Via Longtime Reader Andrew T. comes this little bulletin. Here’s how it begins:
1. South Africa has collapsed. US embassy is now informing international travellers to stock up (prepper style) on food and water.
…and it gets worse from there.
As some guy once wrote: Let Africa Sink. Please feel free to take issue with any of my prognoses therein.
…and:
Victor Davis Hanson explains why. Must-watch TV.
A whole bunch of racist assholes (and disaffected Argies) have been rejoicing at the death of Queen Elizabeth II, as a “colonialist” and all that rubbish. Accusing Elizabeth of colonialism is the same as accusing (for example) Joe Biden of slavery — i.e. it happened a long time ago and in Elisabeth’s case, was an inherited legacy.
That nitwit in the first link says that “we should examine the role of Queen Elizabeth in colonialism.”
Okay, let’s.
Why don’t we see what happened to all those British colonies in Africa, for example, following Elizabeth’s coronation in 1953:
Sudan: 1956
Ghana: 1957
British Somaliland (Somalia): 1960
Nigeria: 1960
Sierra Leone: 1961
Tanganyika (Tanzania): 1961
South Africa: 1961
Uganda: 1962
Kenya: 1963
N. Rhodesia (Zambia): 1964
Nyasaland (Malawi): 1964
Gambia: 1965
Bechuanaland (Botswana): 1966
Basutoland (Lesotho): 1966
Swaziland: 1968
The dates following the countries’ names refer, of course, to their full independence from Britain and becoming thus fully-fledged nation-states.
And all happened during the reign of Queen Elizabeth II.
Some colonialist.
So while the world mourned the death of Queen Elizabeth II yesterday, we had this reaction from an academic person:
Carnegie Mellon University professor Uju Anya reacted to the news of Britain’s Queen Elizabeth II suffering from poor health shortly before her death on Thursday by calling her a “wretched woman” and a “genocidal colonizer” who is “the chief monarch of a thieving raping genocidal empire,” adding, “May her pain be excruciating.”
Could you imagine having to take one of her classes? Ugh.
Here’s something to watch: Seattle Is Dying
Yeah, it’s long — an hour or so — but it’s a classic case study in how misguided crime policies can corrupt a city, and cause it to fall. I knew things were bad out there, what with all the Antifa and BLM riots, and what have you. But this is everyday civic rot and degeneracy.
And of course, the answers are simple, and will work. Rhode Island, as you will see in the video, has come up with a workable solution.
But the elected politicians in Seattle refuse to change, and laugh when confronted by civic anger and resistance.
This is what the Soros prosecutors and Democrat politicians have in mind for every city and town in the United States.
I often use the “African-American” term to describe myself, almost always in fun, or else to poke holes in someone’s refusal to see my point. Never have I tried to use the “African-American” claim for any other purpose, as David Bernstein describes here.
However, even in jest, the supposition makes several (I think) good points.
Fact: the Du Toit family’s Huguenot forebears fled Catholic France’s oppression to settle in the Protestant Dutch Cape colony in about 1792, thus making their appearance in what is today South Africa earlier than many of the Bantu tribes migrating south from Central Africa. On my paternal grandmother’s side, the Dutch Van Wyks arrived in the Cape colony even earlier, around 1665, before even the Zulus crossed the Limpopo River in the north. So “longevity in the country” vis-a-vis Blacks vs. Whites is of dubious value, in my case. The only Black tribe which predates both Whites and Bantus would be the Bushmen (Nan) tribe, who were more or less exterminated, slaughtered by both Whites and Bantus.
Fact: a huge number of White South Africans speak at least one African language like Zulu, Ndebele or Sotho, depending on where they live or work. (My late stepfather was fluent in four African languages, for example, because he worked in the mines for decades, and my father was fluent in Zulu and Sotho — and German, incidentally.) Back when I lived there, I had at least a little familiarity with Sotho (thanks to my Black Mommy Mary, who raised me as a small child through my teens). I doubt whether too many Black African-Americans can claim the same about native African languages — hell, they can barely speak English, let alone, say, Masai or Ovambo. I can also relate many tribal tales and customs (alas, not as many as I used to) that are essentially African in nature. My African cultural heritage, therefore, is stronger than almost all African-Americans of color.
But when I use the above as justification for calling myself an African-American, I’m told that none of them matter, because I have a white skin.
Racism, anyone?