not that anybody asked but y’all need to hear about the toll amerikkkan industry (which is a kind way to say exploitation) has had on the planet. if you follow this blog, i am sure you’ve noticed that I am very passionate about food production for and by colonized populations as a liberatory measure.
let me tell you what it requires to grow food in the hood.
the soil is literally toxic. like arsenic toxic. like can’t grow food on it toxic. like so toxic that it PREVENTS THE MUHFUCKIN PLANET FROM DOING WHAT IT WAS DESIGNED TO DO, INCLUDING SUSTAINING US (HUMAN BEINGS).
therefore, we have to put a tarp over the soil of any land we want to grow on.
and we have to gather waste, create our own compost, and add half a foot of it to any area we want to produce safe, healthy fruits and vegetables.
so we have to pay money and exert energy to grow food in areas where money and energy can’t be spared and healthy food is needed the most, just to quarantine the toxic material that is directly related to the reason the people that need this food so desperately are living in third world poverty.
it’s sick.delete your dependence on this evil system or we will all die.
protestants seemed much more effective than the catholics at completely severing a people from themselves…
ok so this was so not my field when i was formerly formally studying history, but one thing i remember being struck by in my Atlantic World History course was how Catholics took such a completely different attitude towards slaves, not so much to the point that they considered them full human beings but like, yeah, there was a lot more room given to folks to keep cultural practices and spaces………oh god, maybe jmjafrx can explain better why?
I feel like a part of it is because, as fucked up as the church has historically been, there’s a certain level of syncretism in their practices.
I mean, there’s still lots of brainwashing involved in their colonial efforts, BUT
there’s also a distinct history of incorporation in how they approached a lot of indigenous belief systems they encountered.
There are some religious historians who argue that’s part of why Saint worship became/is such a crucial part of Catholicism. It was a way to link this ~new~ religion to pantheist, animist, and polytheist (among others) religions and practices.
Unfortunately that never stopped them from being horrific, BUT
there was often more wiggle room in terms of non-Catholic practices’ existence as compared to Protestant missionary/colonialism.
(I mean, none of this is to let them off the hook, natch; nor is it to ignore that the church is responsible for the eradication, and near eradication, of countless religions and spiritualities).
Definitely.. I was thinking about other peoples in the diaspora who are not on the continent and how those africanisms are MUCH more prominent partly because of how lax catholic colonizers were… It’s definitely not to let them off… but to point out how much more detached black people are from african belief systems and practices where they were colonized by protestants… I’m also sure that the steady stream of african folk has something to do with it too.. Even the process of detaching them from their cultures started before they got here.. colonizers weren’t able to severe those ties completely but especially in catholic colonized places..
Another piece: the presence of institutions in Europe itself, such as the “cabildos” of Saville—see Isidoro Moreno, “Festive Rituals, Religious Associations, and Ethnic Reaffirmation of Black Andalusians: Antecedents of the Black Confraternities and Cabildos in the Americas,” in Representations of Blackness and the Performance of Identities, edited by Jean Muteba Rahier (Westport: Bergin and Garvey, 1999), 3-17—that were spaces for people of African descent to congregate and supposedly adopt Catholic modes of worship, which just as often became incubating cells for the renaissance of Afro-Diasporic religious practices. These types of institutions were exported to the “New World,” as in the case of Cuban cabildos that gave rise to houses of orisha worship and Brazilian irmandades. The Catholic tolerance for and promotion of images and rituals like processions also provided opportunities for enslaved people and their descendants to reconstitute and re-envision their religiosity within African frameworks (whether of Yorùbá, Kongo, Ewe/Fon, or Cross-River derivation).
"That must be why, when i say, ‘I am filled with rage,’ the criminal says ‘But why?’ And when i blow things up and make life generally unlivable for the criminal (is my life not unlivable, too?) that the criminal is shocked, surprised. but nothing can erase my rage - not an apology, not a large sum of money, not the death of the criminal - for this wrong can never be made right, and only the impossible can make me still: can a way be found to make what happened not have happened?"
-excerpt from A Small Place by Jamaica Kincaid
"Do you know why people like me are shy about being capitalists? well, it’s because we, for as long as we have known you, WERE capital, like bales of cotton and sacks of sugar, and you were the commanding, cruel capitalists, and the memory of this is so strong, the experience so recent, that we can’t quite bring ourselves to embrace this idea that you think so much of."
-excerpt from A Small Place by Jamaica Kincaid
"He described a battle in which the Cacos hid behind a line of boulders located in front of a tall ‘chalk-like cliff’. ‘every time a black head appeared over the top or around the side of a boulder’, he wrote, ‘it was clearly outlined as a bull’s eye on a painted target.’ Wirkus related his thoughts as he proceeded to aim and shoot: ‘i steadied down to my job of popping at black heads, which appeared as much as those behind the ‘hit the nigger and get a cigar’ games at American amusement parks.’ here, despite his earlier reasoning, the Haitian rebels became simply targets, utterly dehumanized, killing came for seem like an amusement. the racism that places white men back home in front of a beebee gun and an image of a black man resounded in this foreign context…"
the above excerpt is from a white U.S. Marine deployed to Haiti during the occupation between 1915 and 1940. He is drawing a parallel between a situation in which he shot at (and killed) Haitian rebels’ heads and an amusement park game he played as a child in which he was supposed to “hit the nigger head” to get a cigar. (i just reblogged a link about a game kids playing entitled “Hit the Nigger Baby”.)
can we not see the connections with these games, done openly, for much of American History (not including examples in other countries) with the current state of police brutality? seeing Black children, teens, adults, elderly, differently-abled, and shit, even babies still in the womb ALL as targets has been a part of U.S. history - covertly and overtly. once we have been used as alligator bait, and amusingly interjected into games in which violence against us has become normalized; humanized, our deaths even causing amusement (recall picnics, and outings for public lynchings) - how much can we really expect from white folks? the white folks that were playing these games and watching Black bodies hanging from trees are now raising grandchildren, making laws, and writing books. and don’t forget about those gun range targets that were selling like hotcakes after the manufacturer added a hoodie, an Arizona iced tea, and a bag of skittles. can we not see the numerous parallels that can be drawn between these past situations and now? ain’t shit changed!
in the words of Sunni Patterson, “whats surprising when you know the nature of a beast?”.
oh lord. i’m looking at old journals lmao. yo i was obsessed with this lil white boy in the 9th grade. i’m starting journal entries like "if i die, make sure Geoff reads this…". lol