Pet Peeve-"Americans" To Africa

The Original "Settler" Plot. "Rinse and Repeat"

“They swear by All Mighty God that they are indeed of you; but they are not of you: yet they are afraid (to appear in their true colors).”

Holy Quran 9:56

For those who want to know, there is a reason why one of my pet peeves is “foreigners,” who come to this land, who pretend to be us, who disrespect us, while at the same time inciting others to do us harm.

These people are indistinguishable to the average “White” person. After all, almost have been conditioned to believe that “all Niggers looks alike.” We don't. These people, the foreign impostors, have been used to sway public opinion against us since the colonies. These people have done irreparable damage and they “always” tow the Messianic fanatic line. Always.

See, our people have always been on this land, and one theme that has always “fretted” the Europeans was, “How to get us, Negro Indians, outta here.” Ben Franklin knew it. Heck, he even fantasized about exporting “Indians” off of our lands and transported to other lands. Remember, the following quote was “before” the revolution. Read his sci-fi, menatlly ill, babbling here:

“Which leads me to add one Remark: That the Number of purely white People in the World is proportionably very small. All Africa is black or tawny. Asia chiefly tawny. America (exclusive of the new Comers) wholly so.” [Tawny-Light Brown or Orange]

“And in Europe, the Spaniards, Italians, French, Russians and Swedes, are generally of what we call a swarthy[Dark Complected] Complexion; as are the Germans also, the Saxons only excepted, who with the English, make the principal Body of White People on the Face of the Earth.”

“I could wish their Numbers were increased. And while we are, as I may call it, Scouring our Planet, by clearing America of Woods, and so making this Side of our Globe reflect a brighter Light to the Eyes of Inhabitants in Mars or Venus, why should we in the Sight of Superior Beings, darken its People?” [Messianic space alien, delusional, philosophy]

“Why increase the Sons of Africa, by Planting them in America, where we have so fair an Opportunity, by EXCLUDING ALL BLACKS AND TAWNEYS, of increasing the lovely White and Red? But perhaps I am partial to the Complexion of my Country, for such Kind of Partiality is natural to Mankind.”

https://founders.archives.gov/documents/Franklin/01-04-02-0080

Once the colonies were set up, the “settlers” immediately started enslaving the “Indians,” and shipping them to the Caribbean, England and Africa. Again the plan has always been to get “Indians” out of this land. This is why “American” blood is in West Africa. There was no “trans-Atlantic slave trade,” from Africa to America. It was slaves, American Negro Indians, transported “TO AFRICA.”

“The European trade in American Indians was initiated by Columbus in 1493. Needing money to pay for his New World expeditions, he shipped Indians to Spain, where there already existed slave markets dealing in the buying and selling of Africans. Within a few decades, the Spanish expanded the slave trade in American Indians from the island of Hispaniola to Puerto Rico, Jamaica, Cuba, and the Bahamas. The great decline in the indigenous island populations which largely owed to disease, slaving, and warfare, led the Spanish to then raid Indian communities in Central America and many of the islands just off the continent, such as Curacao, Trinidad, and Aruba. About 650,000 Indians in coastal Nicaragua, Costa Rica, and Honduras were enslaved in the sixteenth century. Conquistadors then entered the inland American continents and continued the process. Hernando de Soto, for instance, brought with him iron implements to enslave the people of La Florida on his infamous expedition through the American southeast into the Carolinas and west to the Mississippi Valley. Indians were used by the conquistadors as “tamemes” to carry their goods on these distant forays. Another form of Spanish enslavement of Indians in the Americas was yanaconaje, which was similar to European serfdom, whereby Indians were tied to specific lands to labor rather than lords. And under the encomienda system, Indians were forced to labor or pay tribute to an encomendero, who, in exchange, was supposed to provide protection and conversion to Christianity. The encomenderos’ power survived longest in frontier areas, particularly in Venezuela, Chile, Paraguay, and in the Mexican Yucatan into the nineteenth century.”

“By 1542 the Spanish had outlawed outright enslavement of some, but not all, Indians. People labeled cannibals could still be enslaved, as could Indians purchased from other Europeans or from Indians. The Spanish also created new forms of servitude for Indians. This usually involved compelling mission Indians to labor for a period of time each year that varied from weeks to months with little or no pay. Repartimiento, as it was called, was widespread in Peru and Mexico, though it faded quickly in the latter. It persisted for hundreds of years as the main system for organizing Indian labor in Colombia, Ecuador, and Florida, and survived into the early 1820s in Peru and Bolivia. Indian laborers worked in the silver mines and built forts, roads, and housing for the army, church, and government. They performed agriculture and domestic labor in support of civilians, government contractors, and other elements of Spanish society. Even in regions where African slavery predominated, such as the sugar plantations in Portuguese Brazil and in the West Indies, Indian labor continued to be used. And in many Spanish colonies, where the plantations did not flourish, Indians provided the bulk of unfree labor through the colonial era. In other words, the growth of African slavery in the New World did not diminish the use of unfree Indian labor, particularly outside of the plantation system.”

“Whereas in South America and the islands of the West Indies, Europeans conducted the bulk of slaving raids against Indians, (except in Brazil, where bandeirantes of mixed blood were employed for slaving), much of the enslavement of Indians in North America above Mexico was done by Indians. North American Europeans did enslave Indians during wars, especially in New England (the Pequot War, King Philip’s War) and the southeast (the Tuscarora War, the Yamasee War, the Natchez War, just to name a few), but ordinarily Europeans, especially the English and French, purchased their Indian slaves from Indians. Colonists lured Indians to supply Indian slaves in exchange for trade goods and to obtain alliances with the Europeans and their Indian allies. Indians slaved against not only their enemies, but Indians they had never met. Many Indians recognized they had little choice but to become slavers. If they did not do the Europeans’ bidding they could easily become victimized themselves. It was not unusual for peoples victimized by slaving to become slavers, and for those who had been slavers to become the object of raids.”

“Colonists participated in Indian slave trading to obtain capital. It was as if capital could be created out of thin air: one merely had to capture an Indian or find an Indian to capture another. In South Carolina, and to a lesser extent in North Carolina, Virginia, and Louisiana, Indian slavery was a central means by which early colonists funded economic expansion. In the late seventeenth and early eighteenth centuries, a frenzy of enslaving occurred in what is now the eastern United States. English and allied Indian raiders nearly depopulated Florida of its American Indian population. From 1670 to 1720 more Indians were shipped out of Charleston, South Carolina, than Africans were imported as slaves—and Charleston was a major port for bringing in Africans. The populous Choctaws in Mississippi were repeatedly battered by raiders, and many of their neighboring lower Mississippi Valley Indians also wound up spending their lives as slaves on West Indies plantations. Simultaneously, the New England colonies nearly eliminated the Native population from southern New England through warfare, slaving, and forced removal. The French in Canada and in Louisiana purchased many Indian slaves from their allies who swept through the Great Lakes region, the Missouri Country, and up into Minnesota.”

“All the colonies engaged in slaving and in the purchase of Indian slaves.”

“Only in the colonial region of New York and Pennsylvania was slaving limited, in large part because the neighboring Iroquois assimilated into their societies many of those they captured instead of selling them to the Europeans—but the Europeans of those colonies purchased Indian slaves from other regions.”

“Slaving against Indians did begin to decline in the east in the second quarter of the eighteenth century, largely a result of Indians’ refusal to participate in large-scale slaving raids, but the trade moved westward where Apaches, Sioux, and others continued to be victimized by Comanche and others. From Louisiana to New Mexico, large-scale enslavement of American Indians persisted well into the nineteenth century. Slave markets were held monthly in New Mexico, for instance, to facilitate the sale of Indians from the American West to northern Mexico. After the Civil War, President Andrew Johnson sent federal troops into the West to put an end to Indian slavery, but it continued to proliferate in California.”

https://ap.gilderlehrman.org/essay/indian-slavery-americas

Also see: Indian Slavery in Colonial Virginia and South Carolina.

https://scholarworks.wm.edu/cgi/viewcontent.cgi?article=4792&context=etd

During the 1800's, with the discovery of gold and other resources, the urgency became manifest. The devils did not care if “Negro Indians” were of this land or not, the Messianic Church would be utilize to set up and facilitate the removal of Negros from their lands in North America. It's the same game, the same people, hiding behind “religion” and Messianic fanaticism, and murdering, enslaving indigenous peoples realm wide, whole cloth.

“The American Colonization Society (ACS), also known as the American Society for Colonizing the Free People of Color in the United States, emerged in 1816 as a national organization dedicated to promoting the manumission of the enslaved and the settlement of free blacks in West Africa, specifically in the colony of Liberia. The ACS transported approximately 12,000 blacks to Liberia over the course of its existence.”

“In December 1816, alarmed by the rapidly growing free black and slave populations, the Reverend Robert Finley, a Presbyterian minister from Basking Ridge, New Jersey, traveled to Washington, D.C. to gather support for colonization which he saw as the solution to the growing racial tension in the United States. He led a meeting which created the ACS on December 21, 1816. The meeting included some of the most powerful and influential men in the country such as Henry Clay, Daniel Webster, and John Randolph of Virginia. Finley believed the presence of blacks in the United States was a threat to the national well-being and felt Africans Americans would only be able to fulfill their potential as human beings in Africa. He envisioned slaveholders freeing their slaves and sending them to Africa. Colonization, according to Finley, would thus benefit American blacks as well at the entire nation by promoting a gradual end to slavery.

American Colonization Society members were overwhelmingly white and initially included abolitionists as well as slave owners, all of whom generally agreed with the prevailing view of the time that free blacks could not be integrated into white America. Other black and white abolitionists, however, began to question the intent of the ACS, claiming its true intent was to drain off the most educated of the free black population which often challenged slavery and thus preserve the institution.”

“The society’s program focused on purchasing and freeing slaves, paying their passage (and that of free blacks) to the west coast of Africa, and assisting them after their arrival there. The federal government provided some initial funding for the Society and helped the ACS purchase the Cape Mesurado area off the coast of West Africa which subsequently became the colony of Liberia. In 1830 the government ended its payments to the ACS; from then on the colonization program was financed exclusively by local and state branches and from churches. In 1838 the ACS adopted a new constitution, one in which the organization became a federation of state auxiliaries. Between 1820 and 1831 nearly 3,000 black emigrants went to the ACS’s settlement in Liberia. By the mid-1830s though, negative reports from previous emigrants and improving economic conditions for blacks in the United States led to a decline in the Society’s ability to recruit new emigrants.”

“In 1847, Liberia declared its independence from the American Colonization Society. As the only western-oriented nation on the African continent, Liberia attracted another 2,000 settlers between 1848 and 1860. It was inactive during the American Civil War as African Americans gained their freedom and thus saw no reason to emigrate.

Ironically, the ACS was revived in the 1870s by black leaders such as Rev. Henry McNeal Turner as the end of Reconstruction dashed hopes of many African Americans that they would enjoy full citizenship rights. With much fanfare the ACS sent another two thousand blacks to Liberia. Despite deteriorating political conditions in the United States, however, the vast majority of blacks rejected this new call for emigration. The ACS sent its last settlers to Liberia in 1904. Thereafter, the American Colonization Society functioned as a Liberian aid society until it finally dissolved in 1964.”

https://www.blackpast.org/african-american-history/american-colonization-society-1816-1964/

“American Colonization Society, American organization dedicated to transporting freeborn blacks and emancipated slaves to Africa. It was founded in 1816 by Robert Finley, a Presbyterian minister, and some of the country’s most influential men, including Francis Scott Key, Henry Clay, and Bushrod Washington (nephew of George Washington and the society’s first president). Support for it came from local and state branches and from churches, and the federal government provided some initial funding. The membership was overwhelmingly white—with some clergymen and abolitionists but also a large number of slave owners—and all generally agreed with the prevailing view of the time that free blacks could not be integrated into white America.”

“The society’s program focused on purchasing and freeing slaves, paying their passage (and that of free blacks) to the west coast of Africa, and assisting them after their arrival there. In 1821, after a failed colonizing attempt the previous year and protracted negotiations with local chiefs, the society acquired the Cape Mesurado area, subsequently the site of Monrovia, Liberia. Some saw colonization as a humanitarian effort and a means of ending slavery, but many antislavery advocates came to oppose the society, believing that its true intent was to drain off the best of the free black population and preserve the institution of slavery. Reviled by extremists on both sides of the slavery debate and suffering from a shortage of money, the society declined after 1840. In 1847 Liberia, until then virtually an overseas branch of the society, declared its independence. Between 1821 and 1867 some 10,000 black Americans, along with several thousand Africans from interdicted slave ships, were resettled by the group, but its involvement with transport to Liberia ended after the American Civil War. The society focused on education and missionary activities until the early 20th century. It was dissolved in 1964.”

https://www.britannica.com/topic/American-Colonization-Society

“The roots of the colonization movement date back to various plans first proposed in the eighteenth century. From the start, colonization of free blacks in Africa was an issue on which both whites and blacks were divided. Some blacks supported emigration because they thought that black Americans would never receive justice in the United States. Others believed African-Americans should remain in the United States to fight against slavery and for full legal rights as American citizens. Some whites saw colonization as a way of ridding the nation of blacks, while others believed black Americans would be happier in Africa, where they could live free of racial discrimination. Still others believed black American colonists could play a central role in Christianizing and civilizing Africa.”

“The American Colonization Society (ACS) was formed in 1817 to send free African-Americans to Africa as an alternative to emancipation in the United States. In 1822, the society established on the west coast of Africa a colony that in 1847 became the independent nation of Liberia. By 1867, the society had sent more than 13,000 emigrants.

Beginning in the 1830s, the society was harshly attacked by abolitionists, who tried to discredit colonization as a slaveholder's scheme. And, after the Civil War, when many blacks wanted to go to Liberia, financial support for colonization had waned. During its later years the society focused on educational and missionary efforts in Liberia rather than emigration.”

“In 1913 and at its dissolution in 1964, the society donated its records to the Library of Congress. The material contains a wealth of information about the foundation of the society, its role in establishing Liberia, efforts to manage and defend the colony, fund-raising, recruitment of settlers, and the way in which black settlers built and led the new nation. Moreover, opportunities exist for additional research on the collection. For example, map study could reveal new data about settlement patterns, land ownership, and community development in Liberia. Work on the photographs could lead to identification of more of the individuals, locations, and events depicted. From passenger lists and land grants, researchers could glean new knowledge about Liberian genealogy. And, although the early history of the society has been well presented in publications, the post- Civil War period has not been thoroughly examined.”

A prime example of my pet peeve, the imposter is described herein:

“Paul Cuffee (1759–1817), a successful Quaker ship owner of African-American [A British subject who looked just “black” enough to pass for “us” and he was an agent of the Crown] and Native American ancestry, advocated settling freed American slaves in Africa. He gained support from the British government, free black leaders in the United States, and members of Congress for a plan to take emigrants to the British colony of Sierra Leone. Cuffee intended to make one voyage per year, taking settlers and bringing back valuable cargoes. In 1816, at his own expense, Captain Cuffee took thirty-eight American blacks to Freetown, Sierra Leone, but his death in 1817 ended further ventures. However, Cuffee had reached a large audience with his pro-colonization arguments and laid the groundwork for later organizations such as the American Colonization Society.”

“In July 1820, the ACS published The African Intelligencer, edited by Jehudi Ashmun (1794–1828),[Messianic fanatic, same 'ole suspects] a young teacher who hoped to become a missionary to Africa. Its thirty-two pages contained articles on the slave trade, African geography, the expedition of the Elizabeth (the ship that carried the first group of colonists to Liberia), and the ACS constitution. Upset by the expense and the lack of public support for the journal, ACS managers canceled the monthly journal after one issue. Ashmun went to Africa in 1822, where he became an early leader of the Liberian colony before dying from a fever in 1828.”

“Selling life memberships was a standard fund-raising practice of benevolent societies such as the American Colonization Society. At thirty dollars each, the memberships were a popular gift for ministers. In 1825, one of the agents who sold the certificates in New England estimated that "not less than $50,000 have in this way been poured into the treasury of the Lord." This certificate bears a facsimile signature of Henry Clay, a founder of the ACS and its strong advocate in Congress. Clay succeeded former president James Madison as president of the society, serving from 1836 to 1849.”

“Jehudi Ashmun envisioned an American [Messaniac “Pre-Zionist,”] empire in Africa. During 1825 and 1826, Ashmun took steps to lease, annex [Mercinary violence], or buy tribal lands along the coast and on major rivers leading inland. Like his predecessor Lt. Robert Stockton, who in 1821 persuaded African King Peter to sell Cape Montserado (or Mesurado) by pointing a pistol at his head [See], Ashmun was prepared to use force to extend the colony's territory. His aggressive actions quickly increased Liberia's power over its neighbors. In this treaty of May 1825, King Peter and other native kings agreed to sell land in return for 500 bars of tobacco, three barrels of rum, five casks of powder, five umbrellas, ten iron posts, and ten pairs of shoes, among other items.”

“For many years the ACS tried to persuade the United States Congress to appropriate funds to send colonists to Liberia. Although Henry Clay led the campaign, it failed. The society did, however, succeed in its appeals to some state legislatures. In 1850, Virginia set aside $30,000 annually for five years to aid and support emigration. In its Thirty-Fourth Annual Report, the society acclaimed the news as "a great Moral demonstration of the propriety and necessity of state action!" During the 1850s, the society also received several thousand dollars from the New Jersey, Pennsylvania, Missouri, and Maryland legislatures.”

“During the 1830s, William Lloyd Garrison's violent condemnations of colonization as a slaveholder's plot to perpetuate slavery created deep hostility between abolitionists and colonizationists. Intended to encourage emigration and answer anti-colonization propaganda, the ACS pamphlet answers questions about household items needed in Liberia, climate, education, health conditions, and other concerns about the new country. Citing abolitionist charges that colonizationists merely wanted "to get clear of the colored people of the United States from their political and social disadvantages… to place them in a country where they may enjoy the benefits of free government… and to spread civilization, sound morals, and true religion throughout Africa."

https://www.loc.gov/exhibits/african/afam002.html

“The American Colonization Society ACS), initially the Society for the Colonization of Free People of Color of America, was an American organization founded in 1816 by Robert Finley to encourage and support the migration of freeborn people of color and emancipated slaves to the continent of Africa. It was modeled on an earlier British colonization in Africa, which had sought to resettle London's "black poor.”

“The American Colonization Society was established in 1816 to address the prevailing view that free people of color could not integrate into U.S. society; their population had grown steadily following the American Revolutionary War, from 60,000 in 1790 to 300,000 by 1830. Slaveowners feared that these free Black people might help their slaves to escape or rebel. In addition, many White Americans believed that African Americans were inherently inferior and should be relocated.”

“The African-American community and the abolitionist movement overwhelmingly opposed the project. According to "the colored citizens of Syracuse," headed by Rev. Jermain Loguen, We recognize in it ["the scheme of African Colonization"] the most intense hatred of the colored race, clad in the garb of pretended philanthropy; and we regard the revival of colonization societies...as...manifestations of a passion fit only for demons to indulge in.”

“In most cases, African American families had lived in the United States for generations, and their prevailing sentiment was that they were no more African than white Americans were British. Contrary to claims that their emigration was voluntary, many African Americans, both free and enslaved, were pressured into emigrating. Indeed, enslavers, such as Zephaniah Kingsley, sometimes freed their slaves on condition that the freedmen leave the country immediately.”

“According to historian Marc Leepson, "Colonization proved to be a giant failure, doing nothing to stem the forces that brought the nation to Civil War." Between 1821 and 1847, only a few thousand African Americans, out of millions, emigrated to what would become Liberia, while the increase in Black population in the U.S. during those same years was about 500,000. By 1833, the Society had transported only 2,769 individuals out of the U.S. According to Zephaniah Kingsley, the cost of transporting the Black population of the United States to Africa would exceed the annual revenues of the country.”

”Mortality was the highest since accurate record-keeping began: close to half the arrivals in Liberia died from tropical diseases, especially malaria; during the early years, 22% of immigrants died within one year. Moreover, the provisioning and transportation of requisite tools and supplies proved very expensive.”

“Starting in the 1830s, the society was met with great hostility from white abolitionists, led by Gerrit Smith, who had supported the society financially, and William Lloyd Garrison, author of Thoughts on African Colonization (1832), in which he proclaimed the society a fraud. According to Garrison and his many followers, the society was not a solution to the problem of American slavery—it actually was helping, and was intended to help, to preserve it.”

“Due in part to manumission efforts sparked by revolutionary ideals, Protestant preachers, and the abolitionist movement, there was an expansion in the number of free black people, many of them born free. Even in the North, where slavery was being abolished, discrimination against free black people was rampant and often legal. Few states extended citizenship rights to free black people prior to the 1860s and the Federal government, largely controlled by Slave Power, never showed any inclination to challenge the racial status quo. Even in the North, free black people were often seen as unwelcome immigrants, taking jobs away because they would work for cheap.”

“Although little remembered as ultimately nothing came of them, there were a number of other proposals for relocating former slaves to somewhere much closer. One option discussed was settling them in the new, sparsely-populated Western territories acquired with the Louisiana Purchase, or on the Pacific coast: creating a Black reservation, similar to an Indian reservation. Haiti was open to them, and there was an unsuccessful attempt to create an agricultural community of former American slaves on Île-à-Vache, Haiti. Abraham Lincoln's plan was to settle them in what is today Panama (see Linconia). Even Florida Governor Napoleon Bonaparte Broward proposed, in 1907, sending Black people to a land the federal government would purchase, there to live permanently, in isolation from whites.”

“On December 21, 1816, the society was officially established at the Davis Hotel in Washington, D.C. Among the Society's supporters were Charles Fenton Mercer (from Virginia), Henry Clay (Kentucky), John Randolph (Virginia), Richard Bland Lee (Virginia), Francis Scott Key (Washington, D.C., and Maryland), and Bushrod Washington (Virginia).”

“Slaveholders in the Virginia Piedmont region in the 1820s and 1830s comprised many of its most prominent members; slave-owning United States presidents Thomas Jefferson, James Monroe, and James Madison were among its supporters. Madison served as the Society's president in the early 1830s.”

“The ACS had its origins in 1816, when Charles Fenton Mercer, a Federalist member of the Virginia General Assembly, discovered accounts of earlier legislative debates on black colonization in the wake of Gabriel Prosser's rebellion. Mercer pushed the state to support the idea. One of his political contacts in Washington City, John Caldwell, in turn contacted the Reverend Robert Finley, his brother-in-law and a Presbyterian minister, who endorsed the plan. At the inaugural meeting of the Society, Reverend Finley suggested that a colony be established in Africa to take free people of color, most of whom had been born free, away from the United States. Finley meant to colonize "(with their consent) the free people of color residing in our country, in Africa, or such other place as Congress may deem most expedient". The organization established branches throughout the United States, mostly in Southern states. It was instrumental in establishing the colony of Liberia.”

“The ACS was founded by groups otherwise opposed to each other on the issue of slavery. Slaveholders, such as those in the Maryland branchand elsewhere, believed that so-called repatriation was a way to remove free Blacks from slave societies and avoid slave rebellions. Free black people, many of whom had been in the United States for generations, also encouraged and assisted slaves to escape, and depressing their value. ("Every attempt by the South to aid the Colonization Society, to send free colored people to Africa, enhances the value of the slave left on the soil.”

“The Society appeared to hold contradictory ideas: free Blacks should be removed because they could not benefit America; on the other hand, free Blacks would prosper and thrive under their own leadership in another land. On the other hand, a coalition made up mostly of evangelicals, Quakers, philanthropists, and abolitionists supported abolition of slavery. They wanted slaves to be free and believed Blacks would face better chances for freedom in Africa than in the United States, since they were not welcome in the South or North. The two opposed groups found common ground in support of what they called "repatriation."

“The colonization project, which had multiple American Colonization Society chapters in every state, had three goals. One was to provide a place for former slaves, freedmen, and their descendants to live, where they would be free and not subject to racism. Another goal was to ensure that the colony had what it needed to succeed, such as fertile soil to grow crops. A third goal was to suppress attempts to engage in the Atlantic slave trade, such as by monitoring ship traffic on the coast. Presbyterian clergyman Lyman Beecher proposed another goal: the Christianization of Africa.” [Messianic, genocidal, Fanatics. See “King Leopold” for clarity]

“The Society raised money by selling memberships. The Society's members pressured Congress and the President for support. In 1819, they received $100,000 from Congress, and on February 6, 1820, the first ship, the Elizabeth, sailed from New York for West Africa with three white ACS agents and 86 African-American emigrants aboard. The approaches for selecting people and funding travel to Africa varied by state.”

“The following summary by Judge James Hall, editor of the Cincinnati-based Western Monthly Magazine, is from May 1834:

“The plan of colonizing free blacks, has been justly considered one of the noblest devices of Christian benevolence and enlightened patriotism, grand in its object, and most happily adapted to enlist the combined influence, and harmonious cooperation, of different classes of society. It reconciles, and brings together some discordant interests, which could not in any other plan be brought to meet in harmony. The Christian and the statesman here act together, and persons having entirely different views from each other in reference to some collateral points connected with the great subject, are moved towards the same point by a diversity of motives. It is a splendid conception, around which are gathered the hopes of the nation, the wishes of the patriot, the prayers of the Christian, and we trust, the approbation of Heaven.”

“From the beginning, "the majority of black Americans regarded the Society [with] enormous disdain", a "fixed hatred.” Black activist James Forten immediately rejected the ACS, writing in 1817 that "we have no wish to separate from our present homes for any purpose whatever". As soon as they heard about it, 3,000 black protestors packed a church in Philadelphia, "the bellwether city for free blacks," and "bitterly and unanimously" denounced it. They published a protest pamphlet.”

“Now—after the Colonization Society has been formed without the consent of the colored people[,] after the enterprise has been violently pushed, against their reiterated protests, tor seventeen years—after its friends acknowledged that coercion has been used in getting away its victims—and so long as they would persuade us that this is not the native country of colored Americans; and that we ought not to let them remain here—what is it better than gross mockery to talk about consent?”

“Frederick Douglass condemned colonization: "Shame upon the guilty wretches that dare propose, and all that countenance such a proposition. We live here—have lived here—have a right to live here, and mean to live here". Martin Delany, who believed that Black Americans deserved "a new country, a new beginning", called Liberia a "miserable mockery" of an independent republic, a "racist scheme of the ACS to rid the United States of free blacks". He proposed instead Central and South America as "the ultimate destination and future home of the colored race on this continent" (see Linconia). A recent (2014) writer on Connecticut African Americans summarizes the attitude amongst them:

African Americans viewed colonization as a means of defrauding them of the rights of citizenship and a way of tightening the grip of slavery. ...The tragedy was that African Americans began to view their ancestral home with disdain. They dropped the use of "African" in names of their organizations...and used instead [of African American] "The Colored American."

“While claiming to aid African Americans, in some cases, to stimulate emigration, it made conditions for them worse. For example, "the Society assumed the task of resuscitating the Ohio Black Codes of 1804 and 1807. ...Between 1,000 and 1,200 free blacks were forced from Cincinnati.” A meeting was held in Cincinnati on January 17, 1832, to discuss colonization, which resulted in a series of resolutions. First, they had a right to freedom and equality. They felt honor-bound to protect the country, the "land of their birth", and the Constitution. They were not familiar with Africa, and should have the right to make their own decisions about where they lived. They recommended that if black people wish to leave the United States, they consider Canada or Mexico, where they would have civil rights and a climate that is similar to what they are accustomed to. The United States was large enough to accommodate a colony, and would be much cheaper to implement. They question the motives of ACS members who cite Christianity as a reason for removing black people from America. Since there were no attempts to improve the conditions of black people who lived in the United States, it is unlikely that white people would watch out for their interests thousands of miles away.”

“William Lloyd Garrison began publication of his abolitionist newspaper, The Liberator, in 1831, followed in 1832 by his Thoughts on African Colonization, which discredited the Society. According to President Lincoln, it was "the logic and moral power of Garrison and the antislavery people of the country" that put emancipation on the country’s political agenda.”

“Garrison himself had earlier joined the Society in good faith. All the important white future abolitionists supported the Society: besides Garrison, Gerrit Smith, the Tappans, and many others, as can be seen in the pages of the Society's magazine, the African Repository. Garrison objected to the colonization scheme because rather than eliminating slavery, its key goal, as he saw it, was to remove free black people from America, thereby avoiding slave rebellions. Besides not improving the lot of enslaved Africans, the colonization had made enemies of native people of Africa. Both he and Gerrit Smith were horrified when they learned that alcohol was being sold in Liberia.”

“He questioned the wisdom of sending African Americans, along with white missionaries and agents, to such an unhealthy place. In addition, it meant that fewer slaves achieved their freedom: "it hinders the manumission of slaves by throwing their emancipation upon its own scheme, which in fifteen years has occasioned the manumission of less than four hundred slaves, while before its existence and operations during a less time thousands were set free.”

“In the second number of The Liberator, Garrison reprinted this commentary from the Boston Statesman,

“We were, however, rather surprised to see the proposal of sending the free Negroes to Africa as returning them to their native land. It would be as well at least to talk of sending these reverend gentlemen back to England as their native land. The negro is just as much a native here as are these reverend gentlemen themselves.—Here the negro was born, here bred, here are his earliest and pleasantest associations—here is all that binds him to earth and makes life valuable. If the welfare of the negro, and not a new scheme for begging, be really the object in view, we desire the reverend gentlemen to step forward and vindicate the rights of the Negroes trampled upon by their brethren in Park Street. If they would really promote the happiness of the negro, let their efforts be directed to raise the oppressed black in the scale of moral elevation here. Let them admit him to more rights in the social world;—but unless they desire to be laughed at by all sincere and thinking men, they had better abandon the Quixotic plan of colonizing the Southern Negroes at the cost of the North, until we can free our own borders from poverty, ignorance and distress.”

“The philanthropist and public intellectual Gerrit Smith, the wealthiest man in New York State, had been "among the most munificent patrons of this Society," as put by Society Vice-President Henry Clay.”

“This support changed to furious and bitter rejection when he realized, in the early 1830s, that the society was "quite as much an Anti-Abolition, as Colonization Society.” "This Colonization Society had, by an invisible process, half conscious, half unconscious, been transformed into a serviceable organ and member of the Slave Power". “It was "an extreme case of sham reform". He claimed that the ACS had "ripened into the unmeasured calumniator of the abolitionist, ...the unblushing defender of the slaveholder, and the deadliest enemy of the colored race".In November 1835, he sent the Society a letter with a check, to conclude his existing commitments, and said there would not be any more from him, because:

“The Society is now, and has been for some time, far more interested in the question of slavery, than in the work of Colonization—in the demolition of the Anti-Slavery Society, than in the building up of its Colony. I need not go beyond the matter and spirit of the last few numbers of its periodical for the justification of this remark. Were a stranger to form his opinion by these numbers, it would be, that the Society issuing them was quite as much an Anti-Abolition, as Colonization Society. ...It has come to this, however, that a member of the Colonization Society cannot advocate the deliverance of his enslaved fellow men, without subjecting himself to such charges of inconsistency, as the public prints abundantly cast on me, for being at the same time a member of that Society and an Abolitionist. ...Since the late alarming attacks, in the persons of its members, on the right of discussion, (and astonishing as it is, some of the suggestions for invading this right are impliedly countenanced in the African Repository,) I have looked to it, as being also the rallying point of the friends of this right. To that Society yours is hostile.”

https://en.wikipedia.org/wiki/American_Colonization_Society

Another example of a British Agent provocateur was Marcus Garvey, a British subject who attempted to further the previous, “Get 'em outta here” aganda. He too was a foreigner who looked just close enough to us.” Although too dark, to “Whites” it did not matter.

“Marcus Mosiah Garvey Jr. (17 August 1887 – 10 June 1940) was a Jamaican political activist. He was the founder and first President-General of the Universal Negro Improvement Association and African Communities League (UNIA-ACL, commonly known as UNIA), through which he declared himself Provisional President of Africa. Ideologically a black nationalist and Pan-Africanist, his ideas came to be known as Garveyism.”

“Garvey was born into a moderately prosperous Afro-Jamaican family in Saint Ann's Bay and was apprenticed into the print trade as a teenager. Working in Kingston, he got involved in trade unionism before living briefly in Costa Rica, Panama, and England. On returning to Jamaica, he founded the UNIA in 1914. In 1916, he moved to the United States and established a UNIA branch in New York City's Harlem district. Emphasising unity between Africans and the African diaspora, he campaigned for an end to European colonial rule in Africa and advocated the political unification of the continent. He envisioned a unified Africa as a one-party state, governed by himself, that would enact laws to ensure black racial purity. Although he never visited the continent, he was committed to the Back-to-Africa movement, arguing that part of the diaspora should migrate there. Garveyist ideas became increasingly popular and the UNIA grew in membership. His black separatist views —and his relationship with white racists like the Ku Klux Klan (KKK) in the interest of advancing their shared goal of racial separatism— caused a division between Garvey and other prominent African-American civil rights activists such as W. E. B. Du Bois who promoted racial integration.”

“Believing that black people needed to be financially independent from white-dominated societies, Garvey launched various businesses in the U.S., including the Negro Factories Corporation and Negro World newspaper. In 1919, he became President of the Black Star Line shipping and passenger company, designed to forge a link between North America and Africa and facilitate African-American migration to Liberia. In 1923 Garvey was convicted of mail fraud for selling the company's stock and he was imprisoned in the United States Penitentiary, Atlanta for nearly two years. Many commentators have argued that the trial was politically motivated; Garvey blamed Jewish people, claiming that they were prejudiced against him because of his links to the KKK. After his sentence was commuted by U.S. president Calvin Coolidge, he was deported to Jamaica in 1927. Settling in Kingston with his wife Amy Jacques, Garvey established the People's Political Party in 1929, briefly serving as a city councillor. With the UNIA in increasing financial difficulty, he relocated to London in 1935, where his anti-socialist stance distanced him from many of the city's black activists. He died there in 1940, and in 1964 his body was returned to Jamaica for reburial in Kingston's National Heroes Park.”

“Garvey was a controversial figure. Some in the African diasporic community regarded him as a pretentious demagogue and they were highly critical of his collaboration with white supremacists, his violent rhetoric and his prejudice against mixed-race people and Jews. He received praise for encouraging a sense of pride and self-worth among Africans and the African diaspora amid widespread poverty, discrimination and colonialism. In Jamaica he is widely regarded as a national hero. His ideas exerted a considerable influence on such movements as Rastafari, the Nation of Islam and the Black Power Movement.”

The impostors have always been used to drum up emotions in people. These people, acting on emotion, and fear, went right along with every plot to enslave, murder, export, disenfranchise, deracinate and mistreat American Indians on this land that was ever proposed. There has never been any collective “push back.” Never.

People who look like us, foreigners, come to this land, and they commit crimes, become degenerate celebrities, rappers, drug dealers, and they help their masters maintain an image of what the “savage” is in the minds of the others. These “others” then dehumanize us, and seek to remedy their “perceived,” created detriment, historically by the use of force and violence. Historically nobody ever goes to jail for orchestrated mob violence.

Such is the case instantly. There are a plethora of impostors, of all hues, pretending to be Pre-Colonial Indians and Whites. They are treacherous, they are evil, they are on the Messianic fanatic payroll, and when I catch them, “I'm exposing their agenda.” I have to.

They want “free” people gone. You heard?

Lord have Mercy