Kwanini watu weusi (Wabantu) tulichelewa sana kutumia bunduki, na kwanini hatukutumia farasi?

[Red Giant]

Hizi bunduki(neno la kiarabu) ulaya zilianza kutumika miaka ya 1500. Asia, Uarabuni , India na kwingineko hawakuchelewa kuanza kuzitumia. Hata wakati wazungu wanaenda kuchukua makoloni walikutana na watu wenye bunduki.

Ajabu sisi hadi miaka ya 1800 na 900 mwanzoni tulikuwa bado hatujaadapt bunduki. Wazungu 150 walipigana na wazulu 3000. Alikufa mzungu mmoja naye aliuliwa kwa bunduki. Wazulu walikufa kama kumbikumbi.

Wahindi wekundu walipoona wazungu wanawazidi nguvu na wao wakaamua kutafuta bunduki. Kidogo hapo ndiyo waliweza kusurvive. Kwanini tulichelewa sana na hali tumeanza biashara na waarabu na wareno miaka ya 1500 huko.

Kitu kingine ni kwanini hatukuadapt matumizi ya farasi. Farasi ilikuwa ni kitu muhimu sana vitani. Tena hawa wameanza kutumika hata Yesu hajazaliwa. Nini shida wabantu hatukuadapt? Jamii karibu zote ulimwenguni ziliadapt farasi.

 

[chizcom]

Tutazidi kuchelewa maana hata mada zetu na komment zetu hazina bunduki muda mwengine.

 

[Isack Elia]

Tukumbuke tu wazungu ndo walitustaarabisha.

 

[njumu za kosovo]

Hebu tupia kapicha ka binduki yako.

 

[Kiranga]

Bunduki zinaua watu sana si kitu cha kushabikia. Farasi hawasitawi vizuri sehemu zenye mbung'o kqma sehemu nyingi za Afrika.

Pia Waafrika wengi kiasili hawana hulka ya ku dominate mazingira, wana hulka ya ku co exist na mazingira. Hii ina explain kutogundua bunduki pia.

Kutumia farasi kama usafiri ni ku dominate mazingira.

The book to read is the Pulitzer winning tome by Jared Diamond, the magnum opus "Guns, Germs and Steel: The Fate of Human Societies"

 

[renamaizo]

Tatizo wabantu wanapenda kula na ngono tu yaan ata wakifa wabanfu 6000 lkn kesho ukimletea pilau na demu mkali pemben weeh anasahau kila kitu.

 

[Azarel]

Kwasababu tulikuwa tukiconcetrate kwenye mambo yasiyo na umuhimu, kwa mfano ngoma za jadi na Imani za kishirikina ambazo hazifanyi kazi yoyote ila watu wanaamini tu.

Yaani hatukuwekeza kwenye vitu vyenye uhalisia yaani Juhudi, Umoja na Teknolojia, kifupi tulibweteka.

 

[Mo pal-mo]

Sio kila mtu mweusi ni mbantu!! Be careful kuna wengine ni wa nilot, khoisan, Hamit(afro-asiatic) na bado ni weusi na wanaishi Africa. Kuwa makini sana andika vitu vyenye uhakika.

 

[Red Giant]

Sio kila mtu mweusi ni mbantu!! Be careful kuna wengine ni wa nilot, khoisan, Hamit(afro-asiatic) na bado ni weusi na wanaishi Africa. Kuwa makini sana andika vitu vyenye uhakika.

Nimesisitiza wabantu kwenye mabano pale kwasababu jamii zingine za weusi kama Waethiopia na wasomali(hao Afroasiatic )walianza kutumia farasi na bunduki zamani. Waethiopia walianza kutumia farasi hata Yesu hajazaliwa. Ndiyo sababu nimesisitiza wabantu.

 

[Johnny Sack]

Bunduki zinaua watu sana si kitu cha kushabikia. Farasi hawasitawi vizuri sehemu zenye mbung'o kqma sehemu nyingi za Afrika.

Pia Waafrika wengi kiasili hawana hulka ya ku dominate mazingira, wana hulka ya ku co exist na mazingira. Hii ina explain kutogundua bunduki pia.

Kutumia farasi kama usafiri ni ku dominate mazingira.

The book to read is the Pulitzer winning tome by Jared Diamond, the magnum opus "Guns, Germs and Steel: The Fate of Human Societies"

So Waafrika walijiamulia kuwa na hiyo 'hulka ya kuto dominate mazingira' au walizaliwa hivyo hivyo?

 

[Kiranga]

So Waafrika walijiamulia kuwa na hiyo 'hulka ya kuto dominate mazingira' au walizaliwa hivyo hivyo?

Hawakuzaliwa nayo, waliikuta kwenye mazingira yao.

Hali ya mazingira 8natengeneza hulka za watu.

Mazingira ya Afrika sehemu nyingi hayahitaji mtu ku ya dominate sana. Kwa mfano, mtu anaweza ku survive kwa subsistence farming tu. Mazao yanaota kwa muda mrefu sana wa mwaka ukilinganisha na kwingine kaskazini na kusini. Wanyama wapo bwerere sehemu nyingi, bara ni kubwa ukiishiwa sehemu moja unahamia nyingine.

Jamii zote zikizokuwa na neema hizi, zimekuwa na utamaduni wa kuishi ndani ya mazingira na kuto ya dominate mazingira, na hilo limesababisha maendeleo kuchelewa.

Jamii kama za Ulaya zimepata changamoto za kupambana na mazingira, baridi kali, muda wa kulima mchache, kuwinda wanyama wachache, ardhibya kujioqnua ni ndogo, kwa sababu hizi, zimeweza kujikita katika kuishi kwa kupambana na mazingira.

Jamii zinazopambana na mazingira zinaketa maendeleo ya kiteknolojia, lakini pia, maendeleo hayo si mazuri mara zote, kwa sababu, yasipodhibitiwa yanaleta uchafuzi mkubwa wa mazingira (vitu kama plastic and nuckear waste). Na yanaweza hata kuleta extinction level event.

Kuishi ndani ya mazingira tu nako sinl kuzuri, kwa sababu kunaendeleza umasikini.

Hapo katikati kuna balance ya kuya dominate mazingira kwa namna inayofaa na kuishi ndani ya mazingira pale ambapo kuya dominate mazingira hakufai.

 

[Johnny Sack]

Hawakuzaliwa nayo, waliikuta kwenye mazingira yao.

Hali ya mazingira 8natengeneza hulka za watu.

Mazingira ya Afrika sehemu nyingi hayahitaji mtu ku ya dominate sana. Kwa mfano, mtu anaweza ku survive kwa subsistence farming tu. Mazao yanaota kwa muda mrefu sana wa mwaka ukilinganisha na kwingine kaskazini na kusini. Wanyama wapo bwerere sehemu nyingi, bara ni kubwa ukiishiwa sehemu moja unahamia nyingine.

Jamii zote zikizokuwa na neema hizi, zimekuwa na utamaduni wa kuishi ndani ya mazingira na kuto ya dominate mazingira, na hilo limesababisha maendeleo kuchelewa.

Jamii kama za Ulaya zimepata changamoto za kupambana na mazingira, baridi kali, muda wa kulima mchache, kuwinda wanyama wachache, ardhibya kujioqnua ni ndogo, kwa sababu hizi, zimeweza kujikita katika kuishi kwa kupambana na mazingira.

Jamii zinazopambana na mazingira zinaketa maendeleo ya kiteknolojia, lakini pia, maendeleo hayo si mazuri mara zote, kwa sababu, yasipodhibitiwa yanaleta uchafuzi mkubwa wa mazingira (vitu kama plastic and nuckear waste). Na yanaweza hata kuleta extinction level event.

Kuishi ndani ya mazingira tu nako sinl kuzuri, kwa sababu kunaendeleza umasikini.

Hapo katikati kuna balance ya kuya dominate mazingira kwa namna inayofaa na kuishi ndani ya mazingira pale ambapo kuya dominate mazingira hakufai.

Vipi kuhusu wa eskimo mbona wamezaliwa mazingira magumu sana lakini hawaja advance ki maendeleo.

 

[Kiranga]

vipi kuhusu wa eskimo mbona wamezaliwa mazingira magumu sana lakini hawaja advance ki maendeleo

Mazingira yakiwa magumu sana nayo yanasababisha maendeleo kutokuwepo. Ili maendeleo yaweze kuwepo inabidi mazingira yawe magumu, halafu kuwe na njia za kuyakabili.

Kwa mfano, mazingira ya Wa Eskimo yame wa isolate sana. Isolation si nzuri kwa maendeleo. Maendeleo yanataka exchange of ideas kati ya watu tofauti.

Zaidi, kuna mambo mengine kama utamaduni (ambao kiasi kikubwa nao unatikana nanmazingira, lakininsi mara zote) nayo yanachangia maendeleo.

Max Weber kaandika kitabu kizuri kuhusu hili kinaitwa "The Protestant Ethic and The Spirit of Capitalism".

Kitabu kingine kizuri kuhusu hii topic ni "Guns, Germs and Steel: The Fate of Human Societies" cha Jared Diamond (Pulitzer non-fiction 1998)

Kitabu kingine kizuri ni "Why Nations Fail: The Origins of Power, Prosperity and Poverty". Hiki kitabu kinaongelea mambo mengi sana ambayo hapa sina muda wa kuyazungumzia, kikubwa kilichoongelewa ninkuwa, jamii ambazo hazina inclusivity zinaji shortchange kwenye kupata talent na zina fail. Jamii zenye inclusivity zina prosper.

Neema ya Afrika imesababisha jamii zetu kukosa inclusivity. Mpaka leo tunamuangalia Chifu zaidi ya kila mtu kusaidia, hata kwa kum criticize Chief. Criticism.inainekana kama kukisa uzalendo.

Jamii zinanokosa inclusivity haziendelei. Jamii zenye inclusivity zina nafasi kubwa zaidi ya kuendelea kiuchumi.

Ukiangalia jamii nyingi zilizoendelea, zina inclusivity inayopromote critical thinking na individuality.

Jamii nyingi zilizoshindwa kuendelea, hazina inclusivity, complementarity and diverity of thought na zina groupthink.

 

[Johnny Sack]

Mazingira yakiwa magumu sana nayo yanasababisha maendeleo kutokuwepo. Ili maendeleo yaweze kuwepo inabidi mazingira yawe magumu, halafu kuwe na njia za kuyakabili.

Kwa mfano, mazingira ya Wa Eskimo yame wa isolate sana. Isolation si nzuri kwa maendeleo. Maendeleo yanataka exchange of ideas kati ya watu tofauti.

Zaidi, kuna mambo mengine kama utamaduni (ambao kiasi kikubwa nao unatikana nanmazingira, lakininsi mara zote) nayo yanachangia maendeleo.

Max Weber kaandika kitabu kizuri kuhusu hili kinaitwa "The Protestant Ethic and The Spirit of Capitalism".

Kitabu kingine kizuri kuhusu hii topic ni "Guns, Germs and Steel: The Fate of Human Societies" cha Jared Diamond (Pulitzer non-fiction 1998)

Kitabu kingine kizuri ni "Why Nations Fail: The Origins of Power, Prosperity and Poverty". Hiki kitabu kinaongelea mambo mengi sana ambayo hapa sina muda wa kuyazungumzia, kikubwa kilichoongelewa ninkuwa, jamii ambazo hazina inclusivity zinaji shortchange kwenye kupata talent na zina fail. Jamii zenye inclusivity zina prosper.

Neema ya Afrika imesababisha jamii zetu kukosa inclusivity. Mpaka leo tunamuangalia Chifu zaidi ya kila mtu kusaidia, hata kwa kum criticize Chief. Criticism.inainekana kama kukisa uzalendo.

Jamii zinanokosa inclusivity haziendelei. Jamii zenye inclusivity zina nafasi kubwa zaidi ya kuendelea kiuchumi.

Ukiangalia jamii nyingi zilizoendelea, zina inclusivity inayopromote critical thinking na individuality.

Jamii nyingi zilizoshindwa kuendelea, hazina inclusivity, complementarity and diverity of thought na zina groupthink.

Kuna mataifa yanaongozwa na ukoo mmoja au kikundi cha watu tangia kuzaliwa kwake na yameendelea sana tu kuliko yenye inclusivity, au sijaelewa point yako?

 

[Kiranga]

Kuna mataifa yanaongozwa na ukoo mmoja au kikundi cha watu tangia kuzaliwa kwake na yameendelea sana tu kuliko yenye inclusivity, au sijaelewa point yako?

Again, hakuna factor moja inayosababisha maendeleo, ni mchanganyiko wa factors.

Unaweza kutoa mfano wa taifa moja unalilifikiria tulichambue? Kwa sababu kuna sababu tofauti zinachangia kwa kiwango tofauti maendeleo ya mataifa tofauti, hizo nilizokupa ni overarching rules of thumbs ambazo zina exceptions pia, si cut and dry litmus test.

 

[Johnny Sack]

Again, hakuna factor moja inayosababisha maendeleo, ni mchanganyiko wa factors.

Unaweza kutoa mfano wa taifa moja unalilifikiria tulichambue? Kwa sababu kuna sababu tofauti zinachangia kwa kiwango tofauti maendeleo ya mataifa tofauti, hizo nilizokupa ni overarching rules of thumbs ambazo zina exceptions pia, si cut and dry litmus test.

Nchi nyingi ziliendelea na kufanya mageuzi makubwa kwenye vitu kama ujenzi, usafiri, madawa, mawasiliano n.k kabla ya kuwa na hiyo inclusivity

Chukulia mfano Marekani miaka 100 tu iliyopita lilikuwa taifa lilloendelea vizuri lakini mwanamke alikuwa haruhusiwi kupiga kura achilia mbali kushika nafasi ya uongozi, hadi miaka ya 1960 kulikuwa na sheria za kuwatenga watu weusi na weupe, lakini lilikuwa taifa lenye maendeleo makubwa tu

Kuna nchi kama Saudia Arabia ambako mwanamke Hana nguvu yoyote kwenye uamuzi, hadi kutoka anatakiwa aombe ruhusa kwa mwanaume, achilia mbali siasa zake zilivyo, lakini ni taifa lenye prosperity.

Kuna mifano mingi tu ambayo itafanya post kuwa ndefu.

Ila kama kuna uhusiano kati ya progress na inclusivity, basi ni kuwa progress ndio husababisha inclusivity na sio the other way round

 

[Kiranga]

Nchi nyingi ziliendelea na kufanya mageuzi makubwa kwenye vitu kama ujenzi, usafiri, madawa, mawasiliano n.k kabla ya kuwa na hiyo inclusivity

Chukulia mfano Marekani miaka 100 tu iliyopita lilikuwa taifa lilloendelea vizuri lakini mwanamke alikuwa haruhusiwi kupiga kura achilia mbali kushika nafasi ya uongozi, hadi miaka ya 1960 kulikuwa na sheria za kuwatenga watu weusi na weupe, lakini lilikuwa taifa lenye maendeleo makubwa tu

Kuna nchi kama Saudia Arabia ambako mwanamke Hana nguvu yoyote kwenye uamuzi, hadi kutoka anatakiwa aombe ruhusa kwa mwanaume, achilia mbali siasa zake zilivyo, lakini ni taifa lenye prosperity.

Kuna mifano mingi tu ambayo itafanya post kuwa ndefu.

Ila kama kuna uhusiano kati ya progress na inclusivity, basi ni kuwa progress ndio husababisha inclusivity na sio the other way round

Kwanza kabisa, mfano wa Saudi Arabia si relevant. Kwa sababu maendeleo yao ni maendeleo ya kutokana na bahati ya kuwa na mafuta.

Ni kama vile maendeleo ya mtu aliyeshinda bahati nasibu. Ukianza kuchambua sababu za kiuchumi na kisiasa zilizopelekea mtu huyu kuendelea, unaweza kuzipata, lakini zinaweza zikawa si relevant au typical.

Mfano wa Marekani, kwanza kabisa, nimeongelea hapo juu kwamba maendeleo yanatokana na factors tofauti kuwa pamoja, si factor moja tu.

Pili, tunapoongelea inclusivity, ni muhimu kuongelea inclusivity in relative terms. Maana yake nini?

Tuangalie inclusivity si kwa standard ya leo, bali kwa standard ya kihistoria.

Na nashukuru sana wewe kuleta habari ya wanawake. Marekani ilivyoanzishwa kama nchi mpya, kulikuwa na uhaba wa wanawake, hususan wa kizungu, wakatakiwa wanawake kutoka Ulaya. Hiyo tu ni inclusivity.You simply cannot build a new society without women.

Pia, baada ya industrial revolution na colonization/ slavery, kulikuwa na demand kubwa sana ya wafanyakazi viwandani. Traditionally wanawake walikuwa wanafanya kazi z anyumbani na ukulima, hawa wote nguvukazi zao zilihitajika katika viwanda. Ingawa wanawake hawakupata nafasi sawa na wanaume, lakini wave la inclusivity lilianza hapo kwa sababu za kiuchumi, hususan kwenye viwanda ya kazi kama za kushona nguo. Inclusivity hii iliendelea kwa sababu za kihistoria na kiuchumi wakati wa vita vikuu vya pili vya dunia ambapo wanaume wengi wa Marekani iliwabidi waende vitani, na kazi zao zifanywe na wanawake.

Hapo utaona kuna trend, upande wa juu unafanya exclusivity (wanaume, kwa kiasi kikubwa, ndio wanaoenda vitani) lakini, upande wa chini wa exclusivity hii unatengeneza inclusivity (kwa kuwa wanaume wanaenda vitani kwa wingi, kazi zao zinakosa wanaume wa kuzifanya, na wanawake wanazichukua). Baada ya vita wanawake wakawa washaanza kuzoea kufanya kazi maofisini, kupata elimu ya juu, wakaendeleza kudai haki. Jamii nyingi ambazo hazijaendelea kiuchumi hazijapitia stage hii. Sure unaweza kupata exceptions kama Japan na Saudi Arabia, lakini hizo ni exceptions, sio rules.

Maendeleo ya kiuchumi yakifikia sehemu fulani yanahitaji inclusivity ili kuwa propelled, ama sivyo, uchumi unasinyaa. Japan yenyewe - moja ya mifano michache ya maendeleo ya kiuchumi yasiyo na inclusivity- kwa sasa ina dilemma, inabidi ama ikubali wanawake kazini, ama ikubali wahamiaji. Yote mawili ni tofauti sana na utamaduni wa Japan, lakini bila inclusivity, uchumi wa Japan utapata matatizo sana.

Kwa hiyo, kujibu swali la Marekani, Marekani ina factors nyingi zilizofanya iendelee. Ukubwa wa nchi, free labor ya slavery, ubepari. Lakini pia, Marekani ina inclusivity. Unapolalamika kwamba wanawake hawakupiga kura, ukumbuke kwamba Marekani, angalau baadhi ya states, wanawake walishapata haki ya kupiga kura mwaka 1910.

Na kulikuwa na matajiri mpaka weusi, watu waliotoka kwenye utumwa kwa kizazi kimoja tu miaka hiyo. Kwa kweli, baada ya utumwa, Marekani ilikuja na wave ya inclusivity mpaka ikapata ma Senators weusi. Kuna kitabu kizuri sana cha Philip Dray kinaitwa "CAPITOL MEN: The Epic Story of Reconstruction Through the Lives of the First Black Congressmen".
Ukikisoma utaona ni jinsi gani historia ya Marekani ni historia ya struggle between inclusivity na exlusivity, hata wakati wa utumwa watu wengi waliupinga na utumwa.

Na hapo ndipo utaona moja ya sababu ya Marekani kufanikiwa kiuchumi, ni kukataa kuelekea kwenye exclusivity zaidi, na kwenda kwenye inclusivity zaidi.

Wamarekani walikimbia mifumo ya Ulaya ya Kifalme yenye exclusivity, wakaanzisha democracy yao yenye inclusivity zaidi. Haikuwa na mpaka sasa haipo perfect, lakini gradually waliondoa utumwa kisheria, waliondoa ubaguzi wa wanawake kisheria, wameondoa mipaka ya classes kwa kiasi kikubwa, ingawa bado ipo, lakini Marekani si sawa na Uingereza ambapo unapoongea tu, kwa accent yako tu mtu anajua "your station in life".

Ndiyo maana immigrants wengi kina Elon Musk na yule dogo aliyeanzisha Whatsapp na kuiuza kwa Facebook wanavutiwa na Marekani.

Nchi nyingi hazina inclusivity hivyo.

 

[bagamoyo]

Willie Lynch letter: The Making of a Slave​

BY FINALCALL.COM NEWS | LAST UPDATED: MAY 22, 2009 - 12:45:37 PM
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This speech was said to have been delivered by Willie Lynch on the bank of the James River in the colony of Virginia in 1712. Lynch was a British slave owner in the West Indies. He was invited to the colony of Virginia in 1712 to teach his methods to slave owners there.


[beginning of the Willie Lynch Letter]


1.Greetings,

Gentlemen. I greet you here on the bank of the James River in the year of our Lord one thousand seven hundred and twelve.

First, I shall thank you, the gentlemen of the Colony of Virginia, for bringing me here. I am here to help you solve some of your problems with slaves. Your invitation reached me on my modest plantation in the West Indies, where I have experimented with some of the newest, and still the oldest, methods for control of slaves. Ancient Rome would envy us if my program is implemented.

As our boat sailed south on the James River, named for our illustrious King, whose version of the Bible we cherish, I saw enough to know that your problem is not unique. While Rome used cords of wood as crosses for standing human bodies along its highways in great numbers, you are here using the tree and the rope on occasions.

I caught the whiff of a dead slave hanging from a tree, a couple miles back. You are not only losing valuable stock by hangings, you are having uprisings, slaves are running away, your crops are sometimes left in the fields too long for maximum profit, you suffer occasional fires, your animals are killed.

Gentlemen, you know what your problems are; I do not need to elaborate. I am not here to enumerate your problems, I am here to introduce you to a method of solving them.

In my bag here, I HAVE A FULL PROOF METHOD FOR CONTROLLING YOUR BLACK SLAVES.

I guarantee every one of you that, if installed correctly, IT WILL CONTROL THE SLAVES FOR AT LEAST 300 HUNDREDS YEARS.

My method is simple. Any member of your family or your overseer can use it. I HAVE OUTLINED A NUMBER OF DIFFERENCES AMONG THE SLAVES; AND I TAKE THESE DIFFERENCES AND MAKE THEM BIGGER.

I USE FEAR, DISTRUST AND ENVY FOR CONTROL PURPOSES.

These methods have worked on my modest plantation in the West Indies and it will work throughout the South. Take this simple little list of differences and think about them.

On top of my list is “AGE,” but it’s there only because it starts with an “a.”

The second is “COLOR” or shade. There is INTELLIGENCE, SIZE, SEX, SIZES OF PLANTATIONS, STATUS on plantations, ATTITUDE of owners, whether the slaves live in the valley, on a hill, East, West, North, South, have fine hair, course hair, or is tall or short.

Now that you have a list of differences, I shall give you an outline of action, but before that, I shall assure you that DISTRUST IS STRONGER THAN TRUST AND ENVY STRONGER THAN ADULATION, RESPECT OR ADMIRATION.

The Black slaves after receiving this indoctrination shall carry on and will become self-refueling and self-generating for HUNDREDS of years, maybe THOUSANDS. Don’t forget, you must pitch the OLD black male vs. the YOUNG black male, and the YOUNG black male against the OLD black male. You must use the DARK skin slaves vs. the LIGHT skin slaves, and the LIGHT skin slaves vs. the DARK skin slaves. You must use the FEMALE vs. the MALE, and the MALE vs. the FEMALE.

You must also have white servants and overseers [who] distrust all Blacks. But it is NECESSARY THAT YOUR SLAVES TRUST AND DEPEND ON US. THEY MUST LOVE, RESPECT AND TRUST ONLY US.

Gentlemen, these kits are your keys to control. Use them. Have your wives and children use them, never miss an opportunity. IF USED INTENSELY FOR ONE YEAR, THE SLAVES THEMSELVES WILL REMAIN PERPETUALLY DISTRUSTFUL. Thank you gentlemen.”

2. LET’S MAKE A SLAVE

It was the interest and business of slave holders to study human nature, and the slave nature in particular, with a view to practical results. I and many of them attained astonishing proficiency in this direction. They had to deal not with earth, wood and stone, but with men and, by every regard, they had for their own safety and prosperity they needed to know the material on which they were to work, conscious of the injustice and wrong they were every hour perpetuating and knowing what they themselves would do. Were they the victims of such wrongs? They were constantly looking for the first signs of the dreaded retribution. They watched therefore with skilled and practiced eyes, and learned to read with great accuracy, the state of mind and heart of the slave, through his sable face. Unusual sobriety, apparent abstractions, sullenness and indifference indeed, any mood out of the common was afforded ground for suspicion and inquiry.

Frederick Douglas LET’S MAKE A SLAVE is a study of the scientific process of man-breaking and slave-making. It describes the rationale and results of the Anglo Saxons’ ideas and methods of insuring the master/slave relationship. LET’S MAKE A SLAVE “The Original and Development of a Social Being Called ‘The Negro.’”

Let us make a slave. What do we need? First of all, we need a black nigger man, a pregnant nigger woman and her baby nigger boy. Second, we will use the same basic principle that we use in breaking a horse, combined with some more sustaining factors.

What we do with horses is that we break them from one form of life to another; that is, we reduce them from their natural state in nature. Whereas nature provides them with the natural capacity to take care of their offspring, we break that natural string of independence from them and thereby create a dependency status, so that we may be able to get from them useful production for our business and pleasure.

3. CARDINAL PRINCIPLES FOR MAKING A NEGRO

For fear that our future generations may not understand the principles of breaking both of the beast together, the nigger and the horse.

We understand that short range planning economics results in periodic economic chaos; so that to avoid turmoil in the economy, it requires us to have breadth and depth in long range comprehensive planning, articulating both skill sharp perceptions. We lay down the following principles for long range comprehensive economic planning.

Both horse and niggers [are] no good to the economy in the wild or natural state.

Both must be BROKEN and TIED together for orderly production. For orderly future, special and particular attention must be paid to the FEMALE and the YOUNGEST offspring. Both must be CROSSBRED to produce a variety and division of labor. Both must be taught to respond to a peculiar new LANGUAGE.

Psychological and physical instruction of CONTAINMENT must be created for both. We hold the six cardinal principles as truth to be self-evident, based upon following the discourse concerning the economics of breaking and tying the horse and the nigger together, all inclusive of the six principles laid down above. NOTE: Neither principle alone will suffice for good economics. All principles must be employed for orderly good of the nation. Accordingly, both a wild horse and a wild or natur[al] nigger is dangerous even if captured, for they will have the tendency to seek their customary freedom and, in doing so, might kill you in your sleep. You cannot rest. They sleep while you are awake, and are awake while you are asleep. They are DANGEROUS near the family house and it requires too much labor to watch them away from the house. Above all, you cannot get them to work in this natural state.

Hence, both the horse and the nigger must be broken; that is breaking them from one form of mental life to another. KEEP THE BODY, TAKE THE MIND! In other words, break the will to resist. Now the breaking process is the same for both the horse and the nigger, only slightly varying in degrees.

But, as we said before, there is an art in long range economic planning. YOU MUST KEEP YOUR EYE AND THOUGHTS ON THE FEMALE and the OFFSPRING of the horse and the nigger.

A brief discourse in offspring development will shed light on the key to sound economic principles. Pay little attention to the generation of original breaking, but CONCENTRATE ON FUTURE GENERATION. Therefore, if you break the FEMALE mother, she will BREAK the offspring in its early years of development; and when the offspring is old enough to work, she will deliver it up to you, for her normal female protective tendencies will have been lost in the original breaking process.

For example, take the case of the wild stud horse, a female horse and an already infant horse and compare the breaking process with two captured nigger males in their natural state, a pregnant nigger woman with her infant offspring. Take the stud horse, break him for limited containment. Completely break the female horse until she becomes very gentle, whereas you or anybody can ride her in her comfort. Breed the mare and the stud until you have the desired offspring. Then, you can turn the stud to freedom until you need him again. Train the female horse whereby she will eat out of your hand, and she will in turn train the infant horse to eat out of your hand, also.

When it comes to breaking the uncivilized nigger, use the same process, but vary the degree and step up the pressure, so as to do a complete reversal of the mind.

Take the meanest and most restless nigger, strip him of his clothes in front of the remaining male niggers, the female, and the nigger infant, tar and feather him, tie each leg to a different horse faced in opposite directions, set him afire and beat both horses to pull him apart in front of the remaining niggers.

The next step is to take a bullwhip and beat the remaining nigger males to the point of death, in front of the female and the infant. Don’t kill him, but PUT THE FEAR OF GOD IN HIM, for he can be useful for future breeding.

4. THE BREAKING PROCESS OF THE AFRICAN WOMAN

Take the female and run a series of tests on her to see if she will submit to your desires willingly. Test her in every way, because she is the most important factor for good economics. If she shows any sign of resistance in submitting completely to your will, do not hesitate to use the bullwhip on her to extract that last bit of [b----] out of her. Take care not to kill her, for in doing so, you spoil good economics. When in complete submission, she will train her offsprings in the early years to submit to labor when they become of age.

Understanding is the best thing. Therefore, we shall go deeper into this area of the subject matter concerning what we have produced here in this breaking process of the female nigger. We have reversed the relationship; in her natural uncivilized state, she would have a strong dependency on the uncivilized nigger male, and she would have a limited protective tendency toward her independent male offspring and would raise male offsprings to be dependent like her. Nature had provided for this type of balance.

We reversed nature by burning and pulling a civilized nigger apart and bullwhipping the other to the point of death, all in her presence. By her being left alone, unprotected, with the MALE IMAGE DESTROYED, the ordeal caused her to move from her psychologically dependent state to a frozen, independent state. In this frozen, psychological state of independence, she will raise her MALE and female offspring in reversed roles. For FEAR of the young male’s life, she will psychologically train him to be MENTALLY WEAK and DEPENDENT, but PHYSICALLY STRONG.

Because she has become psychologically independent, she will train her FEMALE offsprings to be psychologically independent. What have you got? You’ve got the nigger WOMAN OUT FRONT AND THE nigger MAN BEHIND AND SCARED. This is a perfect situation of sound sleep and economics.

Before the breaking process, we had to be alertly on guard at all times. Now, we can sleep soundly, for out of frozen fear his woman stands guard for us. He cannot get past her early slave-molding process. He is a good tool, now ready to be tied to the horse at a tender age. By the time a nigger boy reaches the age of sixteen, he is soundly broken in and ready for a long life of sound and efficient work and the reproduction of a unit of good labor force.

Continually through the breaking of uncivilized savage niggers, by throwing the nigger female savage into a frozen psychological state of independence, by killing the protective male image, and by creating a submissive dependent mind of the nigger male slave, we have created an orbiting cycle that turns on its own axis forever, unless a phenomenon occurs and re-shifts the position of the male and female slaves.

We show what we mean by example. Take the case of the two economic slave units and examine them close.

5. THE NEGRO MARRIAGE UNIT

We breed two nigger males with two nigger females. Then, we take the nigger male away from them and keep them moving and working. Say one nigger female bears a nigger female and the other bears a nigger male; both nigger females—being without influence of the nigger male image, frozen with a independent psychology—will raise their offspring into reverse positions. The one with the female offspring will teach her to be like herself, independent and negotiable (we negotiate with her, through her, by her, negotiates her at will). The one with the nigger male offspring, she being frozen subconscious fear for his life, will raise him to be mentally dependent and weak, but physically strong; in other words, body over mind.

Now, in a few years when these two offsprings become fertile for early reproduction, we will mate and breed them and continue the cycle. That is good, sound and long range comprehensive planning.

WARNING: POSSIBLE INTERLOPING NEGATIVES

Earlier, we talked about the non-economic good of the horse and the nigger in their wild or natural state; we talked out the principle of breaking and tying them together for orderly production. Furthermore, we talked about paying particular attention to the female savage and her offspring for orderly future planning, then more recently we stated that, by reversing the positions of the male and female savages, we created an orbiting cycle that turns on its own axis forever unless a phenomenon occurred and reshifts positions of the male and female savages.

Our experts warned us about the possibility of this phenomenon occurring, for they say that the mind has a strong drive to correct and re-correct itself over a period of time if it can touch some substantial original historical base; and they advised us that the best way to deal with the phenomenon is to shave off the brute’s mental history and create a multiplicity of phenomena of illusions, so that each illusion will twirl in its own orbit, something similar to floating balls in a vacuum. This creation of multiplicity of phenomena of illusions entails the principle of crossbreeding the nigger and the horse as we stated above, the purpose of which is to create a diversified division of labor; thereby creating different levels of labor and different values of illusion at each connecting level of labor.

The results of which is the severance of the points of original beginnings for each sphere illusion. Since we feel that the subject matter may get more complicated as we proceed in laying down our economic plan concerning the purpose, reason and effect of crossbreeding horses and niggers, we shall lay down the following definition terms for future generations. Orbiting cycle means a thing turning in a given path. Axis means upon which or around which a body turns. Phenomenon means something beyond ordinary conception and inspires awe and wonder. Multiplicity means a great number. Means a globe. Crossbreeding a horse means taking a horse and breeding it with an ass and you get a dumb, backward, ass long-headed mule that is not reproductive nor productive by itself.

Crossbreeding niggers mean taking so many drops of good white blood and putting them into as many nigger women as possible, varying the drops by the various tone that you want, and then letting them breed with each other until another circle of color appears as you desire. What this means is this: Put the niggers and the horse in a breeding pot, mix some asses and some good white blood and what do you get? You got a multiplicity of colors of ass backward, unusual niggers, running, tied to backward ass long-headed mules, the one productive of itself, the other sterile. (The one constant, the other dying, we keep the nigger constant for we may replace the mules for another tool) both mule and nigger tied to each other, neither knowing where the other came from and neither productive for itself, nor without each other.

6. CONTROLLED LANGUAGE

Crossbreeding completed, for further severance from their original beginning, WE MUST COMPLETELY ANNIHILATE THE MOTHER TONGUE of both the new nigger and the new mule, and institute a new language that involves the new life’s work of both. You know language is a peculiar institution. It leads to the heart of a people. The more a foreigner knows about the language of another country the more he is able to move through all levels of that society.

Therefore, if the foreigner is an enemy of the country, to the extent that he knows the body of the language, to that extent is the country vulnerable to attack or invasion of a foreign culture.

For example, if you take a slave, if you teach him all about your language, he will know all your secrets, and he is then no more a slave, for you can’t fool him any longer, and BEING A FOOL IS ONE OF THE BASIC INGREDIENTS OF ANY INCIDENTS TO THE MAINTENANCE OF THE SLAVERY SYSTEM.

For example, if you told a slave that he must perform in getting out “our crops” and he knows the language well, he would know that “our crops” didn’t mean “our crops” and the slavery system would break down, for he would relate on the basis of what “our crops” really meant. So you have to be careful in setting up the new language; for the slaves would soon be in your house, talking to you as “man to man” and that is death to our economic system.

In addition, the definitions of words or terms are only a minute part of the process. Values are created and transported by communication through the body of the language. A total society has many interconnected value systems. All the values in the society have bridges of language to connect them for orderly working in the society.

But for these language bridges, these many value systems would sharply clash and cause internal strife or civil war, the degree of the conflict being determined by the magnitude of the issues or relative opposing strength in whatever form. For example, if you put a slave in a hog pen and train him to live there and incorporate in him to value it as a way of life completely, the biggest problem you would have out of him is that he would worry you about provisions to keep the hog pen clean, or the same hog pen and make a slip and incorporate something in his language whereby he comes to value a house more than he does his hog pen, you got a problem. He will soon be in your house.

 

[Bujibuji Simba Nyamaume]

Tuliamini uchawi una nguvu kuliko risasi, rejea kisa cha Vita ya Majimaji

 

[Smart911]

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