Lies Don't Have Details

Baby steps

As soon as the colonies were established, through the use of war, genocide, racial re-designation, deracination, disease, slavery, deportation and exile, the American Negro Indian population was reduced, over an extended inter-generational time period, to the present 19^th/20^th century designation of Colored, Mulatto, Octroon, Negro, Creole, Nigger, Black and now “African-American.”

With the help of Hollywood, the plains tribes of the First Nations, the Mongol/Spanish tribes, a false impostor became the “picture” of an “Indian” in the minds of men. Most tribes never lived in tepees, except when away from home hunting or other ceremonial activities, and never wore feathers, except during ceremonies or special occasions. How did the “Indians” in 1815 raise “300 rifles” (Choctaw in Battle of New Orleans) when Hollywood has Custer fighting “Bows and Arrows” in 1876? No one questions the timeline or cultures being presented. How was this accomplished? How did the diverse look, diverse cultures of Copper Colored North American Indians morph into one singular look, or one single lifestyle? Print media, legislation, discrimination, public school, academia, television, social media, all and sundry controlled by doers of evil, including, but not limited to, “census records.”

Walter Plecker knew the truth, and in collusion with other agencies spent his entire life career stealing names, switching the races of American Negro Indians and trying to officially cover it up with the help of legislators.

According to the Encyclopedia of Virginia, “Employing Virginia’s Act to Preserve Racial Integrity (1924), Plecker effectively separated Virginia citizens into two simplified racial categories: white and colored. The law, which remained in effect until 1967, when it was overturned by the United States Supreme Court in the case of Loving v. Virginia, required that a racial description of every person be recorded at birth, while criminalizing marriages between whites and non-whites. Plecker’s policies used deceptive scientific evidence to deem blacks a lesser class of human beings, but they also targeted poor whites and anyone he or other eugenicists considered “feebleminded.”

“Asserting that Virginia Indians were, in fact, “MIXED BLOODED NEGROS,” Plecker also pressured state agencies into reclassifying Indians as “colored.” The policy’s legacy was effectively to erase “Indian” as an identity and has made it difficult for Virginia Indians to gain state and federal recognition.”

The first step was to create the lie that “all Copper-Colored people in the states united are from Africa.” Who started this lie? Charles Darwin, Frank Boaz, Francis Galton, and most notoriously, most importantly, “MELVILLE HERSKOVITZ,” the EASTERN EUROPEAN man who transported, in the minds of the people via academia, every American Negro Indian in the states united to Africa in chains, a savage, a slave. This man created the MYTH OF “AFRICAN-AMERICAN,” and the coldest part of it all is the “ACADEMICS” Just lap the B.S. up. All lies go back to the same Messianic spell casters.

"Melville Jean Herskovitz [Eastern European, not African or from the Americas] (September 10, 1895 – February 25, 1963) was an American anthropologist and pioneer of African-American studies. He believed that African culture was influential in America, both through those who had been brought from Africa and their descendants whose culture was not entirely assimilated into the ruling white culture as his contemporaries believed. He even claimed that American culture as a whole had been influenced by African culture, regarding African culture as making important contributions to world history, also unlike his contemporaries. In this way, Herskovitz was quite ahead of his time, recognizing the significance of Africa to the world. Melville Jean Herskovitz was born on September 10, 1895, in Bellefontaine, Ohio, into the family of Herman Herskovitz and Henrietta Hart, immigrants from Europe. Due to Mrs. Herskovitz’ poor health the family moved first to Texas, and then to Pennsylvania. Melville finished high school in Erie, Pennsylvania, in 1912.

In 1915, Herskovitz entered the University of Cincinnati and Hebrew Union College, but the World War I interrupted his studies. He joined the Army Medical Corps and was stationed in France. Following the war he completed his undergraduate degree in history at the University of Chicago in 1920. Herskovitz went on to study anthropology at Columbia University, under the great German-American anthropologist Franz Boas. He also did some graduate work at the New School for Social Research under Thorstein Veblen. His fellow colleagues were Ruth Benedict, Margaret Mead, and Elsie Clews Parsons. He received his Ph.D. in 1923 with a dissertation entitled The Cattle Complex in East Africa. At the same time he started teaching at Columbia. In 1925 he married Frances Shapiro. From 1924 to 1927 Herskovitz thought at Columbia University, and in 1925 received the position of assistant professor of anthropology at Howard University. He stayed there for only few years, in 1927 accepting the position of assistant professor of sociology at Northwestern University. At the time he was the only anthropologist in the department. In 1931 he became an associate professor, and in 1935 a full professor of anthropology. In 1938, he was elected as the first chairman of the newly founded department of anthropology. During his time at Northwestern, Herskovitz conducted numerous field studies.

In 1928 he traveled to Suriname, work which resulted in two books, jointly authored with his wife Frances Herskovitz, Rebel Destiny (1934) and Suriname Folk Lore (1936). In the late 1930s he did field work in Benin, Brazil, Haiti, Ghana, Nigeria, and Trinidad. In 1941, Herskovitz published his classic The Myth of the Negro Past, about the African cultural influences on American blacks. He also helped forge the concept of "cultural relativism," particularly in his book Man and His Works (1948). After World War II, Herskovitz publicly advocated African independence and also attacked American politicians for viewing Africa as an object of Cold War strategy. In 1948, he established and became the director of the Program of African Studies at the Northwestern University, the first African-studies program at a U.S. university. Northwestern appointed Herskovitz the Chair of African Studies in 1961, the first such position in the United States.

Among his numerous achievements were the first presidency of the African Studies Association in 1957-58, and the organization of the First International Congress of Africanists held in Ghana in 1962. He held offices in the American Anthropological Association, the American Folklore Society, and the International Anthropology Congress. He also served in the U.S. Senate Foreign Relations Committee (1959-60).

Herskovitz died in Evanston, Illinois, on February 25, 1963.

Herskovitz remains famous chiefly for his study of African cultures and their influence on the African-American community in the United States. In his famous The Myth of the Negro Past (1941) Herskovitz fought the “myth” about black Americans, according to which all cultural ties between Africans in Africa and those in America were severed, African-Americans being totally assimilated to American culture. In Herskovitz’ time it was believed that African culture was "primitive," with limited or no contribution to the history of the world. Herskovitz on the contrary, believed that African roots are still alive in the African-American subculture. Moreover, he claimed, white culture is influenced by those traits.

Herskovitz claimed that African cultural influences on blacks were not so strong in United States as they were in Brazil or the Caribbean, mostly due to the predominant white culture. However, African survivals can be seen in music, dance, speech, worship, funeral practices, and many other aspects of life. The strongest influence of black on white culture can be seen in music and dance.

In his work Herskovitz was strongly influenced by the Boasian approach to cultural anthropology. He studied cultures in their historical context, and regarded human behavior as absolutely learned. Any culture thus is the result of learned tendencies, and all standards of judgment are culture-bound. Herskovitz was known as one of the strong proponents of ethical relativism. According to this, there is no absolute standard of justice—what is just in one culture might be unjust in another. In his book Cultural Relativism (1972) he wrote:

Cultural relativism is in essence an approach to the question of the nature and role of values in culture. It represents a scientific, inductive attack on an age-old philosophical problem, using fresh, cross-cultural data, hitherto not available to scholars, gained from the study of the underlying value-systems of societies having the most diverse customs. The principle of cultural relativism, briefly stated, is as follows: Judgments are based on experience, and experience is interpreted by each individual in terms of his own enculturation. Those who hold for the existence of fixed values will find materials in other societies that necessitate a re-investigation of their assumptions. (Cultural Relativism, 1972)

Herskovitz was criticized for his views on both the formation of African-American subculture and cultural relativism. In Herskovitz’ time, when the “melting-pot theory” was still regarded as valid and a highly desirable outcome, one could interpret Herskovitz’ theories as saying that African-Americans were resistant to assimilation, and that black culture cannot adjust to white society. Herskovitz’ opponents offered an alternative view, which suggested that due to oppression by the white culture, African Americans deliberately returned to their roots in African culture, as the way of resistance toward whites.[Quite delusional he was.]

On the other hand, Herskovitz was criticized for his extreme ethical relativism. If one applies Herskovitz’ view that there are no absolute norms—all norms are culture-dependent, and can be judged only from inside the specific culture—then one could justify tyranny of one culture over other, or one regime over the other. Slavery or holocaust would then be perfectly justifiable.

Herskovitz was a pioneer in African studies. He founded the first U.S. University Program in African Studies in 1948, and established in 1954 the Library of African Studies at Northwestern University. The library, which carries his name, is the largest separate collection of Africana in the world. Under his guidance numerous students graduated to became the new generation of American Africanists. [What else needs to be said?]

http://www.newworldencyclopedia.org/entry/Melville_J._Herskovitz

"It was true that blacks, in contrast to European and Asian immigrants, had no serious connection with Africa, their continent of origin; but in the harsh circumstances of American slavery, the anti-assimilationists believed, something new and different and valuable had been created. There is a subtle and complex interplay between these concepts of assimilation and particularism. They come in both crude and sophisticated forms. There was Marcus Garvey's "back to Africa" movement; but there were also the sentiments of identity of the Harlem Renaissance. Gershenhorn writes that "Herskovitz began to feel a dissonance between his assimilationism and the embrace of cultural pluralism by many of his intellectual friends, including the Harlem Renaissance writers." Alain Locke, the philosopher from Howard, was particularly influential here. James Weldon Johnson directed Herskovits's attention to a possible African influence on the songs of black Americans. A German musicologist named Erich von Hornbostel entered into a long correspondence with Herskovitz on a connection between African and African American "motor behavior." Herskovitz told Hornbostel about his assistant Zora Neale Hurston and her "distinctive speech, singing, and motor behavior."

Herskovits became America's leading white authority on Africa and on black diaspora communities. In the 1930s the Carnegie Corporation began to consider a major research study on American Negroes. Herskovitz was approached about conducting it, but he had a reputation for difficulty, and in the end the corporation chose the Swedish economist Gunnar Myrdal, who eventually produced the monumental,”An American Dilemma.”

Herskovitz may have played a role in the decision to select Myrdal when he insisted to the Carnegie Corporation that the director of the study, if he was not to be an American, should come from a country without colonies. One aspect of this large study was to commission a number of initial monographs to guide Myrdal. Herskovitz was commissioned to write one of these (and so was Ralph Bunche, a student of Herskovitz). This provided the occasion for Herskovitz to pull together his years of study of African diasporas in the New World and their presumed African homelands, and with great alacrity he wrote the book with which he would be most closely identified, The Myth of the Negro Past. Different as it was from his anthropometry-based The American Negro, it nonetheless leaves us with the same ambiguity about its possible impact on racism and racist thinking, and its value in improving the position of the American Negro in American thought and consciousness, which was one of Herskovits's principal objectives. Herskovitz thought it helped. Others, including leading black intellectuals, were not so sure. What did it profit the American Negro to be more closely identified with Africa? And what was Africa in the American mind? Herskovitz knew that there had been large organized black states in Africa; that there were complex cultures there, and magnificent art, and fully developed religious orientations--but Americans in general did not know this, nor could they see the complexity and the richness of preliterate cultures in the manner of an anthropologist. Myrdal certainly was unconvinced.(He was quoted by Ralph Bunche as saying that "Mel Herskovitz is rather crazy at present. He sees everything in the light of African inheritance.") Black scholars were divided. DuBois and Woodson praised Herskovits's effort. E. Franklin Frazier attacked it. Having recently published his magnum opus, The Negro Family in the United States, Frazier saw nothing of African survival or retention in the black American family. He also feared that the Africanist thesis would give support to black nationalists and white racists. For Frazier, as for many black scholars and intellectuals, Negroes wanted to be Americans, fully accepted as such, and nothing more.

And yet Herskovits's book remains in print more than sixty years after its publication. It presents an approach to black difference that Afrocentrists can seize upon, though the major thrust of multiculturalism is quite different. For multiculturalism generally, the black difference has been made in America, and it owes little to presumed African origins. In any event, Herskovitz had been established as America's leading authority on black diasporas and on Africa. He was also, with less justification, considered a leading authority on American blacks, and involved in all the major projects to study American blacks. In one such project, to create an "Encyclopedia of the Negro," an enterprise close to DuBois's heart, Herskovitz played a somewhat underhanded role in undermining it.

In the postwar world, with African colonies becoming independent, Herskovits's advice was regularly sought out by foundations, and he became something of a gatekeeper for research on Africa. Black scholars of today do not look kindly on a white man who was more influential with foundations and government than contemporary black scholars of equal or greater worth, and this part of Herskovits's story is fully laid out by Gershenhorn. Herskovitz was a critic of colonialism, one who supported self-determination for the African colonies and argued against viewing American interest in these new states only from the point of view of the American stake in the Cold War. He died shortly after the explosion of independence for African colonies, and long before anyone could judge what the effect of independence would be for them. Gershenhorn has produced a full account of his fascinating subject, based on rich archival material, but his book is pedestrian in writing and conception. Walter Jackson's briefer study, which appeared in 1986, is in many respects preferable, especially about the intellectual context of the times. There is much in Herskovits's career that remains of great interest when one considers African American culture today. His search for African survivals and retentions had to be in the nature of the case speculative rather than determinative, but it led him to record in great detail the actual surviving cultures of diaspora communities and the African areas from which they had come, at a time when these realities were changing rapidly. One wonders if he could have envisaged before his death what Africa became to African Americans: a matter for recovery rather than retention. If we see African clothing, African elements in popular and classical music, African art themes, and holidays with African names among African Americans today, this is not because of any direct memory of or continuity with Africa, but because African Americans are creating a culture, and they wish to include African elements within it. This is an affair of choice, not of authenticity. One is led to think again of the whole Boasian project and its fate. Having recorded Indian languages as spoken by their last native speakers, American anthropologists were astonished to discover in recent decades that their work had become the texts for American Indians who wanted to recover their lost languages and customs. The record preserved by anthropologists permitted them to recover, to some degree, custom and language. Cultures are not only inherited; they are also constructed. Even when we do not directly receive the beliefs and the practices of our ancestors, we may "elect" to recover them and even to practice them.”

"Out of Africa" By Nathan Glazer February 13, 2005 from the book, "Melville J. Herskovitz and the Racial Politics of Knowledge.” By Jerry Gershenhorn

Lets recap....History is a lie, agreed upon....

The racial designations, and names of peoples has been twisted, inter alia, altered, obscured, and falsified. Free Whites and American Negro Indians were the first slaves and the “Out of Africa,” i.e. Trans Atlantic slave trade to North America is dubious at best, when in reality from gate one, American Negro Indians were actually being SHIPPED OUT of the colonies, and the entire “theory” supporting the “African-American slave narrative” from academia is a recent creation, a psy-op, a construct, a conjecture, by a man who shall be unveiled as a fraud, amongst liars, I believe. Lies don't have details.

So called black people in America have been the biggest victims. They have been fed an entire fabricated history, supported by the church, and they just swallow it, hook line and sinker. Nobody in the average so called black family home is talking about their ancestors being from Africa. That story is being drilled into the children at school throughout their lives, meanwhile mostly every so called black family claims American Indian heritage, how is that?

Ever notice how people from “Africa” don't really associate with the so called, “African-Americans?” This is because “African” people know that the so called, “Blacks” are not from their country, nor have they ever been. People in Africa don't even know about the so called, “slave trade” and it is not taught in African schools, why? Because those slave books are fiction, the story is fiction, and the academics have been lying. Take “Alex Haley's, Roots” for example:

“In 1977, Roots did a rare double, winning a Pulitzer prize and a National book award, in both cases a “special citation”. But that was before Haley was forced to settle a plagiarism suit out of court – conceding the following year that parts of it were lifted from a 1967 novel, The African – and before significant elements of the book’s family history unraveled when investigated: no documentary evidence could be found for parts of the 19th-century story, and the griot who was his sole source in the Gambia may have just been amiably telling him what he wanted to hear (“most of us feel it’s highly unlikely that Alex actually found the village whence his ancestors sprang”, tutted his friend Henry Louis Gates Jr, the pope of African American studies, in 1998, calling Roots “a work of the imagination”). The Autobiography has also been criticized, for distorting the facts of Malcolm X’s life to give it narrative shape. Had Haley presented Roots from the outset as a novel (or overwhelmingly fictional), the doubts about its authenticity wouldn’t have mattered. But he didn’t.”

https://www.theguardian.com/books/booksblog/2017/feb/09/alex-haley-roots-reputation-authenticity

“As Philip Nobile writes, Haley was a “literary rogue,” an “impostor” whose “prose was so inept that he required ghosts [ghost writers] throughout his career.” Upon reading Haley’s posthumously released private papers and interviewing one of his original editors for Roots, Nobile was able to determine that the Roots' real author was Murray Fisher, Haley’s editor from his time at Playboy. Fisher was also, incidentally, white. This piece of deception, however, is part and parcel of a much larger web of the same. At least Fisher consented to write Roots. Harry Courlander did not. In the late 1960s, Harry Courlander — a white man — composed The African, a fictional work about a young African boy who is captured, made to endure the horrors of the mid-Atlantic passage, and eventually sold into slavery in America. In 1978 he sued Haley for plagiarism. Upon expressing regret that at least 81 passages were lifted virtually verbatim from Courlander’s novel and recast in Roots, and upon the Judge’s unambiguous finding that Haley was guilty of plagiarism, Haley agreed to an out of court settlement whereby he would pay Courlander $650,000 (roughly $2 million in today’s currency).”

Judge Robert J. Ward concluded: “Copying there was, period.” Years later, Ward came forth in an interview with the BBC and admitted that Haley “had perpetrated a hoax on the public.”

Jack Kerwick, PhD. The New American , March 11, 2002

https://www.thenewamerican.com/reviews/opinion/item/6335-alex-haleys-fraudulent-roots

Slavery happened, but not in the way or numbers that have been told. It has been a gravy train of revenue keeping so called Blacks thinking they are from Africa. Many academics have retired on this fairy tale. It is an industry of great revenue for the promoters of the Pan-African movements. It sells all kinds of foolish merchandise, and there is a niche group in academia that have built their entire careers traveling around, wearing dashiki's, lecturing about “African-American” topics and slavery. It is the constant bombardment with this myth that has resulted in the loss of ancestry. Its almost as if they are trying to convince themselves. Again, all would agree, some people did come here as slaves, but the numbers are minuscule compared to the number of aboriginal peoples kidnapped and enslaved right here.” It started in the colonies and went on overtly until the 1900s, after which, as in today, it is clandestine.

“Early in 1850 a regular slave trade in the mountains boarding the upper Sacramento Valley from Clear Lake to Strong Creek. Slave drivers dashed to camp and shot men and women. Caught all boys and girls from eight to fourteen years old. Sold all over Sacramento County. Some were taken as far as San Francisco. Quite active from 1854 to 1858, especially from 1855 to 1856. In 1857 anti-slave sentiment started against the trade. A general crusade was underway. Few arrests were made. Indians were given liberty and some were taken back to camps from which they had been stolen.”

Jean-Baptiste Guillory- Ancestry Lost