Volume 13, Number 3                                                                      July 16, 2010

The Farmer

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Striving Under A State of Extreme Insecurity

By Dr. Ridgely Abdul Mu’min Muhammad

"The Secret Relationship Between Blacks and Jews, Volume II” (TSR-II) documents how the Southern Jews helped the Southern white Gentiles to put Black people back in a form of “slavery by another name” using a set of laws called the “Black Codes”. Presently I will share with the reader a number of these “laws”, however there is another set of facts that are not widely broadcasted about a period of American history where Black people just up from slavery not only survived but grew in population and wealth even under the burden of these “Black Codes”.

On Sunday, July 11, 2010 Minister Farrakhan stated that Black people are a “broken people”. The high divorce rate and abandonment of their children by Black men today certainly points to a state of being “broken”. However, although slavery had greatly afflicted Black people they were not yet “broken” when chattel slavery ended in 1865. It took another full century to complete the breaking process and the TSR-II begins to document that dark patch of history where Black people moved from a plantation of physical fences to a more sophisticated legislated captivity under an atmosphere of complete insecurity of life and property for the newly freed slave.

In particular for a group or society to grow in wealth and allow people to invest, that society must have a certain level of “security”. Let me quote from The Heritage Foundation (a conservative think tank) lecture by Conrad Burns on March 28, 2003 called "Beyond the Middle East: In Search of Energy Security." He states: "Private capital investment requires political stability and the rule of law. Contracts must be honored, corruption must disappear, and the regulatory regime must be favorable to attract investors."

Another scholar, Keith S. Rosen, puts it another way in his analysis of "Suggested Principles for Regulating Foreign Investment" done for the Consulting Assistance on Economic Reform (CAER II) on April of 1998:

"The guaranty of fair and equitable treatment covers both personnel and property. Investment requires security, and it is people, rather than things, that feel secure or insecure. It is essential people feel secure not only with respect to property rights but also as to their own persons."

Therefore, both white Gentile and Jew know the importance of a secure environment for the development of capital within a capitalist system of which America is the great promoter and example of. After 1865 Blacks thought that they were free and full citizens of the United States. And for a while as long as the North kept troops in the South, Blacks exercised a measure of freedom and economic mobility. However, according to TSR-II there was a Jewish congressman from Louisiana named William M. Levy who on March 1, 1877 persuaded the U.S. Congress to remove the troops from the South and let the Southern whites have their way with the defenseless Blacks. By enacting these Black Codes both Gentile and Jew intended to thwart any economic development by their former slaves. Here are some of the laws that were actually put into practice during the Jim Crow era according to “The Secret Relationship Between Black and Jews, Volume II”:

1. Blacks could not be employed in any jobs other than plantation labor without a specific license granted by a judge, and the employer had to be white.

2. All Blacks had to make binding one-year contracts with planters within the first ten days of January, after which written permission was required if Blacks wanted to leave the property. If a Black worker had a dispute and left his job, he could be arrested and put on a public works project until he agreed to go back to his original employer.

3. Blacks were prohibited from buying or renting farmland except in designated all-Black (but white controlled) areas. Blacks could be barred from entering whole towns, or allowed entry only at designated times with a pass stipulating specific activities.

4. So-called vagrancy and “idle” laws were established specifically to ensnare any Black man who was not on a plantation or headed to one. Blacks in the process of seeking work could be assailed, incarcerated, whipped, and then auctioned off into peonage to any white man who paid their fines.

5. Every contract required at least one party be a white man for it to be valid. One state decreed that having “one-eighth or more of negro blood” was adequate cause to void contracts.

6. Black testimony was prohibited in court, so a contract made by a Black person could not be enforced if a white man chose to dishonor it…:

“All negroes, mulattoes, Indians, and persons of mixed blood, descended from negro, or negro and Indian ancestors, to the third generation inclusive, though one ancestor in each generation may have been a white person, shall be incapable of being witnesses in any case whatever, except for or against each other”

7. Blacks were not allowed to bear arms for their own use, so hunting (with guns) was off-limits, as was basic self-defense.

8. South Carolina required that any Black man entering the state had to, within twenty days, have two white men post a bond guaranteeing his good behavior.

9. Blacks were forbidden to sell farm products like flour, cotton, hay, rice, peas, wheat, etc., without the written permission from a white man, thus disallowing Black agri-business and eliminating Black competition.

Now let us dissect some of these codes. There were more Black Codes than these, however even among the nine that we listed here there are four (5,6,7 and 9) of them taken together basically would eliminate Black people from legally owning land and going into any type of business. In “5” contracts could be voided just because you were Black. How can you do business where anyone can void their contract with you? According to code “6” you could not even take them to court and with “7”, you could not even own a gun to protect you, your family and your property. And code “9” basically made it illegal to sell anything that white folk did not want you to sell. Therefore, if a Black person wanted to participate in normal business relationships in this capitalist country he had to do it at his own risk, under an umbrella of complete lawlessness and insecurity.

Now if we couple this with other information presented in TSR-II about how the Southern Jews grew from peddlers to store owners to bankers, then we can see that the Black codes (4) made it completely illegal for Blacks to move up that economic ladder of capitalism. And on page 232 of the book it is pointed out that the Jews followed Blacks around as peddlers and grew rich whereas laws in states like South Carolina prohibited Blacks from “vending, bartering or peddling any articles or commodities.”

Now add to these laws the atmosphere created by the free lynching of Blacks that took place in the late 1800s and early 1900s, it is a wonder that there was any Black land ownership, businesses or institutions at all. Between 1889 and 1930 at least 3,000 Blacks were lynched. And contrary to popular belief only a small fraction, one out of five, were even claimed to be related to raping a white woman according the TSR-II. However, in this same period Blacks still had the fortitude to establish several all-Black towns and bought 16 million acres of land by 1910, an area the size of New England. Their population had increased from an estimated 4.4 million in 1860 to 8.8 million in 1900. So under these very insecure circumstances, Black people were striving to participate in the American dream. Jim Crow and the Black Codes were not enough to stop the rise of Black people after slavery. More sophisticated methods had to be employed to keep the Black man down. One of the most effective tools, which we will deal with in later articles, was the institution of “sharecropping” which TSR-II so eloquently and completely exposes from its root in Talmudic law to its devastating implementation in the cotton South, Black Belt.

Before leaving this aspect of the Black Codes, information presented in the TSR-II brings up two points: 1. The Southern Jews knew what they were doing when aiding the Gentiles on the establishment of these Black Codes and 2. They had the power to get these laws passed.

Many of the Jews in America from 1865 to 1910 were recent immigrants from Russia where a form of discrimination against Jewish business practices were established because the Gentile Russians felt that “…the Jews must be discriminated against because the Russians are not able to compete with them on equal terms.” (p. 418) So the immigrant Russian Jews instead of insuring the freedom for Blacks to participate on an equal basis with whites, they opted to promote the disenfranchisement of the Blacks in politics and the crippling of Blacks in business.

We quote now from the TSR-II page 110 entitled “The Speech That Ended Black Rights in America”. This speech was given by a Jewish Louisiana congressman, William M. Levy on March 1, 1877 to Congress:

He said that Black emancipation caused “despair and danger” and further claimed that Louisiana’s “innocent maidens” and “helpless infants” were in imminent peril. “I hold it my sacred duty,” he said, to save Louisiana’s whites “from the ruin and degradation which threaten them” and to “reliev[e] my beloved State from the bondage which oppresses and enslaves her.” (p. 110)

 

Mr. Levy later became a member of the Louisiana State Constitutional Convention that in 1879 enshrined Jim Crow discrimination as the law of the land. To call someone a “racist” you must first prove intent to harm and then ability to do so. Mr. Levy showed intent and had legislative power. He was indeed a racist and very anti-Black. “The Secret Relationship Between Blacks and Jews, Volume 2” does not stop with Mr. Levy as proof of the Jewish involvement in the breaking of the spirit of Black people. It goes on to site many other cases of this type of behavior which has been kept a secret in the history textbooks that cover this era of America’s continued terrorism against the psyche of a whole people.

Minister Farrakhan has correctly identified these wise Jews as sentinels stationed at the grave or burial place of Black people to warn the other whites when the “dry bones” begin to stir in the Black community. Many whites may actually believe that Black people are inferior, so whites would not need to discriminated against them to win. However, Minister Farrakhan has pointed out that these wise Jews know the history of the Black man and therefore know that they were not dealing with an inferior but a superior, who must be kept down at all costs. Therefore we can now say that the white Jew taught the white Gentile that “…the Blacks must be discriminated against because the white Americans are not able to compete with them on equal terms.”