Following the last Case Study for Oriental History, this post provides you with a means for understanding the pure, natural Occidental (European.) The example begins with the Russians, but evidence is provided that this is Universally European.
In the African Blood Siblings Community Centers we provide cultural education to refine our understanding of people. This is an example of a case study to drive the point home of what the Occidental is about. You’ll see that the threat of Occidentalism is more real than you previously conceived. You’ll see that to them, your days are numbered. Write the ABS for your community’s protection, an African Blood Siblings Community Center. Subscribe, share, love.
Case Study for Occidental History: Neo-Nazi Trainers
By Onitaset Kumat
In the video following, you’ll see not only Occidentals training on how to kill you, you’ll see that the Occidentals are killing you. But this is in Russia where you’re not as populated (think why). So given that Occidentals are tribal who are they killing over there? The Asians and the people of Caucasus . . ..
The people of Caucasus are the people for whom the “White” race is named after “Caucasians.” That is, Blumenbach decided that the Caucasus was the birthplace of Occidentals. Little more needs to be said. Occidentals are so tribal that there’s no unity amongst them until they are faced with another tribe.
So like Britain and France, tribal enemies that fought the 100 year war got together to fight Germany and Italy during the World Wars, Occidentals war against Originals but that’s not all they war against. When the Originals are out of the way, Occidentals war with one another until they are killing Brothers against Brothers. They are verily savage.
In the video, you have watched how these Occidentals crawl through fire and beat up random White people to assert tribal dominance and demand tribal purity. It’s ironic because this is in Russia, where Asia and Europe are combined. Little more can be said besides that you don’t want to fight Occidentals for they are ruthless.
This reminds me of three things: Myrdal, Mosh Pits and the White Resistance Manual.
There is no doubt that the overwhelming majority of white Americans desire that there be as few Negroes as possible in America. If the Negroes could be eliminated from America or greatly decreased in numbers, this would meet the whites’ approval—provided that it could be accomplished by means which are also approved. Correspondingly, an increase of the proportion of Negroes in the American population is commonly looked upon as undesirable.
– Gunnar Myrdal
The Occidental Myrdal wrote those words in 1944 after comprehensive study of the United States of America. Neo-Nazis may be popular in Russia today, but it’s apparent that the Nazis were not the sole espousers of tribal purity during America’s wartime years.
It’s worth looking into Occidental culture. Many Africans may not be familiar with Mosh Pits but an understanding is necessary for understanding how ruthless these Occidentals are. Back on the Continent and in the Diaspora, Africans formed dance circles. People would form a circle then a few would dance within. It’s a marvelous sight.
A Mosh Pit is a “dance” circle of fighting. When you go into the circle, anyone is free to kick you, punch you, beat you. They do this voluntarily. NOT KIDDING.
Beside from just celebrating and worshipping violence, for millenium. Please remember that their ancient deities were war deities of certain tribes. Remember “Valhalla” that they teach you about where it’s noble to die in combat! This is their nature they are teaching you. Remember this.
White people also have this little manual circulating the internet known as the White Resistance Manual. In an African Blood Siblings Community Center reading it for it’s message is easy, but without the Center it’s difficult, so I wrote commentary on the introduction in the book:
From “White Resistance Manual”
As we witness the dawn of a the new millenium so to have we witnessed the birth of a new era of Leaderless Resistance in the struggle for White survival.
It’s a sad commentary, that replacing the word “White” for “Black” makes the phrase commonplace amongst Occidentalist Africans. Nevertheless, the Occidental here reveals his tribal nature. Look that he defines a tribe then looks at life through that tribe. Unfortunately, you see that he’s much more advanced in his tribalism than you can ever imagine. He doesn’t talk about “race war” he lives it.
No longer do welook to politicians and law-makers for a solution, they have been bought, their lips are sealed with green paper; they have grown rich and powerful through sucking the life-blood of the crumbling ruin that Western Civilization has become. However their power has come at a price; greed, corruption and sloth are the adornments of their wealth. This leaves western society in a position ripe for upheaval and revolution. We will cast off our wishful belief in democratic salvation, our votes will now be cast with bullets and bombs. No longer will the yoke of race-denying, religious systems restrain us. As in the past wemust rekindle a faith not in false, alien gods but in ourselves and our ability to struggle and overcome without prostrations before any Kosher world-deity.
When he later mentions “Jews” think of it as “Orientals” or those without the fabricated and expedient “White” tribe.
No longer will we allow the Jews to live like parasites upon the body of our race. No longer will we tolerate any Jewish influence in our political system, our legal system or our mass-media. No longer will our children be taught the suicidal and baseless dogma of egalitarianism and racial equality. No longer will we allow dysgenic breeding to damage the health of our race. No longer will we tolerate any non-White colonizers living and breeding among us. In this new era we fight for nothing less than the absolute physical separation of the White race from all Jews and non-Whites. Along with this we will purge from our midst the traitorous and degenerate elements of our race. We demand swift and brutal justice for those who assisted in, or profited from, the murder of our Race and the colonization of our lands by non-Whites.
Don’t concern yourself that this isn’t the Occidental’s land. That’s not your fight. When he says ‘dogma of egalitarianism’ read it as contract then study the Contractualism of Orientals. You’ll see that the Occidental hates the Oriental for Orientalism.
May their time be short upon the earth.The purpose of this document is not to explain the Whys? of armed struggle, any White person with a pair of eyes can appreciate the desperate situation we are in as a Race. Anyone can see that this situation cannot be turned around at the ballot box or through negotiation and compromise, it will end in tears and bloodshed. Of this there is really no doubt. Western civilization will fall in a similar way and for the same reasons as ancient Egypt, Aryan India, ancient Greece, Rome and every other nation which failed to protect its blood from the poisoning effects of race-mongrelization.
The situation is simple, a violent struggle will come about and if it happens soon we will win.
A violent struggle is not necessary; yet this Occidental may be right about how prepared we are.
It’s worth sending this to “Black revolutionaries” advocating violence.
If we are unable to coalesce our movement into a fighting force capable of initiating and seizing victory in this conflict within the next decade or so we will lose. To lose in this struggle means that the White race will be butchered by the sub-humans who have colonized our lands and our women and children will be brutally raped and murdered in the streets.
This is tribal speak. It doesn’t need to be factually correct because Occidentals are largely ill-informed. Just tell them that “the other tribe is coming and is as vicious as us . . ..” Savages of the utmost.
My purpose here is to provide information on the Hows? of armed struggle. How to select or fabricate weapons useful in an armed struggle, how to manufacture, handle and employ explosives as part of an armed struggle, how to conduct a guerilla campaign and how to select targets according to their value to our movement.
You will be wealthy, when you persist to that which will enrich you. Action with the ABS will raise the condition of your community.
When some think of pre-colonial African currency, we think of cowrie shells. But we understand, that if we used currency, we created that currency. And if we created that currency, that means prosperity for African people. What currency do you use? What currency do you create and control? We are an international people. And just as the Occidental can print and transport his currency internationally (and gain prosperity for it); the Original ought do the same. Not to emulate Occidentalism! We would not dare to make that mistake! We will print and transport our currency internationally to emulate our ancestral and natural ways: Originalism! Toward international Community building we shall use what is in our hands to Restore our people to Prosperity, Independence and Purity! Mark my words! Commit and you will be enriched!
Look below. An Occidental named “Mat McDermott” freely discloses the tribal nature of Occidentals. They build communities around ‘statehood’ in the U.S.A. That’s how tribal they are! Even their statehood separates them. But you can learn from this. Any currency is currency and if we establish a currency, and we are persistent enough, we establish communities.
Think: When you set up an African Blood Siblings Community Center (write in order to), you will have in your hands what these tribal Occidentals have in theirs. You will have the communality and you will have it internationally. Read, Write, Rally. Freedom is a commitment away.
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I want anyone who’s got a joke on the tip of their tongue about ‘monopoly money’ to put it out of their mind. Printing your own local community currency is a perfectly legitimate thing to do—you can’t make your own local coins but bills are legal, at least in the US—and can be a great way to encourage shopping at local businesses. It doesn’t replace federal printed currency, but augments it by getting people to make the practical and symbolic gesture of supporting local businesses before national chains.
Think it’s tough to get started, to convince businesses to accept the currency and for people to attach value to it, you may be right. But here are a few examples of places which have taken their local monetary system into their own hands:Ithaca Hours: Ithaca, New York Region
Around since 1991, Ithaca Hours has been called the “original” hour-based scrip. When founded the average hourly wage in the region was $10, so that was decided to be the baseline to establish the currency. The idea in choosing ‘hours’ as the name for the currency is to remind people that money is “in addition to being a medium of exchange for commodities, [it] represents someone’s labor, the time taken to provide a skill or perform a service. Your time is worth something to someone else”.
Currently Ithaca Hours has about 600 members, and has to date put about US$100,000 worth of Ithaca Hours into circulation.
More: Ithaca Hours image: Toronto Dollar Toronto Dollars: Toronto, Canada
Dating back to 1998, the Toronto Dollar is valued on par with the Canadian Dollar. Accepted at over 150 businesses the idea behind them is similar to all local currencies: “Strengthening the local economy and supporting new businesses; keeping your money working and circulating locally; bringing decisions-making back to community.”
Toronto Dollars are available in denominations of 1, 2, 5, 10, and 20 dollars, and contain similar security features to prevent counterfeiting as any nationally circulating currency. Interestingly, Toronto Dollars are printed by the same company which prints Canadian federal currency.
Toronto Dollars also have a charitable component: 10% of Canadian Dollars exhanged for Toronto Dollars is put aside into a Community Fund which then gives out grants to community partners.
More: Toronto Dollar image: Lawrence.com REAL Dollars: Lawrence, Kansas
Begun in 2000, REAL dollars (which stands for Realizing Economic Alternatives in Lawrence) were issued in denominations of 1, 3, and 10 dollars with pictures of local Lawrence celebrities on them (William S. Burroughs, Langston Hughes to name two). Now no longer regularly circulating, the REAL dollar of Lawrence, Kansas shows some of the problems with establishing a local currency.
In an interview with Lawrence.com, REAL dollar creator Boog Highberger pointed out two practical obstacles all such currency have to face: 1) Modern businesses don’t have as much use for cash as they once did—how many places don’t accept credit or debit cards? Not many; and 2) Modern businesses rarely go to local suppliers anymore.
As Highberger said at the time, “If we revitalize [REAL dollars] what we need to do is institute some kind of banking system (that would allow users to debit or credit their accounts).”
Which is just what BerkShares is planning on doing… BerkShares: Western Massachusetts
Launched in the fall of 2006, BerkShares circulate in the Berkshire region of Western Massachusetts. By some estimates BerkShares is largest circulating local currency in the world, with two million Berkshares issued to date. Bills are issued in denominations of 1, 5, 10, 20 and 50. Currently some 350 businesses accept the currency and 5 different banks offer exchange services at 12 locations. BerkShare checking accounts, ATMs and loans are planned.
According to their website, here’s how using BerkShares benefits the local economy:
Everyone benefits from using BerkShares. Consumers benefit from receiving a 10% discount on purchases. Businesses benefit from increased patronage. Local non-profit organizations can also benefit by purchasing BerkShares at the 10% discount rate and selling them at full face value to their supporters.It will take citizens working in their own communities, region by region, to create the kind of systemic change that will lead to sustainable economic practices—practices that foster ecologically responsible production of goods and a more equitable distribution of wealth. Local currencies are a tool to bring about such change. BerkShares are about building community while building the local economy.
Though these are just four examples of different ways to local currency programs can operate, the EF Schumacher Society has a listing of local currency programs throughout the world, both currently operating, planned and defunct. There are programs throughout the US, in Canada, Mexico, the UK, and Europe (including one that operates in Switzerland which trades against both the Swiss Franc and the Euro).
They also have plenty of resources for communities wanting to start printing their own money, as well as essays and book excerpts on the philosophy behind doing so and the legal principles involved.
“The only thing that is humiliating is helplessness.” — KMT Proverb
We offer the very, very best; a promising future for you and yours. That’s why the ABS sells the companion pamphlet to this newsletter: “Maroon and Build For Self.” It’s a small price for the big results we’ll achieve; ten USD for a complete and reasoned self-appreciation and an ability to nobly express yourself is our gift to you.
The namesake for the pamphlet is in honor of the historic “Maroon” people; those whom fled from Occidentalism whose descendants are the only free Africans in the Western Hemisphere: they re-established Originalism in the West and held onto it against Occidentals. This is what I will upon you. This is what the ABS represents.
The historic Maroons also freed our other ancestors habitually. I’m proud to be a descendant of this noble bloodline and prouder still to be an active practitioner. Here we view the Suriname people with the aid of an Occidental named Andrew Zimmern. He’s there to eat food, but we will learn from a viewing, how Occidentals are there destroying our lineage; yet also how Originalism is saving it: they are communal, they are intelligent (see the medical miracle they perform that we can use for greater health) and they are African! You are deserving of their freedoms. First observe these free people, then apply to the African Blood Siblings. We are the Africans that shout “Maroon and Build For Self” internationally. And you are the Maroon to carry your community to Prosperity, to Independence, to Purity, to Restoration! Write the ABS you Maroons. Write us to help build African Blood Siblings Community Centers. Subscribe, share, love.
See the hope for Africa in Suriname’s “Bizarre Food”
By Onitaset Kumat
In the first ten minutes, we join the host Andrew Zimmern in his overview of Suriname. He explains how Suriname represents one of largest stretches of undeveloped, unspoiled rainforest. How it’s South America’s smallest country. And how it was once a Dutch Colony. He then aims to surprise us that Paramaribo, it’s only big city, got its first movie theatre the year prior to his visit.
This description seems harmless yet you learn the necessity for racial separation immediately. Hear Zimmern carefully. He promotes the development and spoiling of the rainforest. He promotes the conception of Europeanized countries. He promotes his tribalism, specifying the ‘ethnicity’ of the Colonizers. Lastly, he promotes the idea of technological progress as an important indication of development; though movie theatres are largely anti-social and consumeristic, regressive traits for African people. Though we can take advantage of the media, see Merilan.
Continuing on the video, we see that he journeys up Suriname River to Malobi and Botopasi. There he finds Maroons, the proud descendants of Africans who rebelled against slavery, the classification of Africans which the African Blood Siblings derives. It can be seen that they are an example of Africa in the Americas; they are also the only example of free Africans in the “Western Hemisphere.”
Zimmern informs us that we are leaving roads and that everyone has a canoe as the villages are far from one another. The specific destination of his is Malobi which he represents as a population of 600. These people are called the Samaraka.
When Zimmern arrives, we see the one English speaking woman, the Occidental named Amber Ray, a peace corp volunteer, who spent two years working and living in this part of Suriname. Throughout the video, the volunteer is not shown to be of much use beside from escorting the host around. Which is informative for you. How many other Occidentals did she escort around Suriname as she corrupts the free Maroons into conceiving Occidentals as goodhearted and humane? More, do peace corp volunteers like Amber Ray explain why there was a flu epidemic in Suriname recently?
It’s here reported that the water was contaminated (by whom you need to wonder), so now Amber Ray is “useful.” She’s made out to be necessary for teaching African people how to collect rainwater. So African people are paying her and working for her to install large buckets in their communities. You can’t make this up. This is our people being abused and misused today. This is the necessity of teaching racial separation everywhere and African restoration amongst all of us. This is the necessity of the African Blood Siblings.
We are also introduced to Beta (?), a beautiful village elder–who like all of the women now covers her breasts. See this footage from 1962:
Back with Zimmern, the women showcase their preparation of peppers in the West African tradition. Zimmern, eating peppers all over the world, is burned.
We then observe how the village matriarchs prepare lunch. Zimmern points out how the women use the “African-style” of making powdered rice. He then alerts us on how “there’s little electricity and few modern conveniences.” Of course, he can not deny the excellent cooking and healthful society.
This should be another lesson to you. Nature provides in abundance. Even a man who tours the world eating foods can not deny your expertise when you reconnect with Nature. More, observe how going back to our ancestral ways has its rewards. Every woman is beautiful and cheerful. Compare your life to theirs. Compare your community to theirs! Keep the African Blood Siblings (ABS) in mind.
Later Zimmern compares the hospitality of the women to Jewish grandmothers. I want you to understand that this is a simile. A simile is comparing the known with the unknown. This then is putting an expectation on the viewer to know the European experience and not know the African. You understand what he’s saying? He’s explaining that the African experience should be unknown to you. And imagine this, most Africans in America can more relate to the Jewish grandmother over these African women. Again, keep the ABS in mind.
Now, we need to further understand that these women are the Maroons, descendants of warriors, and they are “motherly” to this Occidental. This was and is what brought our ancestors to slavery in the first place. We forgot who the Occidental is. The African Blood Siblings Community Centers (ABSCC) are institutions to make us internationally remember and never forget. Keep the ABS in mind. For look a bit further; he compliments their cooking, then they ask him to stay! Even the Occidental says how ridiculous it is. He says that he was only there for two-and-a-half hours and he won these Originals. This means that even some of our freest, most liberated people do not understand. Just think of how much work this Occidental did to earn a place with these women (he did no work)! Yet surely if he stayed, he’d ruin their political organization, their economical organization and their cultural organization; he’s spoil their beautiful skin and corrupt their beautiful souls. Yet overhear what we in the know are neglecting to internationally inform. I can not say enough, keep the ABS in mind!
The video then showcases the ingenuity involved in preparing Cassavas. Casava has a heap of cyanide in it and is thus very deadly. The community shows its astuteness by draining the cyanide through gravity. Zimmern isn’t surprised: the world saw us in Ta-Merry and Ta-Seti: This is the genius that all but Africans expect from Africans.
The video should be telling. It so far only revealed women and children in the village. This is the matriarchal system in full view.
Around 10 minutes in there is a commercial break previewing the Man’s role.
A Bambi (?)–lizard–is caught by a man named Cayan. The women clean the dead lizard and season it with chili. Cayan is one of the 70 men who remained in the village of nearly 600. Most of the young men left for jobs in the city. Those men remaining have employment in the village as bringing in fresh meat. Notice the effects of Occidentalism on African people: Originals leave families to work for Occidentals despite their necessity at home. This is why African people are in European cities today. The nature of people do not change until their consciousness is fixed. Keep the ABS in mind; only the ABS strives to correct consciousness.
Zimmern then eats a Caconi (?). When he goes to eat the Lizard, the youth of the village find it eccentric. But when he tastes the lizard, the youth gather around for a taste. What can be more sad than this? It’s the same as when we pay for singing or dancing lessons from Europeans.
Zimmern then details the Man’s Role in this Matriarchy. He explains how every couple of weeks, the men disappear into the forest with their rifles for days or even weeks at a time.
This is important knowledge for those confused about whether gender roles are legitimate. This is something to reflect on deeply.
Zimmern explains how he will join this hunting party. He’s shown to be very useless and he’s shown to corrupt the men with his money. Still, the camera crew follows him as he explains that their guns are over a hundred years old, which is a code word to Occidental viewers that they are not manufacturing guns. Nelson Wens–a Jungle expert–was hired to outfit the camera crew, he speaks English, and also equips the hunters with gear. He informs Zimmern of the uses of Cashews for warding off snakes, alerting Zimmern to keep them in his pockets. Then the hunting party departs over a river, through a dense rainforest, and passes a village over 15 miles away from their own.
Around 14 minutes, there is a commercial break previewing the journey.
After three hours of walking with heavy gear, the speaker finds it strenuous. He then points out that there are no escape routes in case anything went wrong. He also informs us how Zlingly Yosafaht leads the expedition at 16. He’s said to be the best hunter. The video shows him making animal noises while leading the hunt.
We are informed that the Europeans hired 25 locals to carry camera equipment and such. Accordingly, for many, “it was the first work available to them in months.” This is another code-word. It tells Occidental viewers that the people were corrupted by money and can be exploited. This is a restarting of what we went through. I tell you again, keep the ABS in mind.
Nelson shows how socks can keep bugs out of pants. The group later applies a date palm oil on themselves to ward off bugs. Zimmern informs that red meat is rare in the village, explaining that a successful hunt means fresh meat for families at home. Zlingly shows off his ingenuity by making bird noises off of his machete by rubbing it against a plant. It’s unsuccessful largely because the party is too large, so a smaller party goes ahead. Though in a forest, they are not out of communication. They use a ‘telephone’ tree–a tree that grows hollow and can be used like a large drum, to communicate across large distances. From the tracks, Zlingly can tell that two pigs, male and female, crossed five days ago. You must realize that, that’s real education. It’s the ecological information that’s local to you and yours that won’t be taught in school, but is traditionally taught in pure African environs like the Maroons represent. Of course, Zimmern, as a compliment, compares Zlingly to “Albert Einstein.” This is another simile that removes the viewer from the African experience to uphold European people: here, again, European Jews.
Zimmern, not used to the work, gains a cramp in his hamstring. After physical therapy, he limps to a log. There he sets the scene, he’s 15 miles from a village that’s hundreds of miles from the Western town Paramaribo; there’s no phone, no medic and no chance of rescue should anything go wrong. We are made to sympathize for this Occidental; but this is the regular life of Originals. See what our inactivity is losing us? Fill out the form to the right.
They finally get to the hunting camp, 7 hours and 15 miles away. It has hammocks and canopies. The men rinse in the river. The advance team already shot a bird. Zimmern eats the prepared chicken and tells the cook that he loves him. Then the cook outstretches his arm around him and kisses him on the cheek. This is another example of Occidentals being praised for nothing. Zimmern only walked and ate: never mind the fact that his ancestors forced these Originals into the rainforest and the continent in the first place!
Around 22 minutes in, another Commercial break detailing the second day of hunting and river hunting.
It becomes night. The hunters sleep in the open field of hammock. Some men sing. This is an exercise in fraternity. You notice that this Brotherhood that arises from this shared responsibility of providing for the village doesn’t foster animosity like our socialization in Tribal Occidentalism does. You can’t expect men who sleep safely in the open air beside one another will return home to fight. What about where you are? Where Brothers hurt Brothers and family feud is familiar? We need to fix our consciousness. Keep the ABS in mind.
As it were, the bird wasn’t enough for Zimmern, the camera person, and the 25 hired hunters–according to Zimmern. So some hunters remain in the camp, but others, like Zlingly, go to get food. Hours pass without a word. Then out of the jungle comes Spanky, a hunter with Zlingly, who carries in a boar in a bag. Zlingly shot the pig, called Spanky to get it, and Spanky brought it back to the camp. They prepare, cook then eat it. During the pitch-black feast, Zlingly shoots another animal and another person brings in the game. The team has flashlights on their heads. The guys at the camp make an ingenuous smoker–and cook the rest of the boar and the new game over night. Nelson shows how roasted Cashews ward off snakes and scorpions allowing the camp to fall asleep in safety. All of this shows again the fraternity and the strong Brotherhood. These men depend on one another for their families and their safety. Is that the same for us? Keep the ABS in mind.
The morning comes and the men get to work preparing for the travel back. Zimmern tastes the Wild boar left over night; it’s great to this world traveler. Zlingly then brings two more game.
Around 29 minutes, another commercial break previewing more food.
The hunters return to the village with over 50 pounds of boar. Zimmern suffers usual cramps. But here something interesting happens. One of the cooks fall down from a three-inch gash by a rock in the forest. Now pay close attention. Zlingly is not only a hunter but a medical expert. He applies a juice from a palm tree. The juice stops the bleeding right away. Within minutes, the fallen man is up and walking. Did you get that? You might have to read that one again. The Occidental Zimmern sees with his own eyes that the Original, with the aid of nature and the ancestors, is the medical expert on Earth, not the foolish Occidental who taught your doctors. Keep in mind the ABS, which is restoring our connection with the Creator, ergo Nature and our ancestors!
Returning to the village, the men offer Zimmern more meats: from turtle to fowl. Zimmern enjoys and opines that the game has fresh water and fresh food and that’s why it’s so tasty. This too you need to understand. The Occidental himself prefers your food over his. The Occidental poisons himself for money: see the article on “Is your Chicken pork?” He definitely poisons you too. We need to organize ourselves for ourselves and behold with our two eyes how the food, water and living habits are fresher. And understand again Amber Ray! She said the water was contaminated! But Zimmern knows that the water is fresh! So Amber Ray works the people in Suriname. And Amber Ray promotes Occidentalism. And Amber Ray introduces the destruction of an African people! And we sit back! Stand up! Remember the ABS!
After eating their food, Zimmern extends everlasting friendship to the Africans. A man in the village returns the gratitude–though Zimmern did not do any work. Look what they are doing to you! With no work, poisoning their water, eating their foods, Occidentalism is so unchallenged, that the Originals are extending gratitude to the people killing them with a smile. Look with your own eyes! Believe it! They put it in your face! Organize!
Around 35 minutes in, another Commercial break about fishing.
The river is emphasized, and women are seen preparing fishes. It’s shown how the young men (15 and 14) row their boats a mile away to fish. They don’t use poles or lures, just lines with worms or pieces of fish. All Samarakan men learn this skill. This is an ecological education, part of the reason why you would build an African Blood Siblings Community Centers. One boy throws a worm 40 feet. They catch very small fish. The Producer of the show, an Occidental, smoking his cigar, catches a large pirahanna–about a pound. The Producer then catches another pirahanna, even larger, about 15 pounds, due to pregnancy. The mother of the children who sees the fish hugs the Occidental and says she’ll follow him back. Zimmern comments on how she knows a good provider when she sees one. The Producer is now a guest for eating the fish as he caught the largest. I do not need to explain to you what dangers are presented in this predicament. Occidentals stole Originals from African technology, stealing that too, to the state where their children must catch fish. When the Occidental comes to catch fish with the stolen technology with the stolen people, he out catches them. In this he impresses a beautiful Original woman. We can only hope that he does not impregnate this woman; yet it shows why we are struggling. Because these people will trick you. I do not need to tell you that these Europeans once told Africans that they controlled fire by showing them lighters. I do not need to tell you of this ancient game of deception. They are actively destroying us and we are passively being destroyed. Come Africans! Remember the ABS!
The video ends now showing the final meal with the Africans. It’s seen that most homes are too small for private kitchens, therefore there are communal cooking shacks. In a small house, the group eats. First the elders, then the youth. Zimmern compliments the maturity of the young Africans compared against his European youth. But how can he compare?
Observe the community: the women have Sorority in their cooking places, the men have Fraternity at their hunting grounds. This is the meaning of an African community. This is insight into how we once were and how we ought be! Study this arrangement: Our ancestors were communal and here’s how. The corruption of the Occidental are these privatized cooking places and privatized working grounds. This is why we are cutting each other’s throats like Occidentals cut one another’s throats.
When you establish an African Blood Siblings Community Center, you are establishing a consciousness where you are of communality based on the actual example of African traditions. Do not for a moment doubt the importance of your commitment to the African Blood Siblings. You see it with your own two eyes: We are passively being torn apart and they are aggressively tearing us but we will restore Africa and African people.
Read the African Blood Siblings, Write the African Blood Siblings, Rally the African Blood Siblings! Restore!
Onitaset Kumat: We have come to the conclusion, Knobeco, do you recall what prompted this discussion?
Knobeco: Absolutely. I wondered if it was true what they say: That there is only one race–the human race.
Onitaset Kumat: And what have you so far learned?
Knobeco: I learned that different people have different cultures, for culture is a continuity from ancestry, and all of us have different ancestry. Further I learned that oppression is a means toward moulding and cultural oppression is a means toward moulding toward a culture. Lastly, I learned that corruption is a cultural oppression toward a culture not fitting a person. These four lessons were definitions.
Onitaset Kumat: Yes they were. But also each was true to reality.
Knobeco: I agree. One would not call something cultural that were not continued from ancestry. One would not call something oppressive lest it moulded one in some way. One would not call something cultural oppression lest it moulded to a culture. One would not call something corrupted lest there were a purity to reference.
Onitaset Kumat: Correct. But let us return to “Oppression” for a moment. Oppression has a negative connotation. Correct?
Knobeco: Yes.
Onitaset Kumat: Do you know why?
Knobeco: Onitaset Kumat, you are the Master of Ethics. You have been the first to define Morality in the English language. You are a true Philosopher-King. You have spoken of Immorality as the use of Military Capital in want of Civil Capital. Oppression is a moulding which can be both limitation and valuation–military capitals. Clearly then Oppression can be Immoral hence it’s negative connotation.
Onitaset Kumat: Superbly stated. But more simply stated, one can wrongly oppress.
Knobeco: Yes.
Onitaset Kumat: But from an ethical standpoint, it begs what is the proper “oppression” or moulding. So to speak, to limit and value one’s identity seems to usually be wrong, but certain identities are culturally right, right?
Knobeco: Absolutely. “The means towards and ends of Identity” is Cultural Capital. One can be Amoral and exchange Cultural Capital for another Civil Capital. There’s no immorality (or morality) as long as Military Capital isn’t involved. Ergo, one can be amorally “oppressed.” The clearest example of amoral Cultural Capital or amoral identity in “mannerisms, behavior and appearance” is being honest. An amoral “oppression” then is a moulding of another to be honest. It seems simple. But it’s quite complex.
Onitaset Kumat: No, Knobeco, remember “As something appears it is.” In terms of Amorality, the most preferred is the Spiritual Amorality. That is when the Civil Capitals are exchanged for the Spiritual Capitals.
Knobeco: I can see that. For instance, one’s friends should be spiritually complementary; one’s lovers, spiritually complementary; life’s work, spiritually complementary. More than anything, that fulfills my namesake “Know Thyself, Be Thyself, Complete Thyself.”
Onitaset Kumat: Yes. Then it becomes of us to identify whether there are aggregates of people which have identical spiritual identities.
Knobeco: Proceed.
Onitaset Kumat: Is it fair to suppose that those in power will impose their culture?
Knobeco: It is not always true, but certainly it’s fair to suppose. For to a certain degree each power imposes its own culture lest it is corrupted.
Onitaset Kumat: And is it fair to say that their most agreeable followers are spiritually in accordance with that imposition?
Knobeco: Absolutely. The most agreeable to a culture are not corrupted but pure. In their purity they are in accordance with the imposed culture.
Onitaset Kumat: Ah, so then let us be more specific. Is it fair to presume that the thousands of Occidentals who gathered for a lynching of an Original were in accordance with the barbaric act?
Knobeco: The pictures are indisputable. They smile and laugh at the pain of our ancestors. In their purity, they were happy to attend such tribalistic barbarism.
Onitaset Kumat: But were we content in attendance? Whether forced to watch or forced to die?
Knobeco: No.
Onitaset Kumat: So then this is a sign of Occidental and Original spiritual discordance, no?
Knobeco: Yes.
Onitaset Kumat: How about an Original neighborhood being controlled by Orientals and Occidentals. Do Originals find it disagreeable?
Knobeco: By normal surveys, yes. Most of us find it disagreeable and wretched. The ABS’ efforts against it are widely regarded as noble, for we raise our consciousness toward turning our resources to our benefit.
Onitaset Kumat: What about Orientals and Occidentals, do they not find it agreeable?
Knobeco: Of course they enjoy it, lest they with the power would not do it. Though you do not see Original shops in Oriental or Occidental neighborhoods. It goes to show that they love their power over us, we don’t love their power over us, but they would scorn if we had power over them.
Onitaset Kumat: Yes, though this is very general.
Knobeco: Quite. Only foolish Orientals and Occidentals would find our exploitation of them agreeable. Foolish or corrupted. It’s best then to discuss the pure; and Orientals steeped in Orientalism and Occidental steeped in Occidentalism would find it disagreeable for Originals to exploit Orientals or Occidentals.
Onitaset Kumat: Yet some of our people seem to conceive that there exists good amongst these other people!
Knobeco: Now wait a moment, Onitaset Kumat! Why do you say that there’s no good amongst them? Is that something to honestly say?
Onitaset Kumat: It’s not something to say and I do not say that there’s no good amongst them. But the lesson above easily illustrates one simple fact. We have a different definition of good amongst the races. That is, “good” is racially subjective, thus an Original can not ethically judge an Occidental or Oriental or vise-versa. Always the Orginals need to regard the Oriental and Occidental as different and yearn to separate lest the latter groups will visit, in their view of justice, injustices on Original people.
Knobeco: I see it. A lynching is horrific to the Originals, but an event to take children to for the Occidentals. Or Original enterprises in an Oriental community is forbidden, but Oriental enterprises in an Original community is normal. I see it. “Goodness” is not universal among “races” or “racially objective.”
Onitaset Kumat: True, because “Spiritual Capital” is “the means toward and ends of racial asili”–Asili being the ideological core of a race. In other words, we come to define “Race” as “the ideological unity of a people.”
Knobeco: Fascinating though general. Can you be more Specific?
Onitaset Kumat: The Original Race, Africans, have an ideology of Restorism; the Oriental Race, Asians, Contractualism; the Occidental Race, Europeans, Tribalism. I explain these further under “Lore.” In essence though the races differ spiritually (and thus ideologically [hence the statement on the aspiritual Occidental is untrue, instead the Occidental is differently spiritual from the Original). In other words, murdering someone for theft isn't wrong to an Occidental if it means establishing his tribe as dominant. Becoming corrupted by Occidentalism will also make Originals more tribal, ergo the explanation behind our pride in modern made-up countries.
Knobeco: I see. So you taught culture to show that there were different asili's. You taught oppression to show that people are moulded. You taught cultural oppression to show that moulding can be toward an asili. And you taught corruption to show that, that asili can be mismatched. In essence this whole dialogue sought to define race according to the different racial asilis.
Onitaset Kumat: You catch on.
Knobeco: So I see it now. Race purity means "ideological purity" and propounders of "race first" are propounders of "ideology first." For all intents and purposes, please explain Restorism and thus the African Race.
Onitaset Kumat: Though well documented under "Originalism," the African is the human which seeks, unlike the other races, to restore Africa and African people. This is the fundamental basis of all African people, but especially those in touch with their inner spirit. Ergo, three Patrons of the African Blood Siblings, Nanny, Nzingha and Taharqo sought restorism in some way or another: Nanny restored Africa in Jamaica, teaching traditional ways in the high mountains of Maroon town; Nzingha restored Africa in Angola, fighting against our enslavement while reducing the casualties of her citizenry; Taharqo restored Africa in KMT, coming from Nubia he re-opened the closed temples after the Persians invaded in respect to the shared ancestry of African people. The ideology can be seen in most of our ancestors and in all of our uncorrupted behavior.
Knobeco: So this is the nature of Africans? To restore Africa and African people? To what in particular?
Onitaset Kumat: God. "As above, so below."
In the incorrect-for-Original’s Occidental analysis, yes. Yet, for the most part, we Originals buy into this fabricated definition and interpretation. In fact, due to this mis-education, some of our genius historians noted our historic predilection of libations but limited writing of histories. For this reason, should the ancestors will, a forthcoming post will be on “What is History?” A short answer though is advanced from the above quotation from our temples.
History is the statement of the laws of the races (see Originalism, Occidentalism and Orientalism) and the causes of those laws. In other words, Napoleon’s legitimization should be viewed in light of Occidentalism. Occidentals hold an ideology of Tribalism. Napoleon’s statements are then important in learning that Napoleon in the capacity of France, as well as England and Spain, regarded it necessary that the Occidental tribe remain dominant over Original people.
The lesson remains clear in 1916′s lynching of Jesse Washington. An estimated 15,000 Occidentals were in attendance to watch Jesse Washington burn. First they beat him, then castrated him, then burned him alive! 15,000 watched and on one postcard, an Occidental Joe Myers wrote,
“This is the barbecue we had last night. My picture is to the left with a cross over it. Your son, Joe [Myers].”
As a date, time, place and event, so what? A man wrote his parents. But as an article of evidence to the mindset of Occidentals it’s a gold mine. There were thousands of lynchings. But more importantly, today, there are over a billion Occidentals. And there are billions of Orientals. Their natures remain the same.
1916: Jesse Washington lynched after conviction
By dogboy
Lynching is such a vile word. Likely taken from the name of Captain William Lynch of Virginia (circa 1780), the term for administering justice while dispensing with a trial had, by 1916, long since taken on its more common meaning of a white-on-black public killing.
But Jesse Washington‘s case defies this simple definition, straddling the line between state execution and an unrestrained populace. Washington’s brutal lynching at the hands of a white mob in Waco, Texas, on May 15, 1916, clearly fits the definition, and the particularly grisly details of his demise conjure all-too-familiar images of violent racism in the pre-Civil Rights South; but in another more disturbing way, Washington was effectively executed, his punishment carried out not by the state of Texas, but by the people themselves.
Jesse Washington’s charred corpse after the lynching.
Washington was born in 1899, a black farmhand who may or may not have been mentally retarded.* While his life is not well-documented, his death most certainly is. Washington was arrested on May 8 of that year for the rape and murder of Lucy Fryer, the 53-year old wife of a well-to-do cotton farmer. Fryer was found bludgeoned to death. Washington was spared for a week by the Waco sheriff, who successfully took him into custody before a pre-trial mob got their hands on him; Washington was then sent to Dallas for holding to prevent a local incident. To appease the mob, he was transferred back to Waco and tried for the crime just one week later.
It’s unclear whether Washington was guilty — evidence is scant and the trial lasted just one hour, but Washington appears to have had ample opportunity to perpetrate the act and is purported to have confessed — but his guilt or innocence in the matter was not on the mob’s mind. On May 15, the well-attended trial ended, and in four minutes, the jury reached its guilty verdict. Before the 17-year old could be sentenced, and with little or no resistance offered by any of the various legal entities in the courthouse, several hundred of the onlookers (some brandishing weapons) rushed Washington and carried him out the doors. Outside, a larger crowd waited to beat and castrate him. A chain was thrown around Washington’s neck, and he was dragged to the town square, where he met an immense crowd as well as the pile of dry goods boxes that was to be his end.
A Fred Gildersleeve image of the lynching of Jesse Washington.
By some estimates, up to 15,000 (mostly white, though not exclusively white) people watched the horrible events unfold; without question, Waco’s mayor as well as several other public officials watched from their second-story perch at town hall on one side of the square. Washington was tossed onto the boxes and coal oil was poured over him. The other end of the chain was thrown over what has become known as the Hanging Tree, and the fuel below Washington’s feet was set ablaze. Immersed in the flames, he attempted to climb the blisteringly hot chain multiple times, each time to be lowered back into the cauldron. It’s unclear how long Washington was alive, but the event lasted more than an hour, after which his fingers and teeth were claimed as souvenirs, his body parts were separated from the torso, and the remains of Washington were dumped in a bag so they might be dragged once more through the Waco streets.
Also watching from the mayor’s position was a cameraman who wanted to sell photographs of Washington’s charred corpse as postcards. Fred Gildersleeve snapped a series of images which would briefly make Waco the most shamefully famous city in the nation. Gildersleeve’s work paints a portrait of a town possessed by spite and uncontrolled rage: thousands of white spectators standing about the burning body of Washington from above, then hundreds of blacks gathered around his burned and brutalized remains from ground level. Others took pictures as well,
some more disturbing than others.
A complete and startlingly brutal account of this murder is given by Patricia Bernstein in her 2005 book The First Waco Horror: The Lynching of Jesse Washington and the Rise of the NAACP, which also tracks the increased viability of the NAACP in the wake of the slaying. What makes this case noteworthy for this column, though, is that Washington was found guilty prior to his lynching, and he would doubtless have received a state-supported death sentence. At the time, Texas law would have allowed for a public hanging; presumably, the spectacle surrounding Washington’s execution would have been just as significant (though not nearly as gruesome). Instead, vigilante justice was administered on the young farmhand, and his case because a linchpin for the Civil Rights movement. As with other lynchings of the time, no persons were charged in the incident, though it was obvious that there was significant planning involved and, from some of the images, that some form of self-appointed executioner actively participated in the deed.
Unlike a state-sponsored execution, though, Washington’s death raised the ire of the jury foreman, who harshly criticized the court for not protecting him. And because he was lynched, his cause was also taken up by several Northern papers, pushed into the national spotlight by NAACP secretary Royal Freeman Nash and Elisabeth Freeman.** Over 90 years later, the town of Waco is still dealing with the Waco Horror. The lynching has reared its head multiple times as many residents have pushed for a plaque to be erected on the site of the lynching, as one was for a distressingly large number of prior lynchings in Waco. Some in the town continue to resist, asserting that Washington’s guilt absolved the mob of responsibility for its act.
A postcard commemorating the lynching; written on the back: “This is the barbecue we had last night. My picture is to the left with a cross over it. Your son, Joe [Myers].”
Washington’s case raises two of the critical issues in the modern death penalty debate: culpability of the executioner (and witnesses), and cruelty of punishment. Nobody in the mob was prosecuted for the crime, and in the Waco of that day, it would have been unusual if someone had; today, we take little interest in the state executioner but would vociferously condemn such mob action. On a similar note, Washington’s death was barbaric and brutal, and few would argue that such an execution should be undertaken through legal channels, but recent Supreme Court cases have found it difficult to identify the meaning of “cruel and unusual punishment”. The debate continues in the United States, but these are two arguments, posed by Cesare Beccaria, that caused Leopold II to outlaw capital punishment in the Grand Duchy of Tuscany in 1789, and cases like Washington’s suggest they should continue at the very least to give us pause today.
* Some accounts state simply that he was illiterate, and if this is the litmus test for mental retardation in the early 1900s, around 6 percent of the population fell into that category.
** Freeman worked tirelessly to drag information from Waco’s inhabitants, her actions likely sparking papers like the local Waco Times-Herald to quickly shut the door on the case; that paper officially apologized 90 years later for its and other newspapers’ roles in venerating the lynch mob.
Ithaca Hours: Ithaca, New York Region
