Two Great Black Leaders

Two Great Black Leaders

Thomas Allen

Antony Johnson and Stokely Carmichael are two great Black leaders who are seldom discussed, even during Black history month. Yet, both have made great contributions to America and American history. Johnson has the honor of being the man who introduced African slavery in what is now the United States. Thus, he gave Blacks a perpetual excuse for all their shortcomings and failures: slavery. Also, Blacks found that slavery was an excellent tool to use to get Whites to grant Blacks Black power and supremacy. To Carmichael goes the honor of leading his people out of the darkness of White power and supremacy into the light of Black power and supremacy. Because of his labor, America now enjoys Black power and supremacy.

Anthony Johnson
Anthony Johnson was a most remarkable Black man, who may hold the record for the most firsts in Virginia. Yet, most likely, one may never hear about this extraordinary man.

Johnson was among the first group of Blacks to land in Virginia, and he may have been the first Black man to set foot on Virginia soil. He was the first free Black in Virginia. (When the first Blacks landed in Virginia, they were treated like indentured servants from Europe. Once they had worked for another for a specific number of years to pay for their passage, they were set free.) Also, he was the first Black landowner and established the first Black community.

Here is the reason that one never hears about Johnson: He was the father of slavery in Virginia and the first slave owner in Virginia. He became a slave owner when he refused to release one of his Black indentured servants, Jim Casor, after he had served the term of his contract. Johnson convinced the court that he was entitled to the lifetime service of Casor. Thus, Johnson brought slavery to Virginia.

(Johnson achieved his court ruling making Casor a slave in 1655, and Virginia enacted its first law to legalize slavery in 1661. However, Massachusetts led both Johnson and Virginia in legalizing slavery when it enacted its slavery law in 1641.)

Stokely Carmichael
Stokely Carmichael is one of the greatest Black leaders ever and should be heralded above even St. Martin Luther King the Divine, who has been elevated above Jesus. He saw an enormous opportunity, and he took advantage of it. Even today, the United States are enjoying the fruits of his labor and will continue to enjoy his work for decades to come. After seeing how the United States surrendered unconditionally to King and his Communist comrades, Carmichael recognized a void that needed filling — and fill it he did.

By 1967, most Whites had become racial nihilists and were practicing the new morality of sacrificing the White race on the altar of humanity. White supremacists and White preservationists were so few that they no longer had a voice in political, social, or economic matters.

Like most Blacks, Carmichael was a disciple of the old morality of preserving, protecting, and promoting his race. Consequently, he began to promote Black supremacy to replace the now-dead White supremacy. As a result, Black supremacy has brought Blacks privileges that White never had under White supremacy. Thus, Blacks receive all sorts of preferential treatments, such as quotas, set-asides, lower standards, and efforts to recruit Blacks. They even have agencies of the federal government whose primary purpose is to promote and protect these special rights, privileges, and immunities that Blacks have while denying them to Whites. (For a list of 75 such privileges, see “Black Privileges” by Thomas Allen.)

As Black supremacy has advanced, the White race and Western Civilization has faded. Today, only Black lives matter. Whites are nothing more than a cancer, a blight on humanity.

Carmichael was born in 1941 in Trinidad. In 1956, he moved to the United States with his parents and became a US citizen the following year. In 1964, he graduated from Howard University with an A.B. He became an activist in the so-called civil rights demonstrations in 1960 with a sit-in demonstration. The following year, he joined a “freedom-ride” in Mississippi. This demonstration led to a 49-day jail sentence for him.

Carmichael became the head of the Student Nonviolence Coordinating Committee (SNCC, which is called “Snick”). In this position, he rose to national prominence. Under Carmichael’s leadership, SNCC organized riots in Puerto Rico and in Selma, Nashville, Atlanta, and other Southern cities.

At the urging of Martin Luther King, SNCC was organized to manage sit-ins, “freedom rides,” and related demonstrations, which came common throughout the South. It was the militant arm of King’s civil rights movement. King would go into a community and present his demands. If the community did not surrender unconditionally to King, SNCC would come into the community and riot and loot until it capitulated to King’s demands. Although it claimed to be nonviolent, SNCC used violence and the threat of violence to achieve its goals. Like nearly all civil rights organizations, SNCC was closely associated with Communists. (SNCC was the Black Lives Matter of its day.)

Carmichael helped organize the Black Panther Party in Mississippi and New York City. In 1966, he began earnestly promoting Black power. Promoting Black power, he expressed vehement hatred for all Whites.

Carmichael allied with Fidel Castro and other leftist leaders.  At a conference of the Communist’s Latin American Solidarity Organization, he urged a revolution to turn the Western hemisphere into one country. He also promoted guerrilla warfare in the United States with Negroes returning from Vietnam being the soldiers for this war.

In 1968, SNCC dismissed Carmichael because of the differences between the two. However, the disagreement was not about equating Black power with Black violence. Nevertheless, Carmichael left SNCC with its rallying cry: “To hell with  America . . . [which is] racist from top to bottom, from left to right.”

Carmichael was a leader of the riots in Washington, D.C., following the assassination of King. The following year, Carmichael began distancing himself from the Black Panthers because the organization was seeking to contaminate itself with White activists. Then, he moved to Africa and formerly condemned the Black Panthers for not being separatist enough. For the last 30 years of his life, he devoted himself to the All-African People’s Revolutionary Party. Carmichael died in 1998.

Sayings of Carmichael
“We want black power! Every courthouse in Mississippi ought to be burned down to get rid of the dirt.”

“I don’t ever want to hear you apologizing for a black man. Don’t you apologize for anyone who’s driven to throw Molotov cocktails. And don’t you call them riots, call them rebellions, for that's what they are.”

“I don’t think black people ought to wait to get the vote. . . . You ought to get together and tell the [white] man that if you don’t get the vote you’re going to bum down this city. Tell him, ‘if we don’t get the vote you’re not going to have a Washington, D.C.’”

“They’re building stores in Cleveland with no windows. It just means we have to move from Molotov cocktails to dynamite.”

“This nonviolence bit is just a philanthropic handout. I don’t see why people keep thinking about that. The violence is inevitable. I don’t try to stop the fight. I try to prepare the people I am organizing so that when the right time comes they will be able to win it. Our country does not run on reason; it is run on violence. That’s the reality of how things are done here. It is to my benefit to get the Negro out on the streets to stop the machine which is keeping me from my rights. Whether they do it by marching, singing, dancing or fighting is irrelevant.”

“Any time they give a black man a gun and tell him to shoot his enemy and he don’t shoot Lurleen and George and little junior [the Wallaces], he’s a fool. Lurleen Wallace is your enemy. These white helmeted cops are your enemies.”

“I tried it [non-violence] for five years and now he [a policeman] is no longer going to beat his humanity into my head. If he touches me, I’m going to kill him.”

“We do not want peace in Vietnam. We want the Vietnamese people to defeat the United States.”

“We will win our rights or we are going to burn the country [U.S.A.] down to the ground.”

“In Newark we applied tactics of the guerrillas. We are preparing groups of urban guerrillas for our defense in the cities. The price of these rebellions is a high price that one must pay. This fight is not going to be a simple street meeting. It is going to be a fight to the death.”

"Afro-Americans in the United States have a great deal of admiration for you [Che Guevara, Fidel Castros’ hatchet man]. We eagerly await your writings in order to digest them and to plan our tactics based on them.”

“Our [American Negroes’] struggle is not confined to the boundaries of the United States. We are for a truly United States of America from Tierra del Fuego to Alaska.”

“Yankee imperialism has existed too long. We [Negroes] are ready to destroy it from the inside. We hope you [Latin Americans] are ready to destroy it from the outside. We must join those who are for armed struggle throughout the world. . . . As we develop our revolutionary conscience, we must begin to develop urban guerrilla warfare. We are ready to meet the savagery of the white United States with arms.”

“We must internationalize our struggle and if we are going to turn into reality the words of Che to create two, three, and more Viet Nams, we must recognize that Detroit and New York are also Viet Nam.”

“[American Negroes] are taking the offensive now. They want to settle the score and will kill first and aim for the head. We must take our vengeance against the leaders of the United States. We don’t know if our people are ready yet, but our list is ready: McNamara, Dean Rusk, Johnson, etc.”

“The United States has taught us how to kill. Our brothers returning from Vietnam are going to use that training well in the cities of the United States.”

“[Negro guerrillas] must develop a consciousness so that when people who are struggling get killed, the retaliation will be against the leaders of the West. Let us develop a consciousness that when they touch one guerrilla, Lyndon Johnson, Dean Rusk, Robert McNamara and Harold Wilson must pay the price. We are not waiting for them to kill us. We will come to kill them first or rather, we are working towards that goal. We have no alternative but to use aggressive armed force, violence, in order to own the land, houses and stores inside our communities and to control the politics of those communities.”

"The only way the Negro in Alabama will get justice is to smash the Democratic  Party. . . . We have the power to smash (it). . . . I want to work toward 1972. By then the Negroes should be organized as an independent force."

“When you talk of Black Power, you talk of bringing this country to its knees.”

“The Black Man is sick and tired of being held as a slave of the White man’s imperialism; the American Negro no longer owes any allegiance to the American capitalist society, and in this fight for liberation he will align himself only with international forces sympathetic to our movement.”

“We (Black Power) will align with any foreign power that will help us in our fight for self-determination', and join us in the total destruction of capitalist imperialism.”

“We're going to shoot the cops that are shooting our black brothers in the back in this country. That’s where we're going.”

“The white man is a devil!”

(The above quotations are from Francis X. Gannon, Biographical Dictionary of the Left, Consolidated Vol. I, 1969, pp. 269-271; Wes Andrews and Clyde Dalton, The Black Hammer: a Study of Black Power, Red Influence and White Alternatives, 1967, pp. 31, 49, 75, 92.)

Copyright © 2020 by Thomas Coley Allen

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Review of “‘Systemic Racism’ Theory is the New Political Tribalism”

Review of “‘Systemic Racism’ Theory is the New Political Tribalism”

Thomas Allen

The following is a review of “‘Systemic Racism’ Theory is the New Political Tribalism” (July 21, 2020) by Richard M. Ebeling of the American Institute for Economic Research. He is a Jew, a libertarian, a Dixiephobe, and a racial nihilist who adheres to the new morality. Like nearly all libertarians and most Yankees, he is a proponent of the atomistic autonomous individual devoid of any relationship with race, ethnicity (nation), or country. They are deplorable collectives.  In his article, he condemns systemic racism, which is used to cover all the world’s evil in a collective matter. Although he would staunchly deny it, Ebeling is a racist on multiple accounts (see “Are You a Racist?”).

Ebeling discusses what he considers progress out of American racist past. When the veneer is removed, what is considered progress is the replacement of White supremacy with Black supremacy. Progress is Whites hating their race or at least disliking it enough to consider it not worthy of preservation.

Next, Ebeling discusses how attitudes have changed for the better. For him, the growing acceptance of interracial marriages is a great leap forward. Why he hates the American Negro so much that he condones breeding him out of existence, he does not explain.

Perhaps, his ignorance or self-denial is so great that he does not recognize this genocide. However, Maurice Lindsay, a Negro and a student of religion and Black history and development does realize this genocide. He knows that interracial marriages will genocide the American Negro. Moreover, he is convinced that miscegenation is a plot by Whites like Ebeling to rid the country and then the world of Blacks. Thus, this Black man has a much greater understanding of the consequences of miscegenation than does Ebeling and, therefore, shows more intelligence than Ebeling. While Whites like Ebeling condemn White supremacy and the notion that Blacks are naturally inferior to Whites, they support the notion, most likely subconsciously, that Blacks need a strong infusion of White genes to raise them. By his approval of miscegenation and the growing number of mongrels, Ebeling reveals his hatred of the races and, by that, his hatred of humanity.

Like most libertarians, Ebeling believes that the government is the root of all evil. He blames the government for most racial differences in performance and outcome. That is, governmental policies are the cause of Blacks lagging behind Whites by most economic and social measures. He is convinced that such differences are definitely not genetic.

Governmental policies and even corporate policies discriminate against Whites, especially White males, by hiring and promoting less qualified Blacks over more qualified Whites. Many universities have procedures in place to admit less qualified Blacks over more qualified Whites. Whatever is holding Blacks back, it is not governmental policies because they are skewed heavily in favor of Blacks and against Whites.

Ebeling blames minimum wage laws as the primary cause of unemployment of young Blacks. Minimum wage laws are a significant contribution to Black unemployment. Attitude, character, temperament, and intelligence, which genetics highly influences, are other important contributors that he does not discuss — probably because he believes that genetics have little or no influence on these attributes. (Initially, the primary purpose of minimum wage laws was to price Blacks out of the Northern labor markets and keep them in their place, i.e., to keep them in the South.)

According to Ebeling, the difference between the unemployment rate of young Blacks and young Whites results from public schools. Public schools often pass Blacks to the next grade when they lack the skills to enter the next grade. (For fear of being accused of being a “racist” and, thus, losing their jobs, teachers have a strong incentive to pass unqualified Blacks to the next grade.) Thus, they graduate without the skills to qualify for starting employment. (However, quotas and affirmative action are designed to overcome this problem by requiring hiring less qualified Blacks over more qualified Whites. Ebeling fails to discuss quotas and affirmative action, which are highly invasive actions of the government.) Whatever the cause of the lower education of Blacks is, Ebeling seems convinced that it has nothing to do with Blacks having a lower IQ on average than Whites. He blames the difference on what is being taught and how it is being taught — although Whites are taught the same material in the same way.

Two laws that Ebeling ignores are the Civil Rights Act of 1964 and the Civil Rights Act of 1991. He should have focused his arguments against these two laws, the court rulings that have interpreted and misinterpreted them, the governmental agencies that enforced them, and the unethical Supreme Court ruling in the Brown v. Board of Education of Topeka, which was based on sociology instead of the Constitution and law. They are the cause of the problems about which he complains. Perhaps, he overlooks them because these two civil rights acts ended White supremacy, privilege, and power, with which he agrees. However, they replaced White supremacy, privilege, and power with Black supremacy, privilege, and power, with which he disagrees.

(Under Jim Crow, the segregationist had to accept equality before the law as the operative de jure principle. Under civil rights, Whites, especially White males, can be legally discriminated against with no recourse to the courts. In the civil rights era, Black privilege, i.e., Blacks have privileges denied to Whites, has replaced the concept of “all citizens are equal before the law.”)

Next, Ebeling blames the social environment in which many Blacks are reared as the cause of Blacks lagging economically. Many Blacks fail to emphasize education and making sacrifices in the present for benefits in the future. Again, he does not identify genetics as a possible cause of such an environment. (Since race precedes environment, race makes the environment.)

Ebeling writes that he was taught that the world did not owe him a living and that he needed to be a responsible individual. (He fails to mention the welfare state that has taught a disproportional number of Black women that they can make a good living merely by producing children — which is a highly rational act. Most people prefer being paid not to work to being paid about the same or less to work. [This is more proof of Black supremacy and privilege: Blacks, who are net tax recipients, have enslaved Whites, who are net taxpayers, to support them.])

Ebeling believes that education, planning for the future, and self-control are universal truths that apply to all human beings regardless of race. (Proponents of systemic racism would argue that these truths are the White man’s truths since a White man, Ebeling, declared them truths, and, therefore, they do not apply to Blacks.) He is correct in that people who follow these truths do better than people who do not.

Finally, he gets to the discussion of “systemic racism.” He defined systemic racism: “It is the claim that it does not matter what individual human beings think, believe, or try to do; they are all perpetrators or victims of racial injustices and oppressions due to the nature of the socio-economic and political system in which they live. In other words, white racism is embedded into society, and the implication is that it has always been so and will remain so unless and until the very structural design of the social order is radically transformed.”

Thus, the system is rotten, and most people do not realize that they are part of the system and are using it to benefit at the expense of others. (This is true although today it is opposite to what the proponents of systemic racism claim to be true. The proponents claim that the system benefits Whites at the expense of Blacks. On the contrary, Blacks benefit at the expense of Whites through affirmative action, quotas, preferments, and a host of other policies and by receiving more money from the government than they pay in taxes.)

According to the proponents of systemic racism, the differences in incomes between Whites and Blacks result from systemic racism. Moreover, the difference in the quality of schools results from systemic racism. (School integration and forced busing were designed to eliminate this difference. Thus, the difference results from the quality of the student, genetics, and not from the quality of the schools.) Systemic racism also causes differential treatment within the legal system. (Such as a Black criminal is less likely to be arrested for the same crime than is a White criminal and is more likely to be found not guilty by a jury even when obviously guilty than is a White criminal. However, proponents of systemic racism do not have these Black privileges in mind.)

Likewise, systemic racism is the cause of poorer quality food offered in local stores in Black neighborhoods. (If the food quality does differ could the cause be that the shopkeeper wants to risk losing less property when Blacks go on one of their periodic rampages of rioting, looting, and burning?)

Ebeling asks why the “poor, white trash” are not also victims of the system since they are often treated as badly, if not worse, than Blacks claim to be treated. After all, poor, white trash are in the lower income brackets, live in poor neighborhoods, and are ostracized from the better social networks. (The answer is obvious to a proponent of systemic racism: Poor, white trash are White.)

Proponents of systemic racism believe that success depends solely on being White. (Perhaps, their notion, at least in part, explains the rise in interracial marriages. Blacks believe that their children will advance socially and economically with an infusion of White genes. Albusphobic Whites who are also Negrophobes are willing to whiten the Negro race. Is not such sacrificial attitude evidence of racism?)

Ebeling adheres to the proposition of the “melting pot” philosophy, the amalgamation of all into one. He uses the classic example of European immigrants from various European countries. After a generation or two, the descendants of these European immigrants had mostly merged into American (White) society and culture.

Although these various ethnicities may have fought each other in Europe, they ceased doing so when they came to America. Why? Could it be that their similarities outweighed their differences? They were Whites coming to a White country where Negroes and Indians were like outcasts and only participated peripherally. Like White Americans, these White Europeans had the same basic religion (Christianity) and culture (Western Civilization). In this respect, they differed significantly from Blacks and Indians, both of whom were of a different race, a primitive culture, and a pagan-type religion.

Ebeling credits this merger on the lack of a legal foundation for group privileges and a lack of social prejudice. Moreover, the philosophy of individualism, personal freedom, and economic liberty was promoted. These are important reasons. However, he ignores racial, cultural, and religious similarities, which allowed the conditions that he cites to thrive.

Ebeling argues that slavery and Jim Crow needed the government to survive. He fails to note that the Jim Crow laws in the South were modeled after the Black labor codes in the North. As Booker T. Washington remarked, much of the segregation in the South, especially in the workplace, resulted from Northern workers who had migrated to the South. Moreover, even as the Northern Black codes faded away, Northerners still discriminated against Blacks as much as, and in some instances more than, Southerners until the government intervened to end such discrimination.

Ebeling condemns proponents of systemic racism for insisting that people have to think about themselves as part of a collective ethnic or racial group. In his arguments against them, he promotes amalgamating all ethnic and racial collectives of humanity — or at the other extreme, everyone becomes an atomistic, autonomous, isolated, independent individual.

Next, Ebeling compares systemic racism with Nazism. Both insist on identifying people by race. One’s race fixes one’s position and status in society. Then, he proceeds to condemn the eugenists, who claim that a person is his genes. Thus, he asserts that genetics are irrelevant. (Ignoring genetics is one of the main reasons that we have the racial problems that we have today.)

Further, he condemns the eugenists for promoting increasing the population of higher quality people and discouraging the growth of lower quality people. (Ebeling should be rejoicing. Dysgenics has supplanted eugenics. Now, lower quality people are encouraged to reproduce while the reproduction of higher quality people is discouraged.)

According to Ebeling, the new eugenists claim that people cannot help being racists. It is part of their social DNA. Only by bringing down the system can White racism end. (Presumably, this includes genociding Whites.) No common humanity or shared humanness exists — so claim the new eugenists. In contrast to the new eugenists, who believe that races think differently, Ebeling asserts that all races think the same way. (If Blacks think the same way as Whites do, then sub-Sahara Africa should have been at about the same level as Europe in culture, science, technology, etc. in the sixteenth century when Europeans began exploring sub-Sahara Africa. Likewise, the sixteenth-century American Indians should have been at about the same levels as the Europeans.)

Rightfully, Ebeling condemns people (Whites) who “verbally [and some physically]  grovel and beg forgiveness for the presumption, the hubris, the insensitivity, to think that they could ever know and feel what a black person has or ever can feel.” However, he condemns them for the wrong reason. He condemns them for declaring that “we live in racially different universes, with no common humanity, understanding, empathy or sympathy.” They deserve to be condemned for cowardice and for trying to placate people, both White and Black, who will never be satisfied. Even the complete extermination of Whites will not satisfy them. (With the extermination of the White race, Blacks will soon perish. They will no longer have a race to which to feel superior. More importantly, they will no longer have a race to plunder. Further, they will lose their protection from the Asian and Latin American Turanians.)

Correctly, Ebeling remarks that White guilt has lead to Whites giving their “privilege” to the other races by allowing the government to take wealth from Whites, who do not deserve it and should not have it, and give it to the other races. Thus, “social justice” depends on which race controls the government. (Currently, Blacks control the government although most of the figureheads are Whites.)

Ebeling concludes that if the ideology and policies of systemic racism, identity politics, and cancel culture prevails, America dies. Unfortunately, he believes that the United States are a propositional country and not a genetic country as the Constitution declares it to be. Its proposition is dedicated to the destruction of races and ethnicities and the replacement of them with the atomistic, autonomous individual, who will be a nondescript narcissist motley mongrel man.

Ebeling favors discrimination based on merit instead of race, ethnicity, or any other criteria. Yet, discrimination is discrimination. For the person discriminated against, the reason is of little importance. He still fails to get what he seeks. Since Ebeling rejects genetics, he must believe that sufficient education and training can overcome the discrimination of merit. Thus, anyone can become a multimillionaire athlete or a world-renowned musician with the proper training or a physician or engineer with the proper education. Therefore, everyone can become whatever he wants to be with the proper training and education. Failure to receive such education and training must result from racial discrimination — as the proponents of systematic racism would argue. Like Ebeling, they reject the notion that genetics has any connection with intelligence, talents, or abilities. Nevertheless, unlike Ebeling, they know that any system that relies solely or mostly on merit will leave most Blacks behind. Eventually, the differences between Blacks and Whites will be as great as it was during the Jim Crow era. Economically, Blacks will fare no better than they did under Jim Crow unless they genocide themselves with a large infusion of White and East Asian genes. To prevent the genocide of Blacks and to keep them from lagging economically, the proponents of systemic racism use the government to give Blacks special privileges and to suppress Whites. Apparently, Ebeling fails to recognize this because he refuses to recognize the importance of genetics.

The major flaw in Ebeling’s analysis of systemic racism is that he ignores the importance of genetics. To the extent that he touches on genetics, he condemns the notion that genetics determines or influences anything beyond some physical features that none can deny.

Libertarians like Ebeling are like good Marxists and communists. They believe that the environment makes the person; genetics are irrelevant. A person is born as a blank slate upon which someone writes the person’s personality, temperament, character, abilities, talents, and intelligence.

Because of racial nihilists like Ebeling, albusphobes will achieve their goal: the extermination of the White race. Then, systemic racism will be no more.

Appendix: A Libertarian Quandary 
When hiring and promoting, most corporations place more emphasis on race and sex than on merit and ability. Thus, many White males are often past over for a less qualified Black or woman. This action must confound libertarians since they believe that profit is the primary driving force of a company. How can the profit motive explain replacing a superior workforce with an inferior one? Such action results in less profit or even a loss. Such action also proves that if systemic racism exists, it is Black racism and not White racism. Libertarians cannot blame the government for causing these companies to behave this way because these companies control the government.

Copyright © 2020 by Thomas Coley Allen.

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Josephus Daniels

Josephus Daniels

Thomas Allen

Josephus Daniels (1862–1948) owned the Raleigh News & Observer from 1898 until his death in 1948 when the paper passed to his descendants. He is reputed to have been a White supremacist, who used his paper to promote White supremacy. (Now, the owners, who bought the paper in 1995, use the newspaper to promote Black supremacy.) Daniels was the Secretary of the Navy (1913–1921) under President Wilson and Franklin Roosevelt’s ambassador to Mexico between 1933 and 1942.

One of the most despicable acts of unconditional surrenders to Black supremacy has to be the Daniels family taking down Josephus Daniels’ statue. His family took down the statue before even a threat was made. His grandson and great-grandson are a disgrace to their grandfather and great-grandfather. Moreover, this act is a blatant violation of the Fifth Commandment; it greatly dishonors one’s ancestors. If Daniels was as detestable as his family claims, why did they erect a statue in his honor?

Would Daniels be proud that his descendants who have become White-hating, racial nihilist, wokespersons, and social justice warriors, who worship Black supremacy, Black privilege, and Black power? Or, would he be disappointed in and ashamed of them? Regardless, their action is so disgraceful that no self-respecting Black will want to have anything to do with them — other than to take their wealth.

When the war comes, Blacks will take out the albusphobic, Dixiephobic, Confederaphobic Whites who destroy memorials to Southerners and other Whites quicker than they will any so-called White supremacists because these will offer no resistance. They see their duty as sacrificing themselves to their Black masters.

What will Whites receive from the removal of the Daniels’ statue and other statues of Whites? They will receive nothing desirable. Blacks will repay them with ever more degrading demands. If these demands are not met with alacrity and abasement, Blacks will vandalize, riot, loot, burn, and kill until they are met with extortionary and usury interest. Why should not Blacks behave like this when all they face are White albusphobes, who beg to surrender to Blacks so that the Blacks can whip them without mercy? Such is the just reward for anyone who destroys their family heritage the way that the Daniels have.

Now is the time for the Raleigh News & Observer to take the honorable action. It needs to go out of business immediately. Its buildings need to be torn down. All its equipment and other property need to be scrapped. Nothing should be salvaged because it would contaminate the new owner with racism and White supremacy. Josephus Daniels’ racism and White supremacy have so contaminated the News & Observer that no amount of repentance can redeem it. His descendants tried for years to cleanse the taint of racism and White supremacy before they sold the paper to another. Even the new owner has failed. Once an organization is infected with White supremacy and racism, it is beyond redemption. It must be eradicated. That is why the White race, especially those who grovel, needs to be genocided. If you do not believe me, ask Black Lives Matter.

These albusphobic, Dixiephobic, and Confederaphobic Whites, who enthrall themselves as wokespersons and social justice warriors, will avail themselves of nothing. Black Lives Matters and Blacks, in general, cannot respect such groveling self-abasing White albusphobes and consider them a joke — although their words and actions often say otherwise. Blacks see White albusphobes as traitors to their White kindred and, therefore, use them to advance the Black agenda of Black power, Black privilege, and Black supremacy. Consequently, removing the Daniels’ statue and other statues of Southerners will only lead to more violence and racial disharmony and more demands by Blacks and more surrenders by Whites. The only reason Blacks do not want to genocide the White race is that they need White slaves to produce wealth for them to plunder. However, far too many Whites do want to genocide the White race to rid the universe of its greatest disease: whitism.

Copyright © 2020 by Thomas Coley Allen.

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Black Privilege

Black Privilege

Thomas Allen

    Whites are accused of having “White Privilege,” which supposedly gives them all sorts of advantages over and at the expense of Blacks. “White Privilege” is the unearned assets, advantages, and benefits that White people have merely because they are White. Whites have had some advantages by custom. However, as shown below, Black Privilege really does give Blacks material and legal advantages over Whites today.
    In “White Privilege: Unpacking the Invisible Knapsack,” Peggy McIntosh identifies 50 things that she considers “White Privilege.” Some of them are absurd, irrelevant, and insignificant. A few insult Blacks. Some result from the desire of Blacks to be thought highly of by other Blacks. Even a few are wrong: The opposite is true. However, a few are correct, not because of discrimination per se, but because statistically Blacks are more likely to commit crimes than Whites.  Several are problems created by integration: As Blacks want to integrate into White society, they should be expected to adapt to White norms. (This is like a person seeking to become a citizen of another country. He needs to adapt to the norms of his new country instead of expecting everyone in his new country to adapt to his old norms.)
    Some so-called “White Privilege” result from Whites on average being more intelligent than Blacks on average and differences in behavior. (Genetics influences both behavior and intelligence.)
    Of the few who seem to define “White Privilege,” most seem to define it as some sort of Marxism with class exportation being replaced with race exportation. Whites have not earned what they have; they have stolen it from Blacks and other people of color. Their ingenuity, intelligence, initiative, relatively high moral and ethical standards, etc. account for nothing. Whites have what they have solely because of their skin color.
    The following is a short, but incomplete, list of Black Privilege.
    1.    Congress has established federal agencies whose primary purpose is to promote and protect special rights, privileges, and immunities for Blacks while denying them to Whites.
    2.    The federal government has spent billions of dollars to increase the intellectual development of Blacks.
    3.    Blacks have Black caucuses. However, Whites do not and cannot have White caucuses.
    4.    Blacks have enslaved Whites to support them. Whites support about a fifth to a third of the Black families. Whites are forced to pay for Blacks desiring not to work and for their sexual promiscuity, i.e., Whites are forced to support the offspring of Black sexual promiscuity. Thus, Blacks have enslaved Whites for the benefit of Blacks.
    5.    Blacks receive a standard of living given to them by Whites that far exceeds what they would have if their ancestors had not been forcibly brought to America. Yet most seem ungrateful for the standard of living that Whites have given them. Whites have built their standard of living themselves. No other race gave it to them.
    6.    Blacks, who are genetically less endowed than Whites, claim and often do receive the production of Whites, who are genetically more endowed than Blacks. Thus, Blacks are entitled to receive more than they deserve based on their efforts, intelligence, and talents. They are entitled to receive more than they deserve because of their race.
    7.    A White landlord can refuse to rent to a White without fear of penalties. However, if a White landlord refuses to rent to a Black, he risks civil rights violations. Therefore, refusing to rent to a White is easier for a White landlord than refusing to rent to a Black.
    8.    Blacks receive preference in the allotment of public housing.
    9.    Blacks receive preferential treatment for college entry. Colleges and universities admit less academically qualified Blacks over more academically qualified Whites. When compared with Whites, on average Blacks with much lower Scholastic Achievement Test (SAT) scores are admitted to universities.
    10.    Colleges and universities hold Whites to a much higher standard than they hold Blacks. That is, they practice “affirmative grading” to ensure that many more Blacks graduate than would occur if they had to meet the same standards as Whites.
    11.    Colleges and universities admit Blacks at a much higher rate than they admit Whites.
    12.    Some universities pay Blacks to meet normal standards, but they do not pay Whites to meet these standards.
    13.    Blacks have Black colleges and universities. However, Whites do not and cannot have White colleges and universities.
    14.    Blacks can easily find institutions (Black colleges and universities) and academic courses (Black studies, etc.) that give attention only to Blacks. No such institutions or academic courses exist for Whites.
    15.    Blacks can have Black dormitories where only Blacks are allowed to reside. However, Whites cannot have White dormitories.
    16.    Poor Blacks are more likely to receive more educational money than gifted Whites.
    17.    Blacks receive special scholarships to elite private schools and preparatory schools.
    18.    Scholarships, fellowships, internships, and training programs are reserved for Blacks. None are reserved for Whites.
    19.    Instead of raising Blacks to the academic level of the average White in public schools (perhaps because they cannot be raised to the level of Whites on average), the academic level of public schools has been lowered to the average level of Blacks.
    20.    The SAT has been recentered so that Blacks score higher. Recentering gives the appearance that the Black-White gap is being closed.
    21.    In predominately White schools, Blacks can associate with each other. However, in predominately Black schools, Whites cannot remain together.
    22.    A whole month, “Black History Month,” is set aside each year specifically to study Blacks. No month is set aside specifically to study Whites. The other eleven months are integrated with a bias toward studying non-Whites.
    23.    The only American to have his own federal holiday is a Black man, No White American has his own federal holiday.
    24.    Blacks dominate basketball. Moreover, Blacks have a genetic advantage over Whites as boxers.
    25.    Blacks receive preferential treatment in employment. Most companies and especially governments and large corporations often hire and promote lesser-qualified Blacks instead of more qualified Whites.
    26.    For many jobs requiring applicants to pass a test, the score required for a Black to pass is lower than the score required for a White to pass.
    27.    Whites need a higher intelligence than Blacks for many job categories. Thus, Blacks are more numerous in these job categories than they would be if hiring were based solely on intelligence.
    28.    Blacks are much more likely to be employed in professional and technical occupations than Whites with the same level of intelligence.
    29.    When competing for a broadcast license, Blacks are given preference to Whites.
    30.    Banks and insurance companies are required to subsidize loans and policies for Blacks. However, they are not required to subsidize loans and policies for Whites.
    31.    Some Blacks have become rich extorting money from corporations with the threat of a racial boycott, often with the support of mainstream media. If a White attempted such extortion, he would risk criminal charges and would be condemned by the mainstream media.
    32.    The inclination is to treat Blacks as some kind of amoral natural beings. Institutions are the blame for Black crimes and not Blacks themselves. Therefore, Blacks are not moral agents. Thus, Black criminals are not responsible for their crimes because they are victims of White racism and injustice. However, Whites are held fully responsible and accountable for their crimes.
    33.    In high profile cases where a Black accuses a White of a crime, most Blacks and Whites with authority or influence side with the Black accuser even if the evidence proves the accuser wrong and the White innocent. Moreover, the White remains guilty even if he proves his innocence. The only evidence needed to prove the White person guilty is his race. (An example is the Duke University lacrosse rape incident.)
    34.    A Black is less likely to be arrested for a crime than a White who commits the same crime.
    35.    Police are less likely to shoot Black suspects than White suspects in the same situation.
    36.    Black jurors often find a Black defendant innocent even when the evidence overwhelmingly proves his quilt and even when the victim is Black. They do so because of the defendant’s race.
    37.    Blacks loot stores with little or no penalty during riots, which may explain why staged protests led by Blacks often end in looting riots.
    38.    If a Black person is killed by a policeman, rightly or wrongly, the mainstream media and politicians elevate it to the highest level of importance for weeks, months, or even years. If a White person is killed by a policeman, except perhaps a short article in the local news, nothing much is heard about it. Politicians ignore it.
    39.    When a Black attacks a White, the race of the attacker is seldom mentioned. However, when a White attacks a Black, the races of the attacker and the victim are emphasized. Thus, Black-on-White crime does not show anti-White feelings while White-on-Black crime proves White racism.
    40.    The mainstream media fail to report crimes of Blacks against Whites.
    41.    The average White is much less likely to assault a Black while the average Black is much more likely to assault a White.
    42.    Blacks kill and rape many times more Whites than Whites kill and rape Blacks.
    43.    Blacks are rewarded for bad behavior, whereas Whites are punished for it.
    44.    Whites are condemned for exercising their freedom of association when they decline to live or deal with Blacks. Blacks are not condemned for declining to associate with Whites. Contrariwise, they are often supported in their decision not to associate with Whites.
    45.    Blacks can forcibly associate with Whites regardless of how Whites feel about the association. Moreover, Whites cannot refuse to associate with Blacks if Blacks want to associate with them. Yet Blacks are free to refuse to associate with Whites. (William Polk writes, “If the Negro is entitled to lift himself up by enforced association with the white man, why should not the white man be entitled to prevent himself from being pulled down by enforced association with the Negro?”[1])
    46.    Most Whites feel compelled to claim that they have Black friends and neighbors even when they do not. Blacks have no such compulsion to claim White friends or neighbors. On the contrary, they often feel compelled to deny that they have any White friends or neighbors.
    47.    Black churches can have politicians deliver political speeches and request funds without risking an IRS investigation or losing their tax exemption status. White churches risk an IRS investigation and loss of their tax exemption if their pastors include something in their sermons that the federal government considers political — and what is not political today?
    48.    Blacks who have made minor contributions to civilization are exhorted as making contributions so great that civilization would not exist without them.  On the other hand, Whites, who have made contributions so great that civilization as we know it would not exist without them, are barely mentioned or ignored.
    49.    Blacks can cower 200,000,000 Whites with a single word: “racist.”
    50.    Most Whites feel compelled to deny that they are racists though by definition they are racists merely because they are White. Blacks have no need to deny that they are racists because by definition Blacks cannot be racists.
    51.    Blacks can talk frankly about race; Whites cannot.
    52.    Blacks can overtly discriminate against Whites without penalties. However, if Whites discriminate, or even appear to discriminate, against Blacks, they risk heavy finds and ostracism. Thus, Blacks can legally discriminate against Whites, but Whites cannot legally discriminate against Blacks.
    53.    Blacks are taught to love their race and, to some extent, hate the White race. They are taught to be proud of themselves. On the other hand, Whites are taught to hate their race, to love the Black race, and to be ashamed of themselves. Thus, Blacks can be proud of their race while Whites must be ashamed of theirs.
    54.    Blacks can embrace being Black and will be supported and complemented by both Whites and Blacks. If Whites embrace being White, they will be condemned and accused of being racists by both Whites and Blacks.
    55,    On racial issues, Blacks are more likely to be supported by other Blacks than Whites are by other Whites. Many Whites will side with the Blacks.
    56.    While Whites are publicly degraded and ridiculed because of their race, Blacks are esteemed and venerated — especially in schools and universities.
    57.    Blacks have Black beauty contests. However, Whites do not and cannot have White beauty contests. All beauty contests that admit Whites must also admit Blacks.
    58.    Black is beautiful whereas White is ugly or at least irrelevant.
    59.    As the old Black man said, “I am glad that I am not White because Blacks know how to enjoy themselves and have fun; Whites do not.”
    60.    Blacks can say the word “nigger” with immunity. Whites are condemned and can lose their jobs or worse if they say or write “nigger”; they must use the phrase “the N word” in place of “nigger” even in a direct quotation. Moreover, Blacks can use derogatory slang terms like “honky” and “cracker” without penalties.
    61.    Blacks can tolerate heat and humidity better than Whites. Moreover, Blacks have a genetic advantage over Whites at reproducing in the lower latitudes.
    62.    Blacks have higher self-esteem than Whites.
    63.    Black lives matter with the inference being that White lives do not. Some even argue that White life is evil and wrong.
    64.    The feelings and desires of Blacks nearly always trump the feelings and desires of Whites when the two clash.
    65.    Whites are always required to change to accommodate Blacks. However, Blacks are almost never required to change. Thus, Whites are expected to adapt to or at least to accept Black norms. However, Blacks are not expected to adapt to or accept White norms.
    66.    A Black is more likely to have his voice heard in a group of Whites than a White, in a group of Blacks.
    67.    If a Black has a dispute or altercation with a White person, mainstream media and much of the alternative media will side with the Black even if the evidence is overwhelming in favor of the White. However, if a White has a dispute or altercation with a Black person, mainstream media and much of the alternative media will side with the Black even if the evidence is overwhelming in favor of the White.
    68.    Racial classifications beneficial to Blacks are acceptable while those that are not are suspect and are usually rejected. The reverse is true for Whites.
    69.    Blacks and Whites can speak and write about the virtues of Blacks without repercussions. However, if a White speaks or writes about the virtues of Whites, he is condemned as a racist.
    70.    Blacks get to blame Whites for all their shortcomings, problems, and failures. Many self-hating Whites joined them in placing the blame on Whites. Nevertheless, Whites commonly blame themselves for their shortcomings, problems, and failures.
    71.    Blacks are not responsible for their misdeeds, nor are they the blame for their misdeeds. Whites are the blame for the misdeeds of Blacks. Moreover, Whites are responsible for the failures of Blacks; Blacks have no responsibility at all.
    72.    Victimhood has great value in America today. Blacks are automatically victims, and Whites, regardless of economic or social status, are automatically oppressors.
    73.    If Dr. Everett Ramsey is correct, God holds Whites to a much higher standard than He holds Blacks.
    74.    A Black man has been deified in the United States. No white American has ever been deified.
    75.    Blacks have been elevated to a deity while Whites have become the cancer of the universe.
    The great North Carolinian, Chub Seawell summarized the whole Black privilege movement when he said, “The Ku Klux Klan comes marching down the street with a big banner saying ‘white power,’ and the media have a sort of running fit and yells ‘racism.’ Then the NAACP comes marching down the street with a big banner saying ‘black power,’ and the media call it ‘human rights.’” John Galt expressed the same sentiment, “If White people go out and march for black rights, they are hailed as having ‘social conscience’. . . . yet let three White people get together and proclaim their pride in being White men and Katy bar the damn door. They’ll be called KKK radicals, skinheads, racists, redneck and every other foul name that some minority scum can think up.”[2]
    As shown above, Blacks have many rights, privileges, and immunities that Whites do not and cannot have. Blacks receive all sorts of preferential treatment, such as quotas, set-asides, lower standards, efforts to recruit Blacks, and race-norming tests. They receive cash payments for which Whites are not eligible. In short, American society values Blacks more highly than it values Whites. Being Black means receiving hundreds of thousands of dollars in cash, benefits, and privileges denied to Whites. Thus, being Black is popular and beneficial while being White is verboten.

Endnotes
1.  Carleton Putnam, Race and Reason: A Yankee View (Public Affairs Press, 1960; Cape Canaveral, Florida: Howard Allen Enterprises, second printing 1980), p. 28.

2. John Galt, Rise! (1989), p. 9.

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Copyright © 2016 by Thomas Coley Allen.