#white america

[globalriseofblackpeople]

Brotha spoke facts.

[afriblaq]

Americas mentality has not changed. The only thing that has changed is they hire others to do their dirty work, so their hands can stay clean.

@blackhomeeducators

[odinsblog]

If you have any doubts that the phenomenon of Donald Trump was a long time a’coming, you have only to read a piece that Gore Vidal wrote for Esquire magazine in July 1961, when the conservative movement was just beginning and even Barry Goldwater was hardly a glint in Republicans’ eyes.

Vidal’s target was Paul Ryan’s idol, and the idol of so many modern conservatives: the trash novelist and crackpot philosopher Ayn Rand, whom Vidal quotes thusly:

“It was the morality of altruism that undercut America and is now destroying her.

“Capitalism and altruism are incompatible; they are philosophical opposites; they cannot co-exist in the same man or in the same society. Today, the conflict has reached its ultimate climax; the choice is clear-cut: either a new morality of rational self-interest, with its consequence of freedom… or the primordial morality of altruism with its consequences of slavery, etc.

“To love money is to know and love the fact that money is the creation of the best power within you, and your passkey to trade your effort for the effort of the best among men.

“The creed of sacrifice is a morality for the immoral…”

In most quarters, in 1961, this stuff would have been regarded as nearly sociopathic nonsense, but, as Vidal noted, Rand was already gaining adherents: “She has a great attraction for simple people who are puzzled by organized society, who object to paying taxes, who hate the ‘welfare state,’ who feel guilt at the thought of the suffering of others but who would like to harden their hearts.”

Because he was writing at a time when there was still such a thing as right-wing guilt, Vidal couldn’t possibly have foreseen what would happen: Ayn Rand became the guiding spirit of the governing party of the United States. Her values are the values of that party. Vidal couldn’t have foreseen it because he still saw Christianity as a kind of ineluctable force in America, particularly among small-town conservatives, and because Rand’s “philosophy” couldn’t have been more anti-Christian. But, then, Vidal couldn’t have thought so many Christians would abandon Jesus’ teachings so quickly for Rand’s. Hearts hardened.

The transformation and corruption of America’s moral values didn’t happen in the shadows. It happened in plain sight. The Republican Party has been the party of selfishness and the party of punishment for decades now, trashing the basic precepts not only of the Judeo-Christian tradition, but also of humanity generally.

Vidal again: “That it is right to help someone less fortunate is an idea that has figured in most systems of conduct since the beginning of the race.” It is, one could argue, what makes us human. The opposing idea, Rand’s idea, that the less fortunate should be left to suffer, is what endangers our humanity now. I have previously written in this space how conservatism dismantled the concept of truth so it could fill the void with untruth. I called it an epistemological revolution. But conservatism also has dismantled traditional morality so it could fill that void. I call that a moral revolution.

To identify what’s wrong with conservatism and Republicanism — and now with so much of America as we are about to enter the Trump era — you don’t need high-blown theories or deep sociological analysis or surveys. The answer is as simple as it is sad: There is no kindness in them.

(continue reading)

[readyforevolution]

[cindydacatpink]

The American Girls 🇺🇸

- Claire Evangeline (White American)

- Lola Journee (African American)

- Aiyana Tabananica (Native American Indian) (Apache Country)

[tainted-liquor]

hello, I hope you’re having a great day.

this is an odd request but I was wondering if you could explain why you can’t be racist towards white people?

I already know you can’t be racist towards white people but I was wondering if you could give an explanation as to why you can’t because I always assumed it was because they created racism and that they’re the standard, but I want to make sure that im correct or not so if I ever have a discussion about it with someone, then I won’t look like I don’t know what I’m talking about, if that makes sense.

ofc ofc! Glad to explain sweetie

so, we already know that’s racism was predominantly created/popularized by white people, that much is alr clear. The reason you can’t be racist to white people is perspective.

Ok, let’s say all jobs are cut out for you. Schools, jobs, work environments, especially in big positions like politics, science, or the medical industry. Nobody will ever deny you of an opportunity because you are white, everything is already made for you. YOU are the cookie cutter.

on the other hand, you can be denied all of these jobs AND MORE. Healthcare, financial stability, and even your life solely because you are a person of color. Specifically, a black person of color. Nothing in your life is guaranteed to go right ever unless you’re feeding into a stereotype. E.g selling drugs, making music, being a jailbird, etc etc.

it’s impossible to oppress/be racist towards white people because everything in the world is already theirs. There’s nothing we can ever do to take that away either. Prejudice, yes. But never ever racist.

[helloparkerrose]

Kids Dancing on Alan Freed's The Big Beat (1959)

This clip of teenagers dancing on Alan Freed's The Big Beat is a groundbreaking moment. The reason? Although Rock N Roll caused division socially and musically, the racial aspect is where it truly lives, since black and white kids couldn't dance together. I have come across this video several times, and trust me, it was a beautiful sight to see.

[calicojack1718]

The Emotional Turmoil of White Racists versus The Early Deaths of Black Folks

When you put the whining white grievance of white privilege being violated side-by-side with the actual damage that systemic racism does to Black people, i.e. driving them to an early grave, #sciencefact

This week’s news juxtaposed two interesting stories that cast our structural racism in the spotlight and in stark relief contrasting the woes of being a white openly racist man in America with being an average Black person living in white culture. Let’s present the emotional turmoil news first and then move on to the effect of racism on Black folks. Pity the White Racist Meme: Epitome of White…

[djevilninja]

I must've struck a chord with somebody up in the office, 'Cause Congress keep tellin' me I ain't causin' nothin' but problems. And now they're sayin' I'm in trouble with the government; I'm lovin' it, I shoveled shit all my life, and now I'm dumpin' it on.

Eminem - White America

[readyforevolution]

[neshatriumphs]

The white side of tumblr got to me because I had never heard this in my Black ass life

i love those "americans only know burger" posts cus its true we literally have a word for when something is insignificant or something without value and yeah. its "nothingburger". because whats more worthless than nothing burger....

[if-you-fan-a-fire]

"The vast majority of white shopmen did strike. That there was not a total walkout was due to local circumstances. On the Great Northern Railroad, the total number of strikers reached 93 percent, but in some locales shopmen continued to work. For example, in St. Cloud, Minnesota, 49 percent of the men remained at work in the shop and 40 percent in the roundhouse. Other weak points included the roundhouses of Clancy, Montana; Rugby, North Dakota; and Anacortes, Washington. 16 In California, a local strike official reported that "Fresno and San Jose did not respond as they should have done." In the East, a local strike leader reported from the Baltimore and Ohio system federation that "The majority of the men that are in are from the Mt. Clara shop at Baltimore."

The striking shopmen faced important obstacles in presenting a united front. The support of African Americans, Hispanics, Native Americans, and Asians was an important key to the strikers' attempts to win the battle. While the majority of white shopmen struck on July 1, for minorities the question was complicated by the endemic racism of the shopcrafts. Because such workers were regularly rejected by shopcraft unions and prevented from moving up to skilled positions, their potential as a divisive force became readily apparent. Indeed, in reaction to this history of discrimination, some minorities scabbed. In Alabama large numbers of blacks continued to work. J. W. West, a carmen strike leader on the Louisville and Nashville Railroad, reported that black shopmen remained at work in Birmingham and Mobile. In Winslow, Arizona, the bulk of the scab workforce included "some forty odd Indian carmen and Japanese machinists."

Strikebreaking by Native Americans in some cases was tied to longstanding reciprocal relations. The Laguna Pueblo of New Mexico, for example, had long been connected to the Santa Fe Railroad. Since 1880, when the Laguna Pueblo had signed a "Gentlemen's Agreement of Friendship," they were guaranteed railroad jobs throughout the New Mexico territory. In 1922, Santa Fe management asked the Launa Pueblo workers to travel to Richmond, California, and take the places of the striking shopmen. The Laguna Pueblo workers agreed. One later testified they'd informed the company: "you always call us [when you] need help, we'll help you, you know."

While some did join the scab forces, minorities in large numbers actively supported the strike. African American shopmen established strong strike organizations in North Carolina and Louisiana. In Algiers, Louisiana, where blacks made up the majority of the shopcrafts, all came out led by a "negro president of the Algiers Blacksmith Helpers Auxiliary," who was described as an "organizer of merit and a forceful speaker." A union report from El Paso, Texas, confirmed that "ninety per cent" of the black shopmen "are with us." White strikers in some locales actively encouraged black shopmen to join the fight. At Richmond, Virginia, white strike leaders addressed the meetings of black helpers and laborers. T. J. Garvey, a boilermaker leader on the Southern Railroad, explained to one meeting that the strike would be "beneficial to the colored as well as the white [shopmen]." To further encourage the black strikers to hold fast, Garvey spelled out a future of mutual cooperation: "we should co-operate with one another and get closer together in the future than we have been in the past." A similar promise was given black strikers at Pensacola, Florida. Local strike leader G. H. Waugh, although recognizing that the African American strikers were "not organized," promised that "when the Whites go back at Pensacola, the Blacks [will] go [back] with them." But even when strikers courted black support, it was all too clear to the recipients of their sudden solicitude that their newfound acceptance was purely opportunistic. Thus, declared a white North Carolina unionist, African American helpers "could easily fill our places," and "they are a great help to us as pickets."

Shopmen of Japanese origin also solidly supported the strike. Japanese in Sparks, Nevada, "assured" the local organization that "would not return to work until the strike was settled." In Sacramento, California shopmen, a strike bulletin reported, "The Japs are with the strikers 100 percent and their secretary goes with the boys when soliciting donations from the Japs." Equally supportive were shopmen of Mexican origin. Not only did most of the Mexican American shopmen stay out on strike, they engaged in strategic picket duty on the U.S.-Mexican border. Up until July 22, these pickets managed to stop "at least sixteen hundred men from arriving in the United States to perform work on the railroads." At El Paso, Texas, Mexican Americans took the lead on the picket line. One Anglo machinist striker unknowingly, and laced with racist sentiment, detailed the commitment exhibited by Mexican American strikers to a military intelligence informant:

He says the Americans were willing to do the leading in the walk-out, but that they were shirking their duty on the picket line by leaving that responsibility altogether to the Mexicans, whom the strike leaders should be wary about trusting.

The Mexican American strikers endured not just disparate picket duty and racial stereotyping but also pressure from merchants to pay bills. One striker explained on July 21 that merchants spread propaganda that the strike was lost and that the Mexican Americans should return to work because of mounting bills. The strikers resisted this coercion; the informant insisted that the "Mexicans [were holding] together and that they will remain loyal to the union." Pressure from merchants on this group of workers was particularly felt due to their semiskilled and unskilled status. A machinist helper known only as Marquez claimed they had "nothing" saved when the strike began and that "many of the striker's wives are working now.' These wives experienced some difficulty in finding work "as many of rgw homes which formerly employed Mexican help have also been affected by the strike.' Thus the whole community had tightened its collective financial belts.

Remarkable in their championing of a conflict led and controlled by whites, minorities in large numbers stood on the picket lines and listened to speeches that applauded their "new-found" virtues as striking "brothers" or at least distant cousins. Sterling Spero and Abram Harris noted that "organized" "Negro helpers" went out on strike in 1922, and "stayed out as long the while mechanics. For the most part, this observation is correct. Minority shopmen's decision to strike mirrored that of whites. Like their white counterparts, some were encouraged by local circumstances to scab, but most joined the battle, recognizing a fundamental kinship. As Eric Arneson's and Joe Trotter's work with waterfront workers and miners has shown, occupational segregation did not preclude joint action when framed against a backdrop of fighting a common enemy."

- Colin J. Davis, Power at Odds: The 1922 National Railroad Shopmen’s Strike. Urbana and Chicago: University of Illinois Press, 1997. p. 67-71.

[ashiadw]

The fact of the matter is

The concern toward White Americans (which we'll need to discuss the existence of ), is that they often pick up treasures of Black Culture, and when it is decided within that those objects will transform in value, either she has increased in admonishing or he's seeing a a decline in worship and welcome,

Perhaps it's an example of how perspectives and ideas blend together as history passes. Or is a it need for communication/formal boundaries? Or, is it that White Americans have behaviors to observe with intentionality.

And Black Americans, have an opportunity to observe with intentionality.

[ausetkmt]

I Was Raised To Be Racist

so many folks won't come out and be this honest.

Listen to him closely and he tells you why his family of so called traditional american values made him racist. It was their intention that he continue their values. wonder how they feel now,