April 6, 2021
Dear Friends and Family,
This is Segment 8 of the Nihilism series titled “Slavery: Part I.” The intent of this segment is to provide you with a perspective of how the indigenous people of the New World interacted with the first settlers, what life was like for slaves in America, and some of the savagery of the indigenous people prior of Christopher Columbus’ discovery of the New World. Four books are utilized to convey this information. 1619 Jamestown by James Horn written in 2018, The Autobiography of Frederick Douglas a former slave written in 1845, Of Plymouth Plantation written by the first Governor of the Plymouth Colony, William Bradford in 1645, and information on slavery and indigenous tribes outside of America found in Blackout written by Candace Owens in 2020.
My Takeaways:
These takeaways refute a portion of the revisionist history claims of the previous four segments.
Next:
Slavery Part II features two books authored by black rivals in the very early 1900s. The first is Up From Slavery written by Booker T. Washington in 1901, the second is The Souls of Black Folk written by W.E.B. DuBois written in 1903. The rivalry of these two men polarized black leaders into two groups: the more conservative followers of Washington and the more radical supporters of aggressive protest by DuBois followers. These two groups and their perspectives have perpetuated throughout the 20th century into today.
Happy Learning,
Harley
Dear Friends and Family,
This is Segment 8 of the Nihilism series titled “Slavery: Part I.” The intent of this segment is to provide you with a perspective of how the indigenous people of the New World interacted with the first settlers, what life was like for slaves in America, and some of the savagery of the indigenous people prior of Christopher Columbus’ discovery of the New World. Four books are utilized to convey this information. 1619 Jamestown by James Horn written in 2018, The Autobiography of Frederick Douglas a former slave written in 1845, Of Plymouth Plantation written by the first Governor of the Plymouth Colony, William Bradford in 1645, and information on slavery and indigenous tribes outside of America found in Blackout written by Candace Owens in 2020.
My Takeaways:
- Life for the early settlers in both Jamestown and Plymouth were similar in three aspects – disease resulting in death for many, initial peace with the indigenous people was followed by Indian uprisings, and the adoption of a socialist type society failed and in both it was reconstructed into an individual property society.
- Slavery was a wretched life: separation of families, minimal clothing, hard work in the fields, poor nutrition, crowded and minimal shelter, and indiscriminate whippings at the behest of overseers.
- Escape from slavery was possible.
- Slavery was very prominent in other societies throughout history including indigenous tribes of North America. Slavery appears to hit its peak in the world in the 17th and 18th centuries.
- In the 19th century the Northern states were more prosperous than the slave states.
- Slavery still exists in parts of Africa today.
- “White Supremacists” were the first people in the world to abolish slavery.
- The first Thanksgiving celebration with the America Pilgrims and the Massasoit Indians happened in 1621.
These takeaways refute a portion of the revisionist history claims of the previous four segments.
Next:
Slavery Part II features two books authored by black rivals in the very early 1900s. The first is Up From Slavery written by Booker T. Washington in 1901, the second is The Souls of Black Folk written by W.E.B. DuBois written in 1903. The rivalry of these two men polarized black leaders into two groups: the more conservative followers of Washington and the more radical supporters of aggressive protest by DuBois followers. These two groups and their perspectives have perpetuated throughout the 20th century into today.
Happy Learning,
Harley
NIHILISM: GOOD OR BAD? – SEGMENT 8
SLAVERY: PART I – EXCERPTS
1619 JAMESTOWN: The dominant narrative portrays Jamestown as an unqualified disaster, little more than a “dismal and fraught” precursor of the successfully godly settlements in New England. Leaders of the Virginia Company, Sir Edwin Sandys and his supporters were committed to incorporating Indian peoples into their newly reformed commonwealth as full member of society, an ambition without precedent in the New World. Symbolized by the conversion of Pocahontas, daughter of the Powhatan chieftain, to Anglicanism and her marriage to gentleman planter John Rolfe at Jamestown, the Company aspired to bring the entire Powhatan people to Protestantism and the Church of England – a necessary precondition for their conversion to English ways and absorption into English Virginia.
In the summer of 1619, a battered English privateer, the White Lion, “brought not anything but 20 and odd Negros,” who were bought for food supplies. Forcibly transported from West Central Africa (modern day Angola), they were the first Africans to arrive in mainland English America. Enslaved Africans, however, were not part of Sandys plans for the colony.
Within a few years, Sandy’s dream of a model American commonwealth had been shattered. A series of disasters, including a massive attack by Powhatan warriors that killed hundreds of settlers, political intrigue involving the king and his ministers, and deep divisions among Company leaders in London, ultimately led to the Company’s collapse. The colony survived, however, which attested to the commercial success of preceding years, but after 1625, in the absence of Company rule, a quite different society emerged from that promoted by Sandys. In Virginia, where poor workers made up a far higher percentage of the total population than in England, political power rapidly became concentrated in the hands of small groups of wealthy planters. For the mass of Indian and African peoples even the faintest glimmer of hope of personal improvement was denied them. Slavery and inequality thus arose as synchronic opposites of liberty and opportunity products of the same political and economic forces.
The First Africans: The capture and sale of human beings was not introduced by Europeans – it was embedded in African culture and consequently had a long history – but the alliance with Portuguese merchants greatly expanded and extended the slave trade, bringing riches to ruling kings and merchants alike. In the early 16th century, Kongo was exporting 2,000 slaves annually, primarily to southern Europe and Sao Tome, Portugal’s Atlantic island off the coast of Central Africa, where the rapid growth of sugar production relied on enslaved labor. By the time the first African arrived in Virginia, half a million slaves had already been shipped across the Atlantic to work in Spanish America and Brazil, the majority taken as captives in the vicious wars spawned by the Portuguese in Angola. Most of the enslaved Angolans lived in households that included between four and ten other slaves. How servants fared rested on whether “the master is merciful or cruel: those that are merciful, treat their servants well, both in the food (meat), drink, and lodging, and give them such work, as unfit for Christians to do. But if the masters be cruel, the servants have a very wearisome and miserable lives.” “Slavery,” Jonathan Bush writes, “simply evolved in practices, as a custom, and then received statutory recognition.”
Source: 1619 Jamestown by James Horn (2018)
THE LIFE OF FREDRICK DOUGLAS: Preface excerpts: Perhaps the most powerful and influential black American of his time, Frederick Douglas (1818-1895) embodied the tumultuous social changed that transformed the United States during the 19th century. Douglas rose from the oppression of his slave’s birth to become an internationally famous writer and orator, one of the most visible spokesmen for the Abolition movement before the Civil War and a key player in the political intrigues that followed the enfranchisement of the emancipated slaves after the Confederate surrender. The experience of Frederick Douglas, as a slave, was not a peculiar one; his lot was not especially a hard one; his case may be regarded as a very fair specimen of the treatment of slaves in Maryland, in which State it is conceded that they are better fed and less cruelly treated than in Georgia, Alabama, or Louisiana.
Narrative Excerpts: I have no accurate knowledge of my age. A want of information concerning my own was a source of unhappiness to me even during childhood. My father was a white man. My mother and I were separated when I was an infant – before I knew her as my mother. It is a common custom to part children from their mothers at a very early age. Frequently, before the child has reached its 12th month, its mother is taken from it, and the child is placed under the care of an old woman, too old for field labor.
I have had two masters. My first master’s name was Anthony, generally call Captain Anthony. He was not considered a rich slaveholder. He owned two or three farms, and about 30 slaves. His farms and slaves were under the care of an overseer. The overseer’s name was Plummer, and he was a miserable drunkard, a profane swearer, and a savage monster. I have known him to cut and slash the women’s heads so horribly, that even master would be enraged at his cruelty, and would threaten to whip him if he did not mind himself. Master was a cruel man hardened by a long life of slaveholding. He would at times seem to take great pleasure in whipping a slave. Aunt Hester disobeyed his order in going out but had been found in company with a young man which circumstance, I found from what he said while whipping her, was the chief offense. Before he commenced whipping Aunt Hester, he took her into the kitchen and stripped her from neck to waist, leaving her neck, shoulders and back entirely naked. After crossing her hands, he tied them with a strong rope and led her to a stool under a large hook in the joist put in for the purpose. He made her get upon the stool and tied her hands to the hook. He then said to her, I’ll learn you how to disobey my orders! He commenced to lay on the heavy cowskin, and soon the warm, red blood (amid heartrending shrieks from her, and horrid oaths from him) came dripping to the floor. I was so terrified and horror-stricken at the sight, that I hid myself in a closet, and dared not venture out until long after the bloody transaction was over.
The men and women slaves’ yearly clothing consisted of two coarse linen shirts, one pair of linen trousers like the shirts, one jacket, one pair of trousers for winter, made of coarse negro cloth, one pair of stocking, and one pair of shoes. The children unable to work in the field had neither shoes, stockings, jackets, nor trousers, given to them; their clothing consisted of two coarse linen shirts per year. When these failed them, they went naked until the next allowance. There were no beds given the slaves, unless one coarse blanket be considered such, and no one but the men and women had these. When the day is done, young and old, male and female, married and single, drop down, side by side, on one common bed, -- the cold, damp floor – each covering himself or herself with the miserable blankets; and here they sleep till they are summoned to the field by the driver’s horn.
Mr. Hopkins was a very different man. He was less cruel, less profane, and made less noise. His course was characterized by no extraordinary demonstrations of cruelty. He whipped but seemed to take no pleasure in it. He was called by the slaves a good overseer. The slaves selected to go the Great House Farm, for the monthly allowance from themselves and their fellow-slaves were peculiarly enthusiastic. While on their way, they would make the dense old woods, for miles around reverberate with their wild songs, revealing at once the highest joy and the deepest sadness. Every tone was a testimony against slavery, and a prayer to God for deliverance from chains. Killing a slave, in Talbot county is not treated as a crime, by the courts or the community.
As to my own treatment while I lived on Colonel Lloyd’s plantation, it was very similar to that of the other slave children. I was seldom whipped by my old master and suffered little from anything else than hunger and cold. Our food was coarse corn meal boiled. The was called mush. It was put into a large wooden tray or trough and set down upon the ground. The children were then called, like so many pigs, and like so many pigs they would come and devour the mush, some with oyster shells, others with pieces of shingle, some with naked hands, and none with spoons. I was probably between seven and eight years old when I left Colonel Lloyd’s plantation.
My new mistress proved to be all she appeared when I first met her at the door – a woman of the kindest heart and finest feeling. She has never had a slave under her control previous to myself and prior to her marriage she had been dependent upon her own industry for a living. She was entirely unlike any other white woman I had ever seen. The meanest slave was put fully at ease in her presence, and none left without feeling better for having seen her. I lived in Master Hugh’s family about seven years. During this time, I succeeded in learning to read and write. I had no regular teacher. I was most successful in making friends of all the little white boys whom I met in the street. As many of these as I could, I converted to teachers. With their kindly aid, obtained at different times and in different places, I finally succeeded in learning to read. The more I read, the more I was led to abhor and detest my enslavers. I could regard them in no other light than a band of successful robbers, who had left their homes, and gone to Africa, and stolen us from our homes, and in a strange land reduced us to slavery. I would at time feel that learning to read had been a curse rather than a blessing. It had given me a view of my wretched condition, without a remedy.
I went to live with Master Thomas Auld in March 1832. I had lived with Master Thomas nine months, during which time he had given me a number of severe whippings, all to no good purpose. He resolved to put me out, to be broken; and, for this purpose he let me for one year to a man named Edward Covey. Mr. Covey has acquired a very high reputation for breaking young slaves, and this reputation was of immense value to him – a reputation as a “nigger breaker.” I lived with Mr. Covey one year. During the first six months, scarce a week passed without his whipping me. I was broken in body, soul, and spirit. On Monday morning, long before day light, I was called to go and rub, curry, and feed the horses. I obeyed and was glad to obey. But whilst, thus engaged, Mr. Covey entered the stable with a long rope. Just as I was half out of the loft, he caught hold of my legs, and was about tying me. As soon as I found what he was up to, I gave a sudden spring, and as I did so, he holding to my legs, I was brought sprawling on the stable floor. I resolved to fight; and suiting my action to the resolutions, I seized Covey hard by the throat; and as I did so, I rose. My resistance was so entirely unexpected that Covey seemed taken all aback. He asked me if I meant to persist in my resistance. I told him I did. With that, he strove to drag me to a stick that was lying just out of the stable door. I seized him with both hands by his collar and brought him by a sudden snatch to the ground. We were at it for nearly two hours. Covey at length let me go, puffing and blowing at a great rate. The whole six months afterwards that I spent with Covey, he never laid the weight of his finger upon me in anger. The battle with Mr. Covey was the turning point in my career as a slave. From this time, I was never again what might be called fairly whipped, though I remained a slave for four years afterwards. Mr. Covey enjoyed the most unbounded reputation for being a first-rate overseer and negro-breaker. It was of considerable importance to him. That reputation was at stake; and had he sent me – a boy about sixteen years old – to the public whipping post, his reputation would have been lost, so, to save his reputation, he suffered me to go unpunished.
The wretchedness of slavery, and the blessedness of freedom, were perpetually before me. It was life and death with me. But I remained firm, and according to my resolution, on the third day of September 1838, I left my chains, and succeeded in reaching New York without the slightest interruption of any kind. How I did so, -- what means I adopted – what direction I travelled, and by what mode of conveyance – I must leave unexplained. In the afternoon of the day I reached New Bedford, Massachusetts I strolled around and over the town, gazing with wonder and admiration at the splendid churches, beautiful dwellings, and finely cultivated gardens evincing an amount of wealth, comfort, taste, and refinement, such as I had never seen in any part of slaveholding Maryland. I was for once made glad by a view of extreme wealth without being saddened by seeing extreme poverty. But the most astonishing as well as the most interesting thing to me was the condition of the colored people, a great many of whom, like myself, had escaped thither as a refuge from the hunters of men. I found many who had not been seven years out of their chains, living in finer houses, and evidently enjoying more of the comforts of life, than the average slaveholders in Maryland.
Source: Narrative of the Life of Frederick Douglas (1845)
OF PLYMOUTH PLANTATION: They came to that land which is named Cape Cod on November 11, 1620. In two or three months of time, half of their company died, being infected with the scurvy and other diseases, which this long voyage and their lack of accommodations had brought upon them; so that two to three died in one day, and out of one hundred and odd persons hardly fifty remained.
About the 16th of March an Indian came boldly among them and spoke to them in broken English. After friendly entertainment, and some gifts given him, they made a peace with Massasoit, which has now continued for 24 years in these terms. (1) That neither he or any of his should injure of do hurt to any of their people, (2) That if any of his did any hurt to any of theirs, he should send the offender that they might punish him, (3) That if anything were taken away from theirs, he should cause it to be restored; and they should do the like to his, (4) If any did unjustly war against him, they would aid him; if any did war against them, he should aid them, (5) He should send to his neighboring confederates to certify them of this, that they might not wrong them, but might be likewise comprised in the condition of peace, (6) That when their men came to them, they should leave their bows and arrows behind them.
Events of 1621: During the autumn seven substantial dwelling has been built. Health was restored. The Governor sent out a party to hunt, that so they might rejoice together after they had gathered the fruit of their labors. This was the first celebration of the national festival of New England, the autumnal Thanksgiving.
In 1645 the commissioners were called to meet together at Boston before their ordinary time – partly in regard to some differences between the French and the Government of Massachusetts, and partly about the Indians, who had broken the former agreements about the peace concluded the last year. A treaty and agreement betwixt the commissioners of the United Colonies and the sagamores and deputy of Narragansetts and Niantic Indians was made and concluded. Two Indians acquainted with the English language assisted therein; they opened and cleared the whole treaty and every article to the sagamores and deputy there present. And the war at this time was stayed and prevented.
Source: Of Plymouth Plantation by Governor William Bradford (1645).
HISTORY OF SLAVERY: Native Americans once practiced slavery. Yes, it’s an inconvenient truth, but indigenous tribes were not sitting around kumbaya-ing over a fireplace, as leftist would have us believe. They would enslave their war captives into labor and in many instances would utilize torture as part of their religious rites. Before Europeans ever landed in the Americas, Native Americans routinely cannibalized one another. Author Rodney Stark recounted the Aztec ceremonial practices in his book How the West Won:
SLAVERY: PART I – EXCERPTS
1619 JAMESTOWN: The dominant narrative portrays Jamestown as an unqualified disaster, little more than a “dismal and fraught” precursor of the successfully godly settlements in New England. Leaders of the Virginia Company, Sir Edwin Sandys and his supporters were committed to incorporating Indian peoples into their newly reformed commonwealth as full member of society, an ambition without precedent in the New World. Symbolized by the conversion of Pocahontas, daughter of the Powhatan chieftain, to Anglicanism and her marriage to gentleman planter John Rolfe at Jamestown, the Company aspired to bring the entire Powhatan people to Protestantism and the Church of England – a necessary precondition for their conversion to English ways and absorption into English Virginia.
In the summer of 1619, a battered English privateer, the White Lion, “brought not anything but 20 and odd Negros,” who were bought for food supplies. Forcibly transported from West Central Africa (modern day Angola), they were the first Africans to arrive in mainland English America. Enslaved Africans, however, were not part of Sandys plans for the colony.
Within a few years, Sandy’s dream of a model American commonwealth had been shattered. A series of disasters, including a massive attack by Powhatan warriors that killed hundreds of settlers, political intrigue involving the king and his ministers, and deep divisions among Company leaders in London, ultimately led to the Company’s collapse. The colony survived, however, which attested to the commercial success of preceding years, but after 1625, in the absence of Company rule, a quite different society emerged from that promoted by Sandys. In Virginia, where poor workers made up a far higher percentage of the total population than in England, political power rapidly became concentrated in the hands of small groups of wealthy planters. For the mass of Indian and African peoples even the faintest glimmer of hope of personal improvement was denied them. Slavery and inequality thus arose as synchronic opposites of liberty and opportunity products of the same political and economic forces.
The First Africans: The capture and sale of human beings was not introduced by Europeans – it was embedded in African culture and consequently had a long history – but the alliance with Portuguese merchants greatly expanded and extended the slave trade, bringing riches to ruling kings and merchants alike. In the early 16th century, Kongo was exporting 2,000 slaves annually, primarily to southern Europe and Sao Tome, Portugal’s Atlantic island off the coast of Central Africa, where the rapid growth of sugar production relied on enslaved labor. By the time the first African arrived in Virginia, half a million slaves had already been shipped across the Atlantic to work in Spanish America and Brazil, the majority taken as captives in the vicious wars spawned by the Portuguese in Angola. Most of the enslaved Angolans lived in households that included between four and ten other slaves. How servants fared rested on whether “the master is merciful or cruel: those that are merciful, treat their servants well, both in the food (meat), drink, and lodging, and give them such work, as unfit for Christians to do. But if the masters be cruel, the servants have a very wearisome and miserable lives.” “Slavery,” Jonathan Bush writes, “simply evolved in practices, as a custom, and then received statutory recognition.”
Source: 1619 Jamestown by James Horn (2018)
THE LIFE OF FREDRICK DOUGLAS: Preface excerpts: Perhaps the most powerful and influential black American of his time, Frederick Douglas (1818-1895) embodied the tumultuous social changed that transformed the United States during the 19th century. Douglas rose from the oppression of his slave’s birth to become an internationally famous writer and orator, one of the most visible spokesmen for the Abolition movement before the Civil War and a key player in the political intrigues that followed the enfranchisement of the emancipated slaves after the Confederate surrender. The experience of Frederick Douglas, as a slave, was not a peculiar one; his lot was not especially a hard one; his case may be regarded as a very fair specimen of the treatment of slaves in Maryland, in which State it is conceded that they are better fed and less cruelly treated than in Georgia, Alabama, or Louisiana.
Narrative Excerpts: I have no accurate knowledge of my age. A want of information concerning my own was a source of unhappiness to me even during childhood. My father was a white man. My mother and I were separated when I was an infant – before I knew her as my mother. It is a common custom to part children from their mothers at a very early age. Frequently, before the child has reached its 12th month, its mother is taken from it, and the child is placed under the care of an old woman, too old for field labor.
I have had two masters. My first master’s name was Anthony, generally call Captain Anthony. He was not considered a rich slaveholder. He owned two or three farms, and about 30 slaves. His farms and slaves were under the care of an overseer. The overseer’s name was Plummer, and he was a miserable drunkard, a profane swearer, and a savage monster. I have known him to cut and slash the women’s heads so horribly, that even master would be enraged at his cruelty, and would threaten to whip him if he did not mind himself. Master was a cruel man hardened by a long life of slaveholding. He would at times seem to take great pleasure in whipping a slave. Aunt Hester disobeyed his order in going out but had been found in company with a young man which circumstance, I found from what he said while whipping her, was the chief offense. Before he commenced whipping Aunt Hester, he took her into the kitchen and stripped her from neck to waist, leaving her neck, shoulders and back entirely naked. After crossing her hands, he tied them with a strong rope and led her to a stool under a large hook in the joist put in for the purpose. He made her get upon the stool and tied her hands to the hook. He then said to her, I’ll learn you how to disobey my orders! He commenced to lay on the heavy cowskin, and soon the warm, red blood (amid heartrending shrieks from her, and horrid oaths from him) came dripping to the floor. I was so terrified and horror-stricken at the sight, that I hid myself in a closet, and dared not venture out until long after the bloody transaction was over.
The men and women slaves’ yearly clothing consisted of two coarse linen shirts, one pair of linen trousers like the shirts, one jacket, one pair of trousers for winter, made of coarse negro cloth, one pair of stocking, and one pair of shoes. The children unable to work in the field had neither shoes, stockings, jackets, nor trousers, given to them; their clothing consisted of two coarse linen shirts per year. When these failed them, they went naked until the next allowance. There were no beds given the slaves, unless one coarse blanket be considered such, and no one but the men and women had these. When the day is done, young and old, male and female, married and single, drop down, side by side, on one common bed, -- the cold, damp floor – each covering himself or herself with the miserable blankets; and here they sleep till they are summoned to the field by the driver’s horn.
Mr. Hopkins was a very different man. He was less cruel, less profane, and made less noise. His course was characterized by no extraordinary demonstrations of cruelty. He whipped but seemed to take no pleasure in it. He was called by the slaves a good overseer. The slaves selected to go the Great House Farm, for the monthly allowance from themselves and their fellow-slaves were peculiarly enthusiastic. While on their way, they would make the dense old woods, for miles around reverberate with their wild songs, revealing at once the highest joy and the deepest sadness. Every tone was a testimony against slavery, and a prayer to God for deliverance from chains. Killing a slave, in Talbot county is not treated as a crime, by the courts or the community.
As to my own treatment while I lived on Colonel Lloyd’s plantation, it was very similar to that of the other slave children. I was seldom whipped by my old master and suffered little from anything else than hunger and cold. Our food was coarse corn meal boiled. The was called mush. It was put into a large wooden tray or trough and set down upon the ground. The children were then called, like so many pigs, and like so many pigs they would come and devour the mush, some with oyster shells, others with pieces of shingle, some with naked hands, and none with spoons. I was probably between seven and eight years old when I left Colonel Lloyd’s plantation.
My new mistress proved to be all she appeared when I first met her at the door – a woman of the kindest heart and finest feeling. She has never had a slave under her control previous to myself and prior to her marriage she had been dependent upon her own industry for a living. She was entirely unlike any other white woman I had ever seen. The meanest slave was put fully at ease in her presence, and none left without feeling better for having seen her. I lived in Master Hugh’s family about seven years. During this time, I succeeded in learning to read and write. I had no regular teacher. I was most successful in making friends of all the little white boys whom I met in the street. As many of these as I could, I converted to teachers. With their kindly aid, obtained at different times and in different places, I finally succeeded in learning to read. The more I read, the more I was led to abhor and detest my enslavers. I could regard them in no other light than a band of successful robbers, who had left their homes, and gone to Africa, and stolen us from our homes, and in a strange land reduced us to slavery. I would at time feel that learning to read had been a curse rather than a blessing. It had given me a view of my wretched condition, without a remedy.
I went to live with Master Thomas Auld in March 1832. I had lived with Master Thomas nine months, during which time he had given me a number of severe whippings, all to no good purpose. He resolved to put me out, to be broken; and, for this purpose he let me for one year to a man named Edward Covey. Mr. Covey has acquired a very high reputation for breaking young slaves, and this reputation was of immense value to him – a reputation as a “nigger breaker.” I lived with Mr. Covey one year. During the first six months, scarce a week passed without his whipping me. I was broken in body, soul, and spirit. On Monday morning, long before day light, I was called to go and rub, curry, and feed the horses. I obeyed and was glad to obey. But whilst, thus engaged, Mr. Covey entered the stable with a long rope. Just as I was half out of the loft, he caught hold of my legs, and was about tying me. As soon as I found what he was up to, I gave a sudden spring, and as I did so, he holding to my legs, I was brought sprawling on the stable floor. I resolved to fight; and suiting my action to the resolutions, I seized Covey hard by the throat; and as I did so, I rose. My resistance was so entirely unexpected that Covey seemed taken all aback. He asked me if I meant to persist in my resistance. I told him I did. With that, he strove to drag me to a stick that was lying just out of the stable door. I seized him with both hands by his collar and brought him by a sudden snatch to the ground. We were at it for nearly two hours. Covey at length let me go, puffing and blowing at a great rate. The whole six months afterwards that I spent with Covey, he never laid the weight of his finger upon me in anger. The battle with Mr. Covey was the turning point in my career as a slave. From this time, I was never again what might be called fairly whipped, though I remained a slave for four years afterwards. Mr. Covey enjoyed the most unbounded reputation for being a first-rate overseer and negro-breaker. It was of considerable importance to him. That reputation was at stake; and had he sent me – a boy about sixteen years old – to the public whipping post, his reputation would have been lost, so, to save his reputation, he suffered me to go unpunished.
The wretchedness of slavery, and the blessedness of freedom, were perpetually before me. It was life and death with me. But I remained firm, and according to my resolution, on the third day of September 1838, I left my chains, and succeeded in reaching New York without the slightest interruption of any kind. How I did so, -- what means I adopted – what direction I travelled, and by what mode of conveyance – I must leave unexplained. In the afternoon of the day I reached New Bedford, Massachusetts I strolled around and over the town, gazing with wonder and admiration at the splendid churches, beautiful dwellings, and finely cultivated gardens evincing an amount of wealth, comfort, taste, and refinement, such as I had never seen in any part of slaveholding Maryland. I was for once made glad by a view of extreme wealth without being saddened by seeing extreme poverty. But the most astonishing as well as the most interesting thing to me was the condition of the colored people, a great many of whom, like myself, had escaped thither as a refuge from the hunters of men. I found many who had not been seven years out of their chains, living in finer houses, and evidently enjoying more of the comforts of life, than the average slaveholders in Maryland.
Source: Narrative of the Life of Frederick Douglas (1845)
OF PLYMOUTH PLANTATION: They came to that land which is named Cape Cod on November 11, 1620. In two or three months of time, half of their company died, being infected with the scurvy and other diseases, which this long voyage and their lack of accommodations had brought upon them; so that two to three died in one day, and out of one hundred and odd persons hardly fifty remained.
About the 16th of March an Indian came boldly among them and spoke to them in broken English. After friendly entertainment, and some gifts given him, they made a peace with Massasoit, which has now continued for 24 years in these terms. (1) That neither he or any of his should injure of do hurt to any of their people, (2) That if any of his did any hurt to any of theirs, he should send the offender that they might punish him, (3) That if anything were taken away from theirs, he should cause it to be restored; and they should do the like to his, (4) If any did unjustly war against him, they would aid him; if any did war against them, he should aid them, (5) He should send to his neighboring confederates to certify them of this, that they might not wrong them, but might be likewise comprised in the condition of peace, (6) That when their men came to them, they should leave their bows and arrows behind them.
Events of 1621: During the autumn seven substantial dwelling has been built. Health was restored. The Governor sent out a party to hunt, that so they might rejoice together after they had gathered the fruit of their labors. This was the first celebration of the national festival of New England, the autumnal Thanksgiving.
In 1645 the commissioners were called to meet together at Boston before their ordinary time – partly in regard to some differences between the French and the Government of Massachusetts, and partly about the Indians, who had broken the former agreements about the peace concluded the last year. A treaty and agreement betwixt the commissioners of the United Colonies and the sagamores and deputy of Narragansetts and Niantic Indians was made and concluded. Two Indians acquainted with the English language assisted therein; they opened and cleared the whole treaty and every article to the sagamores and deputy there present. And the war at this time was stayed and prevented.
Source: Of Plymouth Plantation by Governor William Bradford (1645).
HISTORY OF SLAVERY: Native Americans once practiced slavery. Yes, it’s an inconvenient truth, but indigenous tribes were not sitting around kumbaya-ing over a fireplace, as leftist would have us believe. They would enslave their war captives into labor and in many instances would utilize torture as part of their religious rites. Before Europeans ever landed in the Americas, Native Americans routinely cannibalized one another. Author Rodney Stark recounted the Aztec ceremonial practices in his book How the West Won:
The ceremonies … were performed in front of large crowds. An adult male victim usually was held down on a sacrificial stone atop a pyramid, his chest was slashed open, and the priest snatched his still beating heart and held it aloft to the sun. The head of the victim was usually severed and placed on a rack – soon to be a skull added to the ceremonial collection. Then the remaining body was rolled, flailing down the temple steps to the bottom where it was skinned and dismembered. The choice cuts were distributed to onlookers who took them home and ate them.
When the Spanish colonists arrived in Mexico City, they were greeted by arranged piles of more than 100,000 skulls belonging to human beings who had been sacrificed to the gods.
Despite the fact that early colonialist wrote extensively about the savage culture of Native Americans, their writings were eventually dismissed in the name of political correctness. The preferred narrative was that white European men needed to savagely portray the indigenous people to justify their own genocidal pursuits. It was even assumed that the Native Americans themselves had lied, or rather, had been misunderstood in their own recorded sacred text regarding their practices. That is, until science. The Smithsonian has now formally acknowledged that northwest Native Americans practiced slavery. According to the Standard Cross-Cultural Files, at least 39 indigenous societies practiced slavery, just as brutally and immorally as everywhere else. Yet, for whatever reason the sum of their slavery and cannibalism is not problematic for the Left, or at least, not as problematic as the white man’s slavery.
Today black Americans are never told to consider the murderous Persian Empire or the cannibalism of indigenous tribes, or the heinous actions under the imperialist Egyptian Empire, the Turkish Empire, the Muslim Abbasid and Rashidun Caliphate Empires, the Chinese Yuan or Ming Empires, the Mongol Empire, the Ottoman Empire, or the Japanese Empire, to name a few. Black Americans are taught to believe that historical sin is almost synonymous with white men; the white man’s history and the white man’s history only is to be loathed.
Yet another inconvenient truth for leftist is the fact that the much-despised white men were the first to formally abolish slavery. In 1833, Britain was the first country in the history of the world to pass a Slavery Abolition Act. They were quickly followed by France, who in 1848 re-abolished slavery to include her many colonies. Then of course came the Thirteenth Amendment to the United States Constitution. After centuries of human slavery, white men led the world in putting an end to the abhorrent practice.
There are currently close to 700,000 slaves in Africa today and, unremarkably, they are being enslaved by other Africans. Child soldiers, human trafficking, forced labor – these are the current conditions that exist with the same sub-Saharan region where the transatlantic slave trade originated. African bodies are being sold today like they were sold then – and no, they are not being purchase by any country of white men. In fact, slavery today is exclusively practiced within nonwhite countries.
Source: Blackout by Candace Owens (2020).
The unabbreviated version of the above can be found in the pdf document below.
Despite the fact that early colonialist wrote extensively about the savage culture of Native Americans, their writings were eventually dismissed in the name of political correctness. The preferred narrative was that white European men needed to savagely portray the indigenous people to justify their own genocidal pursuits. It was even assumed that the Native Americans themselves had lied, or rather, had been misunderstood in their own recorded sacred text regarding their practices. That is, until science. The Smithsonian has now formally acknowledged that northwest Native Americans practiced slavery. According to the Standard Cross-Cultural Files, at least 39 indigenous societies practiced slavery, just as brutally and immorally as everywhere else. Yet, for whatever reason the sum of their slavery and cannibalism is not problematic for the Left, or at least, not as problematic as the white man’s slavery.
Today black Americans are never told to consider the murderous Persian Empire or the cannibalism of indigenous tribes, or the heinous actions under the imperialist Egyptian Empire, the Turkish Empire, the Muslim Abbasid and Rashidun Caliphate Empires, the Chinese Yuan or Ming Empires, the Mongol Empire, the Ottoman Empire, or the Japanese Empire, to name a few. Black Americans are taught to believe that historical sin is almost synonymous with white men; the white man’s history and the white man’s history only is to be loathed.
Yet another inconvenient truth for leftist is the fact that the much-despised white men were the first to formally abolish slavery. In 1833, Britain was the first country in the history of the world to pass a Slavery Abolition Act. They were quickly followed by France, who in 1848 re-abolished slavery to include her many colonies. Then of course came the Thirteenth Amendment to the United States Constitution. After centuries of human slavery, white men led the world in putting an end to the abhorrent practice.
There are currently close to 700,000 slaves in Africa today and, unremarkably, they are being enslaved by other Africans. Child soldiers, human trafficking, forced labor – these are the current conditions that exist with the same sub-Saharan region where the transatlantic slave trade originated. African bodies are being sold today like they were sold then – and no, they are not being purchase by any country of white men. In fact, slavery today is exclusively practiced within nonwhite countries.
Source: Blackout by Candace Owens (2020).
The unabbreviated version of the above can be found in the pdf document below.
| 8_nihilism_long_slavery_part_i_--_segment_8.pdf |