation.

The Portuguese, British, Dutch, French, and Spanish used divide-and-conquer strategies, pitting African nations against each other and fueling wars that increased the number of captives available for trade.

Example: The Kingdom of Kongo, under King Afonso I, tried to resist the Portuguese slave trade, but the Portuguese continued kidnapping his people and destabilizing the region. His letters pleading for an end to the slave trade were ignored.

Garveyite Takeaway: The slave trade was not an equal transaction—it was an invasion, a war, and a system of global exploitation imposed on Africa by external forces.

3. The Role of Arab Slavers in the African Slave Trade

While the transatlantic slave trade is often the focus, the Arab slave trade lasted over 1,400 years and played a significant role in the African enslavement industry. Many of the same coercion, kidnapping, and military tactics used by Europeans were also employed by Arab slavers.

The Truth:

Millions of East and Central Africans were captured and sold into slavery by Arab traders in a trade that predated European involvement.

Arab slavers castrated male African slaves to prevent reproduction and erased African presence in the Middle East.

The Swahili coast, Zanzibar, and North African traders facilitated human trafficking networks that devastated African societies.

Garveyite Takeaway: The African slave trade was not just a European crime—it was a global system of oppression that involved Arab traders as well. Africans were victims of foreign exploitation, not willing participants in their own destruction.

4. The “Africans Sold Each Other” Myth Is Used to Destroy Black Unity

This colonial myth is not just a historical lie—it is actively used today to divide Black people and weaken the Pan-African movement. By pushing the idea that Africans are to blame for slavery, it creates distrust between Africans and the African diaspora, preventing unity and progress.

How This Myth Is Weaponized Today:

It is used to excuse European and Arab involvement, shifting blame onto Africans while ignoring the systems of colonialism, imperialism, and racial capitalism that enabled slavery.

It fosters diaspora wars where African Americans, Caribbeans, and continental Africans blame each other instead of working together toward liberation.

It discourages Pan-African unity, making it harder to build strong global Black institutions and economies.

Garveyite Takeaway: Marcus Garvey taught that “Africa for the Africans” means uniting all Black people worldwide. We can not allow historical distortions to divide us when we should be working toward common goals.

5. Many African Leaders Resisted the Slave Trade

While some African leaders were forced into participating in the trade, many others fought against European and Arab slavers. The heroic resistance of African kings, queens, and warriors must be recognized.

Examples of African Resistance:

Queen Nzinga of Ndongo and Matamba (Angola) led military campaigns against Portuguese slavers in the 1600s.

The Fante and Ekpe fought against European forces trying to control their lands and enslave them.

The Zulu Kingdom under Shaka Zulu resisted colonial incursions.

Garveyite Takeaway: Not all Africans participated in the slave trade—many fought to protect their people, and we must honour their legacy by continuing the fight for Black sovereignty today.

Conclusion: The Truth About the Transatlantic Slave Trade

From a Garveyite perspective, the idea that Africans sold each other into slavery is a weaponized falsehood designed to shift blame away from Europeans and Arabs while weakening Black unity. The reality is:

The transatlantic slave trade was not an African business—it was a European war against Africa.

Africans did not sell “their own people” in the way this myth suggests.

European and Arab slavers used deception, military force, and economic pressure to extract captives.

Many African leaders resisted, but European and Arab powers overwhelmed them with superior weapons and divide-and-conquer strategies.

This myth is still being used today to create division among Black people and prevent Pan-African unity.

The real lesson from Garveyism is that Black people must reject false colonial narratives and work together to rebuild what was stolen from us. The only way forward is unity, economic independence, and global Black solidarity.

[artthatgivesmefeelings]

Jaroslav Cermak (Czech, 1831-1878) Montenegrin Women in a Harem, 1877 National Gallery Prague Slavery gave rise to the figure of the Odalisque, that is the beautiful, white slave girl, a figure of quintessential beauty. In the late 18th century Johann Friedrich Blumenbach, the father of physical anthropology, the father of scientific anthropology, an 18th century German scholar, assigned the name Caucasian to the people living in western Europe, to the River Ob in Russia to northern Africa, and to India. He called the people in Europe, over to India, well into Russia and North Africa, Caucasians because they were the most beautiful in the world. Blumenbach enjoyed a scholarly reputation that gave his designation enormous heft and it got picked up very quickly. Immanuel Kant stated that the Caucasians, the Georgians, the Circassians, sell their children, particularly their girls to the Turks, the Arabs, and the Persians, for reasons of eugenics, that is, to beautify the race. Before the Atlantic slave trade to the western hemisphere shaped our ideas about what slave trades are all about, there was slave trade from this part of the world, that goes back to before the reaches of time. Herodotus writing in the fifth century BC, writing about the enumeration of taxes and tributes paid to the Persian kingdom, collected from the lands it had controlled and the lands even far away in the distance. He said that the voluntary contribution was taken from the Colchians, that is the Georgians, and the neighboring tribes between them and the Caucasus, and it consisted of and still consists of (that is in the 5th century BC) every fourth year 100 boys and 100 girls. This was before Herodotus could even see the beginnings of it. Herodotus also mentioned the tribute from the southern most part of the edges of the Persian world and that was for the people called Ethiopians, what they owed was gold and ivory, people were not mentioned. So, the Black Sea Slave trade was the slave trade in the western world until the 15th century when the Ottomans captured Constantinople and cut the Black Sea off from western Europe. At that point, 15th century, the Atlantic slave trade becomes the western slave trade. Daniel Edward Clarke, our Cambridge don, also located Circassian beauty, in the enslaved. “The Cicassians frequently sell their children to strangers, particularly to Persians and Turkish Seraglios.” He speaks of one particular Circassian female who was 14, who was conscious of her great beauty, who feared her parents would sell her according to the custom of the country. The beautiful young slave girl became a figure, and she had a name; Odalisque. She combines the powerful notions of beauty, sex, and slavery. Ingres, Jerome, Powers and Matisse specialized in Odalisque paintings. The figure of the Odalisque faded from memory as the Black Sea slave trade ended in the late 19th century, and the Atlantic slave trade overshadowed that from the Black Sea. Today, the word slavery invariably leads to people of African descent. Americans seldom associate the word Odalisque with with slavery in the Americas. Today many American painters use Odalisque figures, Michalene Thomas for instance who has done a series of what she calls American Odalisque. But the phrase and the figure of the Odalisque has lost its association with slavery. And now in American art history and in contemporary American art, Odalisque simply refers to a beautiful woman, usually unclothed. If you want to learn more, listen to professor Nell Painter of Princeton University in the YT lecture “Why White People are Called Caucasian.”

[deramin2]

For Juneteenth I want to tell you about Sarah Boone: inventor of the modern ironing board, and the second Black women to receive a US patent.

Sarah was born into slavery in Craven County, North Carolina in 1832. Legally barred from education, her grandfather secretly taught her instead. In 1847 she married freedman James Boone, and was herself freed for unknown reasons. They moved to New Haven, Connecticut before the civil war, and had 8 children together.

James worked as a brick mason, and Sarah worked as a seamstress and dressmaker. While other inventors of the 19th century had been slowly improving the design of ironing boards, Sarah found them inadequate for the job, so she set about making something better.

She wrote in her very detailed patent,

"The purpose of the invention is to produce a cheap, simple, convenient and highly effective device, particularly adapted to be used in ironing the sleeves and bodies of ladies’ garments."

Her ironing board was narrow, curved, symmetrical, and tapered so that the narrowest parts of a garment could fit around it flatly without ceasing while easily turning the garment for each side. It was padded so the fabric would drape more gently, also reducing ceasing. It had collapsible legs that started towards the center of the board so that there was plenty of room for clothes to fit around it while also being mobile and easy to store. It was easy and cheap to manufacture so that it would be accessible for anyone to buy. Especially important when Black people were (are) both poorer and more harshly judged for their appearance.

She submitted she her patient in July of 1891, and obtained United States patent number 473,563 in April of 1892. 132 years later we are still using Sarah Boone's design with very few changes.

She died in 1904 at the age of 72 and is buried in the family plot in Evergreen Cemetery in New Haven.

So next time you iron something, admire how well thought out and purpose built Sarah's design is. Black excellence and freedom made that possible. If she'd remained in slavery she would never have been able to design it or patent it.

I'm thinking about her story today and mourning the generations of Black innovation we never got because because of slavery. All that brilliance held back by such an evil and dehumanizing institution. All the Black innovation held back today due to the legacy of slavery and ongoing racism. The inmates who are still legally enslaved in this country and not given a chance to thrive and create. I'm thinking about how reparations could help other descendents of slavery have the money to work on their ideas. (Or just live other fulfilling lives because no one should have to be exceptional to be respected.)

I'm also thinking about how vital Sarah's ironing board has been to activist organizing. They're cheap, flat, long, fit in small crowded rooms, and historically everyone had one. The humble ironing board was vital to the Civil Rights movement, union organizing, and the queer rights movement among others. Ironing boards are an unsung hero of Black liberation.

Ironing boards are so simple that we never think about the care that went into their design or the woman behind them. But we should. And now you know the story.

[afriblaq]

This ending scene in Wakanda Forever, Shuri finds out that T’Challa & Nakia had a son.

Nakia was in hiding in Haiti.

They named their son Toussaint.

Today is the anniversary of the real life Toussaint Louverture leading the Haitian slave revolt that defeated Napoleon and the French, earning their liberation and freedom.

The way Ryan Coogler wrote this and so many other gems and easter eggs within the Black Panther films is absolutely incredible.

Unfortunately, The United States of America and France have PUNISHED Haiti for revolting against slavery.

For 122 years, Haiti was forced to pay BILLIONS to France in REPARATIONS to SLAVEHOLDERS AND THEIR DESCENDANTS.

America helped force Haiti to do so.

The Eiffel Tower in Paris was paid for by Haiti…

Haiti gained its independence but was unable to invest in its own infrastructure as a new nation because of the crippling debt.

Many people are ignorant or play ignorant as to how events that happened over 100 years ago could have direct implications on how things are today.

The world is changing. Colonizers who have ruined the earth and treated people of color with evil and as less than human are continuing to be exposed.

This is why they want to control which parts of history are taught in schools.

Happy Independence Day Haiti. ✊🏿 🇭🇹🇭🇹🇭🇹

Toussaint Louverture (born c. 1743, Bréda, near Cap-Français, Saint-Domingue [Haiti]—died April 7, 1803, Fort-de-Joux, France) was the leader of the Haitian independence movement during the French Revolution (1787–99). He emancipated the enslaved people and negotiated for the French colony on Hispaniola, Saint- Domingue (later Haiti), to be governed, briefly, by formerly enslaved people as a French protectorate.