If you let daughter go see The Little Wenchmaid don’t be crying when she bring home a CAC in 8 years.

ThrobbingHood

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@Dre God don’t worry. Real “woke” ones know what you’re saying are facts. Just remember, the ones who are averse to what you’re saying, more than likely grew up in a house worshiping a white European Jesus and saw nothing wrong with it.

Like Tubman said, she could’ve freed more slaves if they realized they were enslaved.
 

Eternally Jaded

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What an interesting thread.
It's crazy to see the denial pushed back against the message.

Yeah I get it, OP is caustic and hella abrasive in his manner but something all the pushback posters seem to dance around is, IS HE WRONG in this case?

Cause I've read every single page and have seen a bunch of deflections and strawman arguments but nothing that refutes his message.

I just look at the history of a something.

The history of Hollywood/America tells me that the media is not our friend. Never has been.
 

Eternally Jaded

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voltronblack

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Question though...

Do you honestly think OP is wrong about messaging in the media? Y/N?
He honestly not wrong what @Dre God is talking about is in a around about way is how the mainstream media has made a political correct version of the Jezebel Stereotype
he portrayal of black women as lascivious by nature is an enduring stereotype. The descriptive words associated with this stereotype are singular in their focus: seductive, alluring, worldly, beguiling, tempting, and lewd. Historically, white women, as a category, were portrayed as models of self-respect, self-control, and modesty - even sexual purity, but black women were often portrayed as innately promiscuous, even predatory. This depiction of black women is signified by the name Jezebel.1


K. Sue Jewell (1993), a contemporary sociologist, conceptualized the Jezebel as a tragic mulatto - "thin lips, long straight hair, slender nose, thin figure and fair complexion"(p. 46). This conceptualization is too narrow. It is true that the "tragic mulatto" and "Jezebel" share the reputation of being sexually seductive, and both are antithetical to the desexualized Mammy caricature; nevertheless, it is a mistake to assume that only, or even mainly, fair-complexioned black women were sexually objectified by the larger American society. From the early 1630s to the present, black American women of all shades have been portrayed as hypersexual "bad-black-girls."2

Jewell's conceptualization is based on a kernel of historical truth. Many of the slavery-era blacks sold into prostitution were mulattoes. Also, freeborn light-skinned black women sometimes became the willing concubines of wealthy white southerners. This system, called placage, involved a formal arrangement for the white suitor/customer to financially support the black woman and her children in exchange for her long-term sexual services. The white men often met the black women at "Quadroon Balls," a genteel sex market.
The belief that blacks are sexually lewd predates the institution of slavery in America. European travelers to Africa found scantily clad natives. This semi nudity was misinterpreted as lewdness. White Europeans, locked into the racial ethnocentrism of the 17th century, saw African polygamy and tribal dances as proof of the African's uncontrolled sexual lust. Europeans were fascinated by African sexuality. William Bosman described the black women on the coast of Guinea as "fiery" and "warm" and "so much hotter than the men."3William Smith described African women as "hot constitution'd Ladies" who "are continually contriving stratagems how to gain a lover"(White, 1999, p. 29). The genesis of anti-black sexual archetypes emerged from the writings of these and other Europeans: the black male as brute and potential rapist; the black woman, as Jezebel whore.


The English colonists accepted the Elizabethan image of "the lusty Moor," and used this and similar stereotypes to justify enslaving blacks. In part, this was accomplished by arguing that blacks were subhumans: intellectually inferior, culturally stunted, morally underdeveloped, and animal-like sexually. Whites used racist and sexist ideologies to argue that they alone were civilized and rational, whereas blacks, and other people of color, were barbaric and deserved to be subjugated.4


The Jezebel stereotype was used during slavery as a rationalization for sexual relations between white men and black women, especially sexual unions involving slavers and slaves. The Jezebel was depicted as a black woman with an insatiable appetite for sex. She was not satisfied with black men. The slavery-era Jezebel, it was claimed, desired sexual relations with white men; therefore, white men did not have to rape black women. James Redpath (1859), an abolitionist no less, wrote that slave women were "gratified by the criminal advances of Saxons"(p. 141). This view is contradicted by Frederick Douglass (1968), the abolitionist and former slave, who claimed that the "slave woman is at the mercy of the fathers, sons or brothers of her master"(p. 60). Douglass's account is consistent with the accounts of other former slaves. Henry Bibb's (1849) master forced a young slave to be his son's concubine (pp. 98-99); later, Bibb and his wife were sold to a Kentucky trader who forced Bibb's wife into prostitution(pp . 112-116).
 
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