Some white man did this, somehow.

Blacks in Africa were living in paradise before the white man decided to invent slavery and enslave them.

Now they’re living in Hell.

Daily Mail:

Women and children are being kept as slaves 400 years after the first traders shipped their human cargo to North America.

Children are handed over to work for wealthy families in Nigeria on false promises of schooling, while women are trafficked across the world to be prostituted or kept in indentured servitude.

…

As the world marks 400 years since the first recorded African slaves arrived in North America, slavery remains a modern-day scourge.

Over 40 million people are estimated to be trapped in forced labour, forced marriages or other forms of sexual exploitation, according to the United Nations.

Yes, 400 years after the first recorded African slaves arrived in North America.

I repeat: 400 years after slaves arrived IN NORTH AMERICA.

Stating that they arrived in North America is very important because despite there being records of slavery existing for thousands of years before that, you know who lives in North America?

THE WHITE DEVIL.

Africa has the highest prevalence of slavery, with more than seven victims for every 1,000 people, according to a 2017 report by human rights group Walk Free Foundation and the International Labour Office.

The report defines slavery as ‘situations of exploitation that a person cannot refuse or leave because of threats, violence, coercion, deception, and/or abuse of power.’

Trafficking of sex workers, many of them tricked into thinking they will get employment doing something else, is one of the most widespread and abusive forms of modern-day slavery.

…

The intended final destination of people smuggled across Africa like this is often Europe, but few make it that far.

Many are jailed or sold as indentured labourers when they get to Libya. Some are even sold on slave markets, according to aid groups – a chilling echo of the trans-Saharan slave trade of centuries past.

There you have it. EUROPE.

See? The white man is always behind it.

We are told that evil white men are the reason why blacks and browns and people “of color” suffer, that we’re the reason why they’re miserable, and that we have to make up for it by letting them fuck our women.

The reality is that browns and blacks are the cause of their own suffering. We have nothing to do with it.

Browns in SubAmerica are the ones doing all the shit they say they want to escape by joining a caravan. Blacks in Africa are the ones doing all the evil shit they blame the white man for. They carry misery and Hell in their blood, and they’re trying to spread it all around the world. We shouldn’t allow it.

They can’t escape themselves but we can escape them.

With a wall, if possible.

It was another glorious day in the multiracial utopia of downtown Chicago. White pigeons and brown pigeons sung together as one, White men and Black men ambled down the historic boulevards in peace, and the scent of tolerance permeated the dry, summer air.

Unfortunately, the racial harmony was short-lived.

A brutal Mississippi plantation owner named William Boucher, who occasionally visited the cities of the North in search of “the perfect coffee” with which to scald his disobedient Black slaves, strolled into the city on a jewel-encrusted cart pulled by nine well-bred Negroes.

After parking his cart downtown and handing his cat o’ nine tails to his blonde-haired mistress, the young slavemaster headed to the local Starbucks. He had heard that the baristas of this particular Starbucks, who were undercover Klansmen, specialized in coffee that “penetrated the hide of even the toughest darkie” – and he wanted to get a large supply of it.

Sadly, Boucher underestimated the uppityness of Chicagoan Blacks. These emancipated coons forgot their places decades ago, and don’t like receiving abuse from their racial superiors.

CNN:

A Chicago man was charged this week with misdemeanor battery after an apparent racially charged altercation caught on video.

Video of part of the incident shows a white man spitting at a black man, telling him his children are “disposable vermin” and calling a second black man a slave.

The incident started, police say, when William Boucher, a 23-year-old white man wearing a light-colored suit, became angry when someone spilled a beverage on him shortly after 2:30 p.m. Tuesday at a Starbucks on West Lake Street.

The situation spilled onto the sidewalk, where Boucher spat on a man, 30, and woman, 34, police said.

Boucher also punched a 59-year-old man unprovoked, authorities said.

The older man was taken to a hospital with an eye injury, CNN affiliate WLS-TV reported.

Boucher has been charged with three counts of misdemeanor battery. He is scheduled to appear in court July 5.

Unsurprisingly, the nattily-dressed Southerner was disgusted with his treatment by the police.

Just what sort of nigger-loving city was this?

Outside the store, Boucher walked up to an unidentified black man who, in addition to the WLS photographer, was videotaping the incident. Two bystanders stepped in between the men, according to video.

“Your children are disposable vermin,” Boucher said to the unidentified black man before walking away.

“Shut up, slave. Do not talk to me,” Boucher said to a second unidentified black man who approached him, the video shows.

“Get on all fours right now. … Do not walk off on two legs,” Boucher said to the unidentified black man.

According to a Daily Stormer inside source, Boucher is in contact with a powerful, well-connected White Supremacist who owns a thriving neo-Nazi compound in the heart of the Northwest Front. This enigmatic man, who is simply known by the initials “BG,” has promised Boucher “the finest legal representation that goy shekels can buy.”

“BG” is also believed to have ordered the swift lynching of all the “race-traitors” that sided with the “untapped farm equipment,” which has triggered a police lockdown in the Chicago Loop.

The National Museum of African American History and Culture.

Imagine being a Black schoolboy visiting the National Museum of African American History and Culture in Washington DC for the first time. Imagine your excitement over the chance to finally celebrate your ancestors’ rich cultural achievements!

What will you see first? The George Washington Carver workshop, in which you can make your own peanut butter? The Egyptian Experience, where you can find out what it was like to be a Black Pharaoh ruling over White and Arab slaves?

How about the exhibition dedicated to Amelia Bassano, the Black author who published her works under the pseudonym “William Shakespeare”?

The choice is limitless!

As you excitedly wander around the museum, however, you notice something hanging in the distance that looks out of place. You move closer, discerning its outline against the bright white walls.

Suddenly, you freeze in shock.

It’s a noose.

And it’s not part of the exhibition.

Washington Post:

On Wednesday, as yellow buses disgorged flocks of school groups and multigenerational visitors pushed wheelchairs and strollers into the Smithsonian’s compelling National Museum of African American History and Culture, something entered the building with them:

Hatred.

Sometime in the afternoon, in the gallery on segregation, someone placed the vile instrument of our country’s history of lynching — a noose — inside the museum. It was the second time this week one was found on Smithsonian grounds. A noose was found hanging from a tree near the Hirshhorn Museum four days earlier.

But a noose inside the African American Museum was a disturbing reminder that our history of racial oppression and violence is far from over.

A photo of the noose found in the museum. Note that the vandal made it heart-shaped, presumably to make it look “cute” and “appealing.”

This story doesn’t surprise me, to be honest. When I first read about the plans for an African American Museum in DC, I knew that White people would abuse it for their own warped amusement.

In fact, I wouldn’t be surprised if most White people – from street sweepers to Presidents – walked around the museum with a noose in their pockets just for the racial thrill.

Shortly after their visit to the African American Museum, Trump told Carson what had been inside his coat the whole time.

“The noose has long represented a deplorable act of cowardice and depravity — a symbol of extreme violence for African Americans,” Lonnie Bunch, the founding director of the museum, said in a statement. “Today’s incident is a painful reminder of the challenges that African Americans continue to face.

“This was a horrible act,” he said, “but a stark reminder of why our work is so important.”

The noose is indeed a symbol of cowardice.

Here’s the problem: a lot of White Americans assume that their ancestors lynched Blacks because the Blacks committed serious crimes that merited the death penalty.

What if I told you, though, that most of these “crimes” were often anything but?

Take a look at the photos below.

A murderer and a rapist? Not quite. The Black to the left was lynched because his nose was half an inch wider than social norms allowed, while the Black to the right was lynched because a White child dreamed that he stole her teddy bear.

These Black slaves met their fate when the brutal plantation owner accidentally broke his favorite wind chime. Rather than purchase a new one, which would have cost him two dollars, the plantation owner used his slaves as wind chimes instead.

This photo shows the final resting place of a Black cotton picker who decided to take up weightlifting in his spare time. When his muscles became bigger than those of his slave master, however, the slave master became furious, and, in a final act of domination, forced the Black to flex while being hung.

Clearly, the history of lynching in America is far different from what the pro-White, Jewish-authored textbooks have told us.

Still think that noose pranks are funny, White people?

You’ve heard of the magical monkey who wrote, directed and starred in the latest anti-White hate film which no one is going to watch but which is being celebrated by critics as the next big thing?

Yeah, well, he got charged with gang-rape in college.

Deadline:

Since it swept the Audience Award and Grand Jury Prizes and sold in a stunning $17.5 million worldwide rights deal to Fox Searchlight at January’s Sundance Film Festival, Nate Parker’s The Birth of a Nation has been considered a front-runner film in the Oscar race. The wrenching, brutal depiction of the Nat Turner-led slave uprising in 1831 Virginia was a welcome respite from the outcry over a lack of diversity in Oscar nominees the past two years that haunted the Academy and led to sweeping overhauls. Who better to root for than Parker, an actor who, not satisfied to be considered a name on a casting director’s list, wrote his own second act and scripted, directed, produced and starred in a film considered every bit as powerful as 12 Years A Slave?

A brewing controversy threatens to challenge the trajectory of that inspiring narrative. Memories of 17-year-old rape charges waged against both Parker and Jean McGianni Celestin (who shares co-story credit with Parker) while they were roommates at Penn State in 1999 left Fox Searchlight in full crisis mode these past weeks, scrambling to figure out how best to protect its sizable investment and Oscar chances by getting in front of a disclosure that is bubbling up in the mainstream press. The transcripts of the trial are public record and readily available, as Deadline discovered — the clerk there offered that numerous inquiries have been made recently — and the play-by-play is a sordid he-said-she-said affair that pitted a female student against Parker and Celestin. She claimed both men had sex with her after she had passed out in their room following a night of drinking. They claimed the encounter was consensual. Traumatized, she subsequently dropped out of college, and attempted suicide, per court documents. Parker, who had an earlier mutually willing sexual encounter with the student, was acquitted of the charges. Celestin initially was convicted, but that was overturned on appeal and his case was not retried.

The funniest part is that in the film, the emotional scene that drives Natt Turner off the edge is his wife getting raped – by a White man. This is, of course, not part of the historical tale itself. Parker added it, for dramatic effect.

Ironically, the girl he gang-raped was presumably White. Mind you, I’ve got less than zero pity for a girl who passes out in the room of two Blacks. But still ironic, that this guy is inventing White-on-Black rapes (something which statistically does not happen) while engaging in Black-on-White rape.

Nat Turner was in fact a mass murderer, and killed children, including infants. And his “rebellion” wasn’t some ideological/political thing against slavery – it was just a Ferguson-style chimp-out like, “muffugguh u wite muffugguh we be botta burn dis muffugguh wity u beitch.” All they did was go door to door killing entire families of White people because they were White.

Turner had previously ran away from his master and came back willingly, without having been caught. I’ll bet that part is removed from the story, just as the rape of his wife is added to the story.

There is no magic Black man.

Except Don Lemon and that guy from the Matrix.

The rest of them are all murdering rapists or murdering rapists in waiting.

No one is going to watch this “celebrated” anti-White hate film, just as no one watched 12 Years a Slave or Selma. They are bringing one of these out every year now, but the people have stopped buying it.

We look around, and see Black-on-White violence everywhere, with the media telling us not to believe our lying eyes, but instead believe some Hollywood gibberish about “muh oppression.” The violence is getting closer to us, however, and the narrative is becoming ever more fragile.

For the real story of slavery from the mouths of the Blacks who lived it, check out my article “Blacks Loved Slavery and Regretted Its End.”

Sometimes you don’t ever think of a thing, but when you hear it, it is obvious. This is the way it was for me, coming across the real narratives of slaves, which prove that black people in fact loved slavery, and regretted that it ever ended.

While never believing the idiotic Hollywood gibberish about how all the masters abused their black staff for no reason, I suppose I just took it for granted that blacks would have preferred freedom over slavery, and the whole thing was a bit unfair to them. Now that I have come across this information, it makes perfect sense that they would have felt comfortable and satisfied living as slaves.

Clearly, as slaves, they had things that they never would have had otherwise. For one, they had a stable family structure. They were treated like children – but children that were loved, a part of the family – and the masters made sure that they married and stayed together. They were also given order, and knowledge of the joys of a hard days work. The comfort that they had living in houses built by Whites was something they never would have had if they hadn’t been slaves.

During the depression, some folks got the idea to go down to the South and record the narrative of the last living slaves, and George P. Rawick compiled these narratives into a 19-volume collection called The American Slave: A Composite Autobiography.

These are excerpted from that work.

Patsy Mitchner, age 84 when interviewed on July 2, 1937:

Before two years had passed after the surrender, there was two out of every three slaves who wished they was back with their marsters. The marsters’ kindness to the nigger after the war is the cause of the nigger having things today. There was a lot of love between marster and slave, and there is few of us that don’t love the white folks today.

[…]

Slavery was better for us than things is now, in some cases. Niggers then didn’t have no responsibility; just work, obey, and eat.

LBetty Cofer, age 81:

The rest of the family was all fine folks and good to me, but I loved Miss Ella better ’n anyone or anything else in the world. She was the best friend I ever had. If I ever wanted for anything, I just asked her and she give it to me or got it for me somehow.

[…]

I done lived to see three generations of my white folks come and go and they’re the finest folks on earth.

Adeline Johnson, age 93:

That was a happy time, with happy days.

[…]

I’ll be satisfied to see my Savior that my old marster worshiped and my husband preach about. I wants to be in heaven with all my white folks, just to wait on them and love them, and serve them, sorta like I did in slavery time. That will be enough heaven for Adeline.

Mary Anderson, age 86:

I think slavery was a mighty good thing for Mother, Father, me and the other members of the family, and I cannot say anything but good for my old marster and missus, but I can only speak for those whose conditions I have known during slavery and since. For myself and them, I will say again, slavery was a mighty good thing.

Simuel Riddick, age 95:

My white folks were fine people.

[…]

I haven’t anything to say against slavery. My old folks put my clothes on me when I was a boy. They gave me shoes and stockings and put them on me when I was a little boy. I loved them, and I can’t go against them in anything. There were things I did not like about slavery on some plantations, whupping and selling parents and children from each other, but I haven’t much to say. I was treated good.

Sylvia Cannon, age 85:

Things sure better long time ago then they be now. I know it. Colored people never had no debt to pay in slavery time. Never hear tell about no colored people been put in jail before freedom. Had more to eat and more to wear then, and had good clothes all the time ’cause white folks furnish everything, everything. Had plenty peas, rice, hog meat, rabbit, fish, and such as that.

Note that the word “nigger” is used simply to denote the race of the blacks, they use it themselves – it was just what they were, as they are now “black.” It was never necessarily mean or disrespectful. It was social engineering that transformed it into a hate word.

Finally, here is the account of Tempe Herndon Durham, which I will post a bit more of it, as it is so touching (especially the wedding). It is from the book American Slave: North Carolina Narratives (p284-290):

I was thirty-one years ole when de surrender come. Dat makes me sho nuff ole. Near bout a hundred an’ three years done passed over dis here white head of mine. I’se been here, I mean I’se been here. ‘Spects I’se de oldest nigger in Durham. I’se been here so long dat I done forgot near ’bout as much as dese here new generation knows or ever gwine know.

My white fo’ks lived in Chatham County. Dey was Marse George an’ Mis’ Betsy Herndon. Mis Betsy was a Snipes befo’ she married Marse George. Dey had a big plantation an’ raised cawn, wheat, cotton an’ ‘bacca.

[…]

When I growed up I married Exter Durham. He belonged to Marse Snipes Durham who had de plantation ‘cross de county line in Orange County. We had a big weddin’. We was married on de front po’ch of de big house. Marse George killed a shoat an’ Mis’ Betsy had Georgianna, de cook, to bake a big weddin’ cake all iced up white as snow wid a bride an’ groom standin’ in de middle holdin’ han’s. De table was set out in de yard under de trees, an’ you ain’t never seed de like of eats. All de niggers come to de feas’ an’ Marse George had a for everybody. Dat was some weddin’. I had on a white dress, white shoes an’ long while gloves dat come to my elbow, an’ Mis’ Betsy done made me a weddin’ veil out of a white net window curtain. When she played de weddin’ ma’ch on de piano, me an’ Exter ma’ched down de walk an’ up on de po’ch to de altar Mis’ Betsy done fixed. Dat de pretties’ altar I ever seed. Back ‘gainst de rose vine dat was full or red roses, Mis’ Betsy done put tables filled wid flowers an’ white candles. She spread down a bed sheet, a sho nuff linen sheet, for us to stan’ on, an’ dey was a white pillow to kneel down on. Exter done made me a weddin’ ring. He made it out of a big red button wid his pocket knife. He done cut it so roun’ an’ polished it so smooth dat it looked like a red satin ribbon tide ‘roun’ my finger. Dat sho was a pretty ring. I wore it ’bout fifty years, den it got so thin dat I lost it one day in de wash tub when I was washin’ clothes.

Uncle Edmond Kirby married us. He was de nigger preacher dat preached at de plantation church. After Uncle Edmond said de las’ words over me an’ Exter, Marse George got to have his little fun: He say, ‘Come on, Exter, you an’ Tempie got to jump over de broom stick backwards; you got to do dat to see which one gwine be boss of your househol’.’ Everybody come stan’ ‘roun to watch. Marse George hold de broom ’bout a foot high off de floor. De one dat jump over it backwards an’ never touch de handle, gwine boss de house, an’ if bof of dem jump over widout touchin’ it, dey won’t gwine be no bossin’, dey jus’ gwine be ‘genial. I jumped fus’, an’ you ought to seed me. I sailed right over dat broom stick same as a cricket, but when Exter jump he done had a big dram an’ his feets was so big an’ clumsy dat dey got all tangled up in dat broom an’ he fell head long. Marse George he laugh an’ laugh, an’ tole Exter he gwine be bossed ‘twell he skeered to speak less’n I tole him to speak. After de weddin’ we went down to de cabin Mis’ Betsy done all dressed up, but Exter couldn’ stay no longer den dat night kaze he belonged to Marse Snipes Durham an’ he had to go back home. He lef’ de nex day for his plantation, but he come back every Saturday night an’ stay ‘twell Sunday night. We had eleven chillun. Nine was bawn befo’ surrender an’ two after we was set free.

[…]

Freedom is all right, but de niggers was better off befo’ surrender, kaze den dey was looked after an’ dey didn’ get in no trouble fightin’ an’ killin’ like dey do dese days. If a nigger cut up an’ got sassy in slavery times, his Ole Marse give him a good whippin’ an’ he went way back an’ set down an’ ‘haved hese’f. If he was sick, Marse an’ Mistis looked after him, an’ if he needed store medicine, it was bought an’ give to him; he didn’ have to pay nothin’. Dey didn’ even have to think ’bout clothes nor nothin’ like dat, dey was wove an’ made an’ give to dem. Maybe everybody’s Marse and Mistis wuzn’ good as Marse George and Mis’ Betsy, but dey was de same as a mammy an’ pappy to us niggers.

So to sum up…

This is what Hollywood says slavery was like:

This is what Slavery was actually like:

The whole thing is something of a revelation for me personally. I have never hated black people, and I don’t now. When I meet them in public, if there are not a whole bunch of them, I get along with them well. My problem with blacks is that I have come to understand that their biological nature is incompatible with White society, and that we will never have peace as long as they are among us, given that irrational outbursts of brutal violence are a part of their nature.

These accounts of happy slaves, who loved and were loved by their masters, really touched me. I don’t think there is any way we could ever bring back this healthy, symbiotic relationship between our two races, as that is an age dead and gone, but I feel for the blacks and the loss of this position in which they felt appreciated and content. It is much more their loss than it is ours.

Though I won’t go so far as to make this statement definitively, I must say that in many ways, it seems that black slavery was a form of Christian charity, giving meaning and peace to a people who would otherwise find none, coming from that dark and barbaric continent.

Perhaps what we need is a domineering black woman to be on TV as the Anti-Oprah, presenting the solution to the problems of the black community as a return to slavery.

The respectable southern gentleman with a balding head, straggling white beard and a well-filled but slightly shabby suit hardly looks like the whip-wielding monster of plantation legend. Yet this is William Prince Ford, the Louisiana slave master at the heart of 12 Years A Slave, the blockbuster movie currently packing cinemas in Britain and America.

The film, based on the remarkable autobiography of free black American Solomon Northup, who was kidnapped in 1841 and sold into slavery in the Deep South, has been acclaimed as one of the most compelling accounts of the brutal slave era ever made.

The issue remains so politically toxic in the US that it took a British director, Steve McQueen, and a British star,  Chiwetel Ejiofor, to bring the project to the screen. In the wake of great critical acclaim, both have been nominated for Oscars as part of an extraordinary total of nine nominations.

However, the film also has its critics, who say it ignores the kindness that Ford is known to have displayed towards his slaves and claim that the film-makers are promoting a distorted and simplified version of the truth.

Ford is played in the film by a frock-coated Benedict Cumberbatch. The Baptist minister and cotton-grower is portrayed as a pompous hypocrite; a weak-willed man unable to protect Northup and his fellow slaves from sadistic overseers in the cotton fields.

In the movie, Ford’s Christian  sermonising is overlaid with the  agonising screams of a female slave grieving for her stolen children, an effect aimed at underlining the  minister’s double standards.

But Northup had little but praise for the clergyman who bought him for $1,000 at a New Orleans slave market and put him on a horrific path of servitude in which terrible injury and death were never far away.

In his memoir, published in 1853, Northup, who had been a prosperous married farmer and talented violinist in upstate New York before his kidnap, insisted: ‘There never was a more kind, noble, candid Christian man than  William Ford.’

The faded photograph, the only  known picture of Ford, shows him on  his estate in Cheneyville, a village in dusty central Louisiana, and has been kept by members of his family.

They venerate him as one of the most generous and principled of slave  owners in a terrible period in American history when a series of bloody slave rebellions had thrown the pre-Civil War South into turmoil.

The most serious of these was Nat Turner’s rebellion of 1831, when an armed band of slaves went on the rampage in Virginia, killing 65 people.

In the brutal reprisals that followed, 56 slaves were executed by the State of Virginia for taking part in the rebellion and an estimated 200 black slaves who had nothing to do with the conflict were killed by armed militias.

Across the South, laws were passed prohibiting the education of slaves and free blacks, and restricting their rights of assembly and other civil rights.

McQueen’s film spares little in its unflinching account of the events that cast such a long shadow over American society.

But critics of the film believe that his portrayal of Ford is little more than a cartoon characterisation, simplifying the realities of life in the slave-era Deep South.

Many of Ford’s descendants still live in the Cheneyville area and some were tracked down by The Mail on Sunday.

One was his great-great-grandson, 77-year-old William Marcus Ford,  who described the film as ‘too dark  and exaggerated’.

He added: ‘By all accounts, my great-great-grandfather treated his slaves well and did his best for them.

‘He was born at a particular time in history when slavery was accepted throughout the South.

‘It wasn’t illegal. That doesn’t make it right or moral by today’s standards but back then it wasn’t an ethical issue. Northup saw him as a kindly person. He was a highly moral man.’

The film, says Mr Ford, ignores the fact that ‘slaves were regarded as  valuable pieces of property and that it wouldn’t be in an owner’s interest to treat his slaves badly’.

He said: ‘Good field-hands had worth. They were valued. A skilled craftsman like Northup would have been valued. There might have been a few bad apples, but I don’t think there was widespread brutality.’

While it is true that the white Establishment of the Deep South has a long history of attempting to minimise the region’s brutal history, independent experts concur that William Prince Ford treated his slaves with at least a modicum of respect and kindness.

Charles Neal, an assistant director of the Louisiana History Museum, said he was ‘horrified’ by the unremitting scenes of brutality in the film.

‘It was evil white folks beating on poor black folks and it’s not what  Solomon Northup intended when he wrote his book,’ he said.

‘He thought Ford was a really good master. He was treated right and he was treated like family.’

Indeed, Northup recalls in his book that the minister rescued him from a lynching and instructed him on how, if he led an ‘upright and prayerful life’, he would be rewarded in the next life in heaven. Ford even gave him as a gift a fiddle, which he played at neighbouring plantations, as seen depicted in the film.

But this was a time when the southern states were gripped by mounting fear of their own slave populations, and Louisiana historian Frank Eakin pointed out that Ford may have had other motives for trying to treat his slaves well. ‘Violence had worked in the past as a means of control but now the worry for slave-owners like Ford was that if you were violent to a slave, he might kill you,’ he said.

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According to a report in the Jewish Telegraphic Agency (JTA) and the Jewish Journal, the book will “remind[ing] Dutch Jews of their ancestors’ deep involvement in the slave trade.”

Written by Rabbi Lody van de Kamp, the book was sparked off by the ongoing controversy over an old Dutch Christmas tradition known as “Zwarte Piet” (Black Pete)—a mischievous character who accompanies the Dutch version of Father Christmas around Holland as his assistant.

Even though Zwarte Piet is actually supposed to be an elfish character whose black face is the result of his working in a coal mine, black activists in the Netherlands have claimed that it is in reality a racial parody of black people (which it is not).

Nonetheless, Rabbi Van de Kamp has joined the chorus calling for the abolition of Zwarte Piet, and at the same time, revealed that the Dutch Jewish community also has a Zwarte Piet tradition of its own, called “Hanukklaas.”

The article in the Jewish Journal is titled “How culpable were Dutch Jews in the slave trade?” and says that Rabbi Van de Kamp criticized the Zwarte Piet tradition on Republiek Allochtonie, a black news-and-opinion website based in the Netherlands.

On that site, Rabbi Van der Kamp wrote that the “portrayal of ‘Peter the slave’ dates back to a period when we as citizens did not meet the social criteria that bind us today.

“Speaking out against Black Pete is part of my social mission, an effort that extends to reminding Dutch Jews of their ancestors’ deep involvement in the slave trade,” the article continued.

Referring to his new book on the Jewish role in the African slave trade, Rabbi van der Kamp said that “Money was earned by Jewish communities in South America, partly through slavery, and went to Holland, where Jewish bankers handled it.”

In researching the book, Rabbi Van de Kamp said he discovered data that shocked him.

“In one area of what used to be Dutch Guyana, 40 Jewish-owned plantations were home to a total population of at least 5,000 slaves,” he says.

“Known as the Jodensavanne, or Jewish Savannah, the area had a Jewish community of several hundred before its destruction in a slave uprising in 1832. Nearly all of them immigrated to Holland, bringing their accumulated wealth with them.

“Some of that wealth was on display last year in the cellar of Amsterdam’s Portuguese Synagogue, part of an exhibition celebrating the riches of the synagogue’s immigrant founders.”

Rabbi Van de Kamp says the exhibition sparked his interest in the Dutch Jewish role in slavery, which, he says, was “robust.”

According to research, on the Caribbean island of Curacao, Dutch Jews may have accounted for the resale of at least 15,000 slaves landed by Dutch transatlantic traders, according to Seymour Drescher, a historian at the University of Pittsburgh.

Jews were so influential in those colonies that slave auctions scheduled to take place on Jewish holidays often were postponed, according to Marc Lee Raphael, a professor of Judaic studies at the College of William & Mary.

Dr David Duke has dealt with the issue of Jewish involvement in the Trans-Atlantic slave trade in two remarkable videos, which are “must-see” material and can be viewed below: