Tuesday, 21 March 2017

Capitalism and Slavery

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286 pages
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Examines the economic contribution of the British traffic in slaves to their Industrial Revolution
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Summary: How the West Indies was won – and then lost.

H is doctoral thesis, The Economic Aspects of the Abolition of the Slave Trade and West Indian Slavery, was both a direct attack on the idea that moral and humanitarian motives were the key facts in the victory of British abolitionism, and a covert critique of the idea common in the 1930s, emanating in particular from the pen of Oxford Professor Reginald Coupland, that British imperialism was essentially propelled by humanitarian and benevolent impulses.

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Williams’ argument owed much to the influence of C L R James, whose The Black Jacobins, also completed in 1938, also offered an economic and geo‑strategic explanation for the rise of British abolitionism.

Williams specialized in the study of the abolition of the slave traffic. In 1944 his book Capitalism and Slavery argued that the British abolition of their Atlantic slave traffic in 1807 was motivated primarily by economics – rather than by altruism or humanitarianism. By extension, so was the emancipation of the slaves in 1833 and the fight against the trading in slaves by other nations. As industrial capitalism and wage labor began to expand, eliminating the competition from slavery became economically‑advantageous.

Before Williams, the historiography of this issue was dominated by mainly British (ie, White) writers who were generally‑prone to depict Britain’s actions as unimpeachable.

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In addition to Capitalism and Slavery, Williams produced a number of other scholarly works focused on the Caribbean. Of particular significance are two published in the 1960s long after he had abandoned his academic career for public life: British Historians and the West Indies and From Columbus to Castro. The former, based on research done in the 1940s and initially presented at a symposium at Atlanta University, sought to debunk British historiography on the region and to condemn as racist the nineteenth‑ and early twentieth‑century British perspective on the West Indies. Williams was particularly scathing in his description of the nineteenth‑century British intellectual Thomas Carlyle.

Tuesday, 14 March 2017


At around 15:30, on Thursday, 7 January 2016, at Tunbridge Wells Library, a White male (sitting with a friend using PC4, in the chair for PC3) refused to move from this chair to allow me to use PC3 - after my asking him politely to do so (hear attached audio). (PC3 had been booked for me by a member of staff.)



At about 14:00, on Sunday, 17 January 2016, at Tunbridge Wells Reference Library, I politely asked a White woman (apparently using your Wi‑Fi on her laptop) to move from PC19. She asked Why, so I told her I had booked it. She then told me that she had been told it had not been booked; implying a Black man was a liar – without evidence.

Proving a negative is impossible and, in any case, it would have meant her looking at the PC screen every 60 seconds to see whether or not her claim continued to be true: Something only a stupid person would ever do. She obviously believed that if a PC has not been booked - at any time - that it will not be booked for as long as she wishes to sit at it, without using it; despite her tacit admission that most PCs are, in fact bookable – at any time during library opening hours. (Surreally, it would also mean it is possible to not‑book a PC for a specific amount of time; the direct corollary of being able to book a computer for one hour – only that, in the former case, such an impossible not‑booking could last a whole day and - somehow - be of a higher priority than actually booking one.)

She could only ever know the PC was not booked at the moment she alleged she was told it – it could then easily cease being not‑booked at every succeeding minute. Moreover, since the screen‑saver was engaged, she had no information from the PC itself to support her nonsensical claim. She was, thus, sitting at a computer she was not using that she had not booked but, somehow, that was a rational and logically‑defensible reason to be in my way – like an able‑bodied driver parking in a Disabled Parking space simply because it is empty! (There appears to be an awful lot of mental illness or arrogant stupidity in Tunbridge Wells among Whites who also claim clairvoyant powers, in implying they possess the amazing foresight to know, in advance, that any library not‑booked library PC will remain so until they have finished obstructing it.)

Inevitably, the monitor screen said, in English: This machine has been booked – and she was clearly a native English‑speaker. But rather than do the sensible thing and look at this screen, she chose to imply that Whites have an unwritten right to lie to Black people.

Is her use of Wi‑Fi somehow a justification for denying the use of bookable PCs? If so, where is this peculiar rule written down, so that we can all be made aware of it – in advance?

Did library staff actually tell her the PC had not been booked; proving they do not understand that a PC can be booked at any time and that, therefore, non‑PC users should never be sitting at them – unless the PC is out‑of‑order? According to Occam’s Razor, she was lying, since I find it hard to believe that any member of staff – even those I have previously called‑out as fools – could really be so stupid as to not know that PCs are booked on an ongoing‑basis throughout the library’s opening hours. (I would also be surprised if any member of staff would be prepared to be so stupid as to admit that they have made any such statement to any customer – ever.)

She claimed I was abrupt, but this claim is more motivated by being asked to move by a Black man, than anything the attached audio recording actually indicates. It also indicates she was clearly not willing to be aware of her surroundings while in public. Pretending that she was shocked by my asking her to move is the old trick of pretending she has a right not to be disturbed - even when in someone else’s way - and that anyone who does so is somehow up to no good. This means that no matter how polite Black people are, they are always going to be cast as villains by retarded Whites.

As an example of rational behaviour, a week before, I asked an Asian gentlemen to vacate a seat he had taken from a PC I had booked. He did so without demur in a polite social exchange; proving that these weird incidents represent a negative correlation, among Whites, between the colour of one’s skin and the depth of one’s common sense: The lighter, the more absurd; the darker, the more sensible. Whites believe that public space is a mere extension of their own living rooms and that they, therefore, can publicly‑carouse as they please – even if this means obstructing others going about their lawful business.

Sunday, 19 February 2017

How porn makes inequality sexually arousing

Aphrodisiacs for the Emotionally‑Retarded

Summary: How White People Are.

I t is not pornography that makes gender inequality sexually‑arousing; it is inequality that makes porn sexually‑arousing.

It puts the cart‑before‑the‑horse to assume that politics follows esthetics, in this way, when it is much more the other way around. After all, if White cultures were not predicated on inequality, why would porn exist, at all, in its current, largely‑negative form?


White pornography is an honest mirror of White culture into which Whites fear to gaze lest they see themselves as they really are. This is why they either pretend it is not important or call for its prohibition – but never for any cultural change that would actually make it irrelevant – or better. For example, a sexually self‑aware man would not need porn: He would either masturbate (a selfish act), have sex or make love (sharing acts) – as circumstance permits.

White‑Supremacist Sexism

White women are doubly‑trapped in a White supremacist and a patriarchal society that eroticizes women’s subordination to male sexism. This, as part of a package‑deal enabling those same women to partly‑benefit from White supremacy – so long as they accept the concept of female inferiority and avoid having invidious sex with men of other ethnicities (which might actually be more enjoyable and more fulfilling than sex with White men).

White women accept their social status as being more like property than that of being cherished, along with the fact that their male partners possess sexual imaginations shaped by a culture that makes women’s subordination a sexual turn‑on for White men. Such women deliberately deprive themselves of more satisfying sexual options because they lack the courage to choose from all those available; hence, the ongoing failure of White feminism to free White women from male control of their sexuality. White women actually want it that way; pretending to be against male domination, while secretly hungering for it. White men can clearly see this White female masochism and can, thus, exploit it for all its sexual and political value.

Politics in the Bedroom

Because White women know from porn what White men really think about them (as Black people know from Hollywood movies what Jews & Whites think of them), White women either choose to associate with men of other ethnicities; thereby risking the loss of the benefits of White supremacy arising from the resulting social ostracism – or try to beat White men at their own political game. In the latter case, politics is brought into the bedroom as White women then become affective prostitutes trying to gain the sexual acceptance of White males who do not actually like them (or, indeed, sexual intercourse, itself) all that much – except as sperm receptacles or masturbation substitutes, respectively. White men and White women thus become unequal allies in a race‑war – never equal friends, because they are simultaneously‑engaged in an internecine sex‑war.

White men seeing White women as mere non‑consensual holes‑to‑be‑filled helps explain, for example, White women’s obsession with dieting to desperately make themselves into what White men claim to want by trying to achieve the physically‑impossible. What White men really want is to get White women to waste their time enslaved to trying to achieve the physically‑impossible; making them the sex‑slaves of White men’s dreams. Trying to be what others wish you to be in the hope that they will love you a little more (& hate you a little less) means White women are effectively forced to mate only with White men in an emotionally‑suicidal game of cultural rape.

This White personal masochism results in the effective end to all the personal relationships that such people could ever hope to achieve, as well as the resulting high incidence, among Whites, of such things as: White guilt, divorce, drug‑ & sex‑addiction, alcoholism & White whining – the inevitable outcomes of their endemic and self‑created loneliness.

Sexual Intercourse for Robots

Sexism also explains the White penchant for how‑to‑fuck‑books & videos that the emotionally‑repressed believe will cure them of their sexual hangups; which become little more than porn‑by‑another‑name. Such works spring from the White desire to obstruct sexual spontaneity (in hopes of ensuring White women only have sex with White men, on White men’s terms); by taking them as descriptions of correct, normal & healthy sexual activity between allegedly consenting Caucasians. In this way (because White science found no evidence for an ethnic hierarchy), White emotional retardation is perpetuated, in the hope that Whites will appear to be above‑that‑sort‑of‑thing and, thus, somehow more civilized (ie, more repressed) than the so‑called lesser breeds. Whites are thus willing to sacrifice personal happiness for political correctness by pretending that the alleged problem (human sexuality) is actually the alleged solution.

Pornography is created and used by Whites as both a scapegoat for the sexual and racial ills of White culture and as a phony cure for those very ills. Only by refusing to conform to such self‑defeating nonsense and by replacing sensational porn with emotional intimacy – with people of their own, personal choice – can White people ever hope to escape their self‑made social trap.

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Frank TALKER - Truth-Teller