Class Warfare

This begs an answer to the question: So where did the Dixiecrats go? Contrary to legend, it makes no sense for them to join with the Republican Party whose history is replete with civil rights achievements. The answer is, they returned to the Democrat party and rejoined others such as George Wallace, Orval Faubus, Lester Maddox, and Ross Barnett. Interestingly, of the 26 known Dixiecrats (5 governors and 21 senators) only three ever became republicans: Strom Thurmond, Jesse Helms and Mills E. Godwind, Jr. The segregationists in the Senate, on the other hand, would return to their party and fight against the Civil Rights acts of 1957, 1960 and 1964. Republican President Dwight Eisenhower proffered the first two Acts.

Eric M. Wallce, “Urban Legends: The Dixicrats and the GOP

Every segregationist who ever served in the Senate was a Democrat and remained a Democrat except one. Even Strom Thurmond—the only one who later became a Republican—remained a Democrat for eighteen years after running for president as a Dixiecrat. There’s a reason they were not called the “Dixiecans.”

Ann CoulterDemonic: How the Liberal Mob Is Endangering America (New York: Crown Publishing, 2011), 174. (Emphasis added)

In the first place, we should insist that if the immigrant who comes here in good faith becomes an American and assimilates himself to us, he shall be treated on an exact equality with everyone else, for it is an outrage to discriminate against any such man because of creed, or birthplace, or origin. But this is predicated upon the person’s becoming in every facet an American, and nothing but an American…There can be no divided allegiance here. Any man who says he is an American, but something else also, isn’t an American at all. We have room for but one flag, the American flag… We have room for but one language here, and that is the English language.. And we have room for but one sole loyalty and that is a loyalty to the American people.

Theodore Roosevelt’s ideas on Immigrants and being an American, 1907

S.I.X.H.I.R.B. ~ sexist, intolerant, xenophobic, homophobic, islamophobic, racist, and bigoted

Dennis Prager

“We should hire three or four colored ministers, preferably with social-service backgrounds, and with engaging personalities. The most successful educational approach to the Negro is through a religious appeal. We don’t want the word to go out that we want to exterminate the Negro population, and the minister is the man who can straighten out that idea if it ever occurs to any of their more rebellious members.”

Maragret Sanger (letter to Dr. Clarence Gamble, Dec. 19, 1939)

“…virtually every significant racist in American political history was a Democrat.”

Bruce Bartlett, Wrong on Race: The Democratic Party’s Buried Past (New York, NY: Palgrave MacMillan, 2008), ix;

“…not every Democrat was a KKK’er, but every KKK’er was a Democrat.”

Ann Coulter, Mugged: Racial Demagoguery from the Seventies to Obama (New York, NY: Sentinel [Penguin], 2012), 19.

“We believe as much in the purity of race as we think they do, only we believe that they would best serve the interest, which is as dear to us as to them, by advocating the purity of all races, and not one alone. We believe also that the white race in South Africa should be the predominating race…” ~ Gandhi

G.B. Singh, Gandhi: Behind the Mask of Divinity(New York, NY: Prometheus Books, 2004), 191-193. (see more context)

There is a Liberal sentiment that it should also punish those who take more than their “fair share.” But what is their fair share? (Shakespeare suggests that each should be treated not according to his deserts, but according to God’s mercy, or none of us would escape whipping.)

The concept of Fairness, for all its attractiveness to sentiment, is a dangerous one (cf. quota hiring and enrollment, and talk of “reparations”). Deviations from the Law, which is to say the Constitution, to accommodate specifically alleged identity-group injustices will all inevitably be expanded, universalized, and exploited until there remains no law, but only constant petition of Government.

We cannot live in peace without Law. And though law cannot be perfect, it may be just if it is written in ignorance of the identity of the claimants and applied equally to all. Then it is a possession not only of the claimants but of the society, which may now base its actions upon a reasonable assumption of the law’s treatment.

But “fairness” is not only a nonlegal but an antilegal process, for it deals not with universally applicable principles and strictures, but with specific cases, responding to the perceived or proclaimed needs of individual claimants, and their desire for extralegal preference. And it could be said to substitute fairness (a determination which must always be subjective) for justice (the application of the legislated will of the electorate), is to enshrine greed—the greed, in this case, not for wealth, but for preference. The socialistic spirit of the Left indicts ambition and the pursuit of wealth as Greed, and appeals, supposedly on behalf of “the people,” to the State for “fairness.”

….But such fairness can only be the non-Constitutional intervention of the State in the legal, Constitutional process—awarding, as it sees fit, money (reparations), preferment (affirmative action), or entertainment (confiscation).

David Mamet, The Secret Knowledge: On the Dismantling of American Culture (New York, NY: Sentinel Publishing, 2011), 116-117, 122.

“CALL ME AN ASSHOLE, call me a blowhard, but don’t call me an African American, please. It divides us, as a nation and as a people, and it kinda pisses me off. It diminishes everything I’ve accomplished and everything every other black person has accomplished on American soil.”

Whoopi Goldberg, quoted in Tunde Adeleke, The Case Against Afrocentrism (Jackson, MS: Univ. Press of Mississippi, 2009), 120-121.

The surge of religious evangelism inspired hope and optimism in blacks. Instead of folding their arms in resignation, or succumbing to fatalistic ethos, or even escaping to Canada or some safe haven abroad, blacks portrayed themselves as a people with the capacity to assist in transforming America. As white abolitionists including William Lloyd Garrison, the Tappan brothers, Arthur and Lewis, Simeon S. Joycelin, Benjamin Lundy, and John Greenleaf Whittier armed themselves with the weapon of moral suasion [the act of advising, urging, or attempting to persuade; persuasion] and nonviolence, and mounted frontal attacks against slavery, blacks felt encouraged to invoke the long-tried tradition of self-help, cooperative activities, and economy that had shaped the reform efforts of eighteenth-century free blacks in New York and Pennsylvania. They officially launched the convention movement and proclaimed moral suasion as their guiding principle. Since the prevailing ideology exalted the individual, blacks, individually and collectively, became actively energized and projected themselves as active agents of change. They hoped to accomplish this, however, by first changing themselves and their communities with the weapon of moral suasion….

…. By the 1800s, the vast majority of the black American population was American-born, with little recollection of Africa. Whatever knowledge or consciousness of Africa that existed was colored by pro-slavery propaganda and values, which served to alienate many blacks from, rather than endear them to, the continent. Africa was not a place to cherish or with which to desire identification. Many blacks perceived themselves as “negative Americans” or “aliened Americans,” people denied any positive self-definition and knowledge.” The need to define and assert an identity, therefore, became a central focus of the black abolitionist crusade.

Though brought together by the desire to organize and fight back in the face of overwhelming adversity, the platform that black abolitionists produced betrayed a deep sense of wanting to be acknowledged as Americans. These early conventions clearly revealed a strong integrationist consciousness. Though some blacks embraced emigration and colonization as avenues of escaping the ugly and harsh realities of their lives, the vast majority refused to give up. Delegates overwhelmingly rejected and condemned colonization and invoked passages of the Constitution and Declaration of Independence in justification of their claims to American citizenship. For most blacks, colonization or permanent relocation to another country was anathema. It was tantamount to a voluntary relinquishing of identity.

Tunde Adeleke, The Case Against Afrocentrism (Jackson, MS: Univ. Press of Mississippi, 2009), 36, 38.

One of my favorite sentences eva! I love this author’s style and ability to get one to indulge in deep/meditative thinking/contemplation:

  • The hegemony-subordination binary within which the black American experience unfolded problematized the Self-Other identitarian nexus and consciousness.

Tunde Adeleke, The Case Against Afrocentrism (Jackson, MS: Univ. Press of Mississippi, 2009), 20.

….History, however, has shown a consistent muddling of the color line. In order to sustain the line, its advocates suggest, blacks must exhibit cohesiveness built on shared feelings of love and confraternity. Some observers contend that the ascendance of racism and the problematic state of black America (measured by economic poverty, social and political subordination and marginalization, problems of drug addiction, teenage pregnancy, unemployment, the alarming rate of homicide, and so forth) accord legitimacy to the color line. In essence, these negative and destructive circumstances and factors have become unifying elements that authenticate the color line. It becomes incumbent on all blacks to rally behind the line. Actions or movements that seemed to efface the color line, or even compromise its authenticity, were often frowned at and vociferously opposed. For many, therefore, toeing the line, faithfully advancing, and defending, at all times and under all circumstances, the interests and problems of blacks became the litmus test of racial identity. It is this allegiance that establishes one’s authenticity as a black person. It is also what distinguishes an authentic black person from an “Uncle Tom.”

The conviction of confraternity evokes anger and resentment toward those who, either through actions or utterances, appear to compromise or undermine the interests and aspirations of the race. Racism is presumed to be of such potency as to obviate any basis for disrupting or muddling of the color line. Intraracial problems and contradictions are expected to be kept within rather than made issues of public discourses that could potentially damage the image of the race and thereby provide the other group (that is, the racial enemy on the other side of the color line) ammunition with which to further malign and mistreat the race. The mandate of racial solidarity stands indissoluble, even in circumstances when the conditions and complexities of the racial group clearly demand critical introspection and self-criticism. In this respect, the color line accents racial censorship and discourages actions or comments that are critical of blacks, especially if such criticisms could become subjects of public discourse. Such self-criticisms, however justified, are discouraged because they present the outside world with the image of a black community in crisis and disarray, thus compromising the struggle at critical moments when the entire race was expected to stand together in harmony and unison. A good illustration is the responses of some black nationalists and scholars to the publication of Keith Richburg’s Out of America: A Black Man Confronts Africa. Published in 1997, the book immediately provoked anger and resentment among black Americans and Africans. In radio and television talk shows and on network news, angry respondents lambasted Richburg, accusing him of maligning and misrepresenting Africa and of displaying ignorance of African history. Many called him a black racist, an Uncle Tom, someone who manifested profound self-hatred and confusion on identity.” Members of a group referred to as “mainstream African American middle class” dismissed Rich-burg as “a self-serving Uncle Tom looking to make good with his white bosses.” Former chair of the African American studies department, Temple University, Molefi K. Asante, found the book “offensive and obscene:’ He described Richburg as someone “caught in the spiral of psychic pain induced by … `Internal inferiorization”

Tunde Adeleke, The Case Against Afrocentrism (Jackson, MS: Univ. Press of Mississippi, 2009), 7-8.

One ever feels his two-ness,—an American, a Negro; two souls, two thoughts, two unreconciled strivings; two warring ideals in one dark body… The history of the American Negro is the history of this strife,—this longing to attain self-conscious manhood, to merge his double self into a better and truer self. In this merging he wishes neither of the older selves to be lost. He would not Africanize America, for America has too much to teach the world and Africa. He would not bleach his Negro soul in a flood of white Americanism, for he knows that Negro blood has a message for the world. He simply wishes to make it possible for a man to be both a Negro and an American.

W.E.B. DuBoise, quoted in: Tunde Adeleke, The Case Against Afrocentrism (Jackson, MS: Univ. Press of Mississippi, 2009), 4-5.

I’ll have those n*ggers voting Democratic for the next 200 years.

Lyndon B. Johnson to two governors on Air Force One according Ronald Kessler’s Book, “Inside The White House

We are the happy Hitler Youth;

We have no need of Christian virtue;

For Adolf Hitler is our intercessor

And our redeemer.

No priest, no evil one

Can keep us

From feeling like Hitler’s children.

Not Christ do we follow, but Horst Wessel!

Away with incense and holy water pots.

Singing we follow Hitler’s banners;

Only then are we worthy of our ancestors.

I am no Christian and no Catholic.

I go with the SA through thick and thin.

The Church can be stolen from me for all I care.

The swastika makes me happy here on earth.

Him will I follow in marching step;

Baldur Von Schirach, take me along.

~ Hitler Youth Song

Gene Edward Veith, Modern Fascism: Liquidating the Judeo-Christian Worldview [Saint Louis, MO: Concordia Publishing House, 1993], 67; See Ernst Christian Helmreich, The German Churches Under Hitler: Back­ground, Struggle, and Epilogue [Detroit, MI: Wayne State Univ. Press, 1979], 267; Horst Wessel was the composer of the party anthem. Baldur von Schirach was the Reich Youth Leader – See Hermann Glaser, The Cultural Roots of National Socialism [Austin, TX: Univ. Texas Press, 1978], 43, 56n.). This is posted to make sure that skeptics know Nazism and Hitler, and followers of such people and ideology were not Christians… if the three-million Catholics killed in Poland were not enough proof for you.

The Perspective of Liberal Theology

Modern liberal theologians ascribe great importance to the kingdom concept in the teaching of Jesus, while indifferent to the relation of Israel and the church. Influenced by the Enlightenment, with its high view of human nature and its vision of evolutionary social progress, the tradition stresses the present, ethical dimension of the kingdom. It radically depreciates the future, eschatological dimension of the kingdom as the product of first-century, Jewish apocalyptic fervor. The kingdom of God thus represents a new and Christianized social order on earth achieved by human effort and guided by the ethical teachings of Jesus.

A. Ritschl (d. 1889), the father of modern liberal theology, identified the kingdom of God as the human community striving for the common good via benevolent social action. The kingdom represents “the moral unification of the human race, through action prompted by universal love to our neighbor.” Ritschl held that the kingdom must not be equated with the church. The former is an ethical community committed to social action, whereas the latter is a worshiping community organized on a legal basis. Although Jesus was the founder and inspiring force of the kingdom, “the moral perfection of man in the kingdom of God” will be achieved by human action impelled by love. Since the human spirit is destined for God, the entire world is progressing via moral education toward the kingdom. Ritschl’s development of the kingdom theme provided a powerful impetus to the twentieth-century social gospel in America. Walter Rauschenbusch (d. 1918) claimed that the kingdom of God is the quintessential doctrine of Christianity. For him the kingdom is human society Christianized by education and social legislation. The futuristic interpretation of the kingdom, which he claimed obscures the ethical sense, originated from the crude apocalypticism of late Judaism and early Christianity. “The kingdom is not a matter of saving human atoms, but of saving the social-organism. It is not a matter of getting individuals to heaven, but of transforming the life on earth into the harmony of heaven.” Rauschenbusch explained the nature of the kingdom as follows (1) The domain of the kingdom is not heaven (the other-worldly Greek outlook) but the earthly social situation (the this-worldly Hebrew outlook), “The faith of the Kingdom of God… is a religion for this earth and for the present life. ” (2) The enlargement of the kingdom occurs via the forces of evolutionary development. “Translate the evolutionary theories into religious faith and you have the doctrine of the kingdom of God.” (3) The task of the kingdom is not saving souls or establishing churches but Christianizing social customs and institutions. (4) Membership in the kingdom is not restricted to a select minority but embraces the whole of humanity. And (5) the goal of the kingdom is the unity of all mankind. Rauschenbusch claimed that often in history the church has been an impediment to the kingdom, in that it diverted energy and resources from this-worldly problems to other-worldly interests. Membership in the kingdom is not restricted to a select minority but embraces the whole of humanity. And

Liberation theology represents a politically radicalized form of the social gospel. Believing that concern for a future kingdom of God in heaven seriously blunts commitment to social problems, liberationists view the kingdom as a present historical reality. Jesus’ message of the kingdom centered on liberation from political, economic, and social oppression. The movement claims that the kingdom of God arrives when the poor and oppressed become liberated human beings. Since God has a special regard for the disenfranchised, they are the unique citizens of the kingdom. Transformation of the world into the kingdom is achieved by struggle against all forms of tyranny, by the social emancipation of the oppressed, and by opposition to the capitalist system. Some liberationists condone violence as a necessary means of introducing the kingdom.

Gustavo Gutierrez warns against adopting a spiritualized view of the kingdom of God. Rather, the kingdom is primarily an interhistorical, social phenomenon: “The coming of the Kingdom and the expectation of the Parousia are necessarily and inevitably historical, temporal, earthly, and material realities.” Gutierrez envisages the kingdom as “a new, just and fraternal society,” indeed, as an earthly utopia. The sign of the inbreaking of the kingdom of God is the elimination of human misery and exploitation. The forging of history toward the kingdom will be achieved chiefly by human efforts. Radical disciples of Jesus will introduce the kingdom via struggles against all forms of oppression, by transformation of unjust social structures, and by the punishment of oppressors of the poor. Dissolving eschatology into history, black theologian James Cone regards the kingdom of God as this-worldly. Cone concurs with Marx that interest in the afterlife diverts attention from the present sufferings of the exploited. “Black Theology is an earthly theology! It is not concerned with the ‘last things’ but with the ‘white thing.’” Cone interprets the kingdom theme vis-a-vis the American situation, as follows: White American society constitutes the oppressive, racist antichrist. But the black Christ conquers the white oppressor and liberates the black community so that the latter may realize its unique black dignity, black unity, and sense of black nationhood. Thus in the process of salvation history, “the kingdom of God is a black happening.” Cone Condones the use of human violence, as a necessary evil, in the realization of these kingdom goals.

Gordon R. Lewis and Bruce A. Demerest, Integrative Theology, vol. 3 [Grand Rapids, MI: Zondervan, 1994], 319-321.

If A can prove, however conclusively, that he may, of right, enslave B. — why not B. snatch the same argument, and prove equally, that he may enslave A.? …. You say A. is a white, and B. is black. It is –color–, then; the lighter, having the right to enslave the darker? Take care. By this rule, you are to be the slave to the first man you meet, with a fairer skin than your own. …. You do not mean color exactly? — You mean the whites are –intellectually– the superiors of the blacks, and therefore, have the right to enslave them? Take care again. By this rule, you are to be slave to the first man you meet, with an intellect superior to your own. …. But, say you, it is a question of –interest–; and, if you can make it your –interest–, you have the right to enslave another. Very well. And if he can make it his interest, he has the right to enslave you.

Abraham Lincoln, notes from the Lincoln / Douglas debate

President Kennedy avoided engagement with the civil rights movement for as long as possible…. Tellingly, it had been Vice President Richard Nixon who fought for the 1957 Civil Rights Act in the Senate, not Kennedy.

Kenneth J. Heinman, God Is a Conservative: Religion, Politics, and Morality in Contemporary America, 34-35.

But it was the southern democrats who formed the line to defend Jim Crow. Georgia governor Lester Maddox famously brandished ax handles to prevent blacks from patronizing his restaurant. He was a democrat. Alabama governor George Wallace stood in front of the Alabama schoolhouse in 1963 and thundered, ‘Segregation now, segregation tomorrow, segregation forever.’ He was a democrat. Birmingham Public Safety commissioner Eugene ‘Bull’ Conner sicced dogs and turned fire hoses on black civil rights demonstrations [that were manned primarily by Christians]. He was a democrat. In 1954, Arkansas governor Orville Faubus tried to prevent the desegregation of a Little Rock public high school. He was Democrat. President Eisenhower, a Republican, sent in federal troops to prevent violence and enforce a court order desegregating the school. As a percentage of their respective parties, more republicans voted for the passage of the Civil Rights Act of 1964 than did Democrats! A Republican president, Richard Nixon, not John F. Kennedy or Lyndon B. Johnson, instituted the first affirmative action program with goals and timetables…. And it was during the Kennedy administration that FBI head J. Edgar Hoover sought and received permission to wiretap Martin Luther King. The person granting him permission? Attorney General Robert F. Kennedy.

Larry Elder, Ten Things You Can’t Say In America, 14-16.

[Below] James H. Cone, A Black Theology of Liberation,
a book sold in Obama’s church’s bookstore the entire 20-years he attended.

It is dangerous because the true prophet of the gospel of God must become both “anti-Christian” and “unpatriotic.” (55) …. Because whiteness by its very nature is against blackness, the black prophet is a prophet of national doom. He proclaims the end of the “American Way…” (56)

But this does not mean that religion is irrelevant altogether; it only means that religion unrelated to black liberation is irrelevant. (58-59)

… it is that whites are incapable of making any valid judgment about human existence. The goal of black theology is the destruction of everything white, so that blacks can be liberated from alien gods. The God of black liberation will not be confused with a blood’ thirsty white idol. Black theology must show that the black God has nothing to do with the God worshiped in white churches whose primary purpose is to sanctify the racism of whites and to daub the wounds of blacks. Putting new wine in new wineskins means that the black theology view of God has nothing in common with those who prayed for an American victory in Vietnam or who pray for a “cool” summer in the ghetto…. There is no place in black theology for a colorless God in a society where human beings suffer precisely because of their color. The black theologian must reject any conception of God which stifles black self-determination by picturing God as a God of all peoples. Either God is identified with the oppressed to the point that their experience becomes God’s experience, or God is a God of racism…. Because God has made the goal of blacks God’s own goal, black theology believes that it is not only appropriate but necessary to begin the doctrine of God with an insistence on God’s blackness. (62-63)

White religionists are not capable of perceiving the blackness of God, because their satanic whiteness is a denial of the very essence of divinity. That is why whites are finding and will continue to find the black experience a disturbing reality. (64)

In contrast to this racist view of God, black theology proclaims God’s blackness. Those who want to know who God is and what God is doing must know who black persons are and what they are doing. (65)

God comes to us in God’s blackness, which is wholly unlike whiteness. To receive God’s revelation is to become black with God by joining God in the work of liberation…. Becoming one of God’s disciples means rejecting whiteness and accepting themselves as they are in all their physical blackness. (66)

Black theology cannot accept a view of God which does not represent God as being for oppressed blacks and thus against white oppressors. Living in a world of white oppressors, blacks have no time for a neutral God. The brutalities are too great and the pain too severe, and this means we must know where God is and what God is doing in the revolution…. What we need is the divine love as expressed in black power, which is the power of blacks to destroy their oppressors, here and now, by any means at their disposal. Unless God is participating in this holy activity, we must reject God’s love. (70)

God is black because God loves us; and God loves us because we are black. Righteousness is that side of God which expresses itself through black liberation. God makes black what humans have made white…. Love is a refusal to accept whiteness. (73-74)

If creation ‘involves a bringing into existence of something that did not exist before,’ then to say God is creator means that my being finds its source in God. I am black because God is black! God as creator is the ground of my blackness (being), the point of reference for meaning and purpose in the universe…. Rather it is incumbent upon me by the freedom granted by the creator to deny whiteness and affirm blackness as the essence of God. That is why it is necessary to speak of the black revolution rather than reformation. The idea of reformation suggests that there is still something ‘good’ in the system itself, which needs only to be cleaned up a bit. This is a false perception of reality. The system is based on whiteness, and what is necessary is a replacement of whiteness with blackness. (75-76)

Being white excludes them from the black community and thus whatever concern they have for blacks will invariably work against black freedom…. Certainly if whites expect to be able to say anything relevant to the self-determination of the black community, it will be necessary for them to destroy their whiteness by becoming members of an oppressed community. Whites will be free only when they become new persons—when their white being has passed away and they are created anew in black being. When this happens, they are no longer white but free, and thus capable of making decisions about the destiny of the black community. (97)

  • Born Again: “They [white people] would destroy themselves and be born again as beautiful black persons.” (103);
  • Sin: “This means that whites, despite their self-proclaimed religiousness, are rendered incapable of making valid judgments on the character of sin…. In a word, sin is whiteness…” (106, 108);
  • Salvation: “Salvation, then, primarily has to do with earthly reality and the injustice inflicted on those who are helpless and poor. To see the salvation of God is to see this people rise up against its oppressors, demanding that justice become a reality now, not tomorrow.” (128)

[Above] James H. Cone, A Black Theology of Liberation
a book sold in Obama’s church’s bookstore the entire 20-years he attended.

…can a nation rise above the injustices of its origins and, by its moral purpose and performance, atone for them? All nations are born in war, conquest, and crime, usually concealed by the obscurity of a distant past. The United States, from its earliest colonial times, won its title-deeds in the full blaze of recorded history, and the stains on them are there for all to see and censure: the dispossession of a indigenous people, and the securing of self-sufficiency through the sweat and pain of an enslaved race. In the judgmental scales of history, such grievous wrongs must be balanced by the erection of a society dedicated to justice and fairness.

Paul Johnson, A History of the American People, 3.

The progressive sees racism and other evils as stages to move beyond; they are national problems to be solved, not human problems to be guarded against and punished. In fact, these evils are often made possible by the odd progressive belief that man will stop being bad if he is no longer restricted from being bad.

Dale A. Berryhill, The Assault: Liberalism’s Attack on Religion, Freedom, and Democracy, 31.

A crucial difference between the Western tradition and the others… [is that]…. The crimes of the West have produced their own antidotes. They have provoked great movements to end slavery, to raise the status of women, to abolish torture, to combat racism, to defend freedom of inquiry and expression, to advance personal liberty and human rights.

Arthur M. Schlesinger, The Disuniting of America: Reflections on a Multicultural Society, 76.

We need historical perspective. Yes, slavery is America’s horror and shame. But slavery, unfortunately, appears throughout the whole of human history. Europeans enslaved Europeans. Asians enslaved Asians. Those we refer to as Native-Americans enslaved other Native-Americans. Black Africans enslaved other black Africans. Slave traders brought more African slaves to the Middle-East and to South America than to Colonial America. Yet this country fought a civil war that resulted in the eradication of slavery, no other nation can say that.

Larry Elder, Ten Things You Can’t Say In America, 9.

Slaves developed a communal life too, much of it built around the two central institutions of the black church and black family. For a people oppressed, a deep religious faith helped to create autonomous spiritual space that even the master had to respect, and it offered hope that the travails of the slaves would someday end….” D’Souza continues, “The slaves embraced the white man’s Christianity…. Identif[ying] with Christ as the suffering victim who would rise again

Dinesh D’ Souza, The End of Racism, 96.

Roots has a white man leading a slave raid in West Africa, where the hero Kunta Kinte was captured, looking bewildered at the chains put on him as he was led away in bondage. The village elders were likewise bewildered as to what these white men were doing, carrying their people away. In reality, West Africa was a center of slave trading before the first white man arrived there — and slavery continues in parts of it to this very moment. Africans sold vast numbers of other Africans to Europeans. But they hardly let Europeans go running around in their territory, catching people willy-nilly. Because of the false picture of history presented by Roots and by other sources, last year we had the farce of the president of Nigeria making demands on the United States because of the enslavement of people whom his own countrymen had enslaved, and on behalf of a country where slavery still persists, more than a century after emancipation has occurred throughout the Western world. Roots also feeds the gross misconception that slavery was about white people enslaving black people. The tragedy of slavery was of a far greater magnitude than that. People of every race and color were both slaves and enslavers, for thousands of years, all around the world. Europeans enslaved other Europeans for centuries before the first African was brought across the Atlantic. Asians enslaved other Asians, as well as whatever Europeans they could get hold of. Slavery existed in the Western Hemisphere before Columbus ever got here.

Thomas Sowell