london
I CATFISH'D YO MOMMA
lol
Ya'll notice how the #Inherently movement has "certain" posters on edge?
- Thread starter ☑︎#VoteDemocrat
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They don't even know what MLK stood for. They completely reduce his impact from a true activist to some faggy Gandhi shyt.same way they use MLK when the flames start to get too hot.
"if Martin Luther King was alive how do you think he would feel about this #inherently movement"
"you're doing exactly what the 'elites' want you to do"
End Cruelty
Yuffie butter!
search your feelings. you know it to be true.
give them enough rope and they will hang themselves...
...and then they'll take the rest of the rope and try to hang the nearest Black person.
#inherently
ROFL...i'm not with the race baiting but this was hilarious, paul mooney-ish even...
End Cruelty
Yuffie butter!
ROFL...i'm not with the race baiting but this was hilarious, paul mooney-ish even...
That's the point.
cole phelps
Superstar
White Mexicans (Criollos)
The main reason for the presence of European-descended people in Mexico is the Spanish conquest of the Aztec Empire in the early 16th century.[15][16] by Hernán Cortés, his troops and the Tlaxcaltecs. There are stories about Moctezuma taking Cortés to be the return of the God Quetzalcoatl due to his light skin and light colored hair and eyes, which had never been seen before by the people of Mesoamerica. However, this has been disputed. After years of war Cortés finally managed to conquer the Aztecs through a series of alliances with enemy tribes which in the end made the Spanish dominant politically (It must be noted that the Tlaxcalan people still were regarded as being of higher status and received better treatment compared to the other indigenous peoples of New Spain),[17] although a very small minority numerically.[15][18] Further migration into Mexico from Spain supplemented the numbers of ethnic Europeans during the colonial period.[18] The conquest and subsequent domination by Europeans was justified by the Spanish as the indigenous were uncivilized and needed to be converted to Christianity. Spanish language and culture was imposed with indigenous ones suppressed.[15][19]
The Mexican experience mirrors much of that of the rest of Latin America, as attitudes towards race, including identification, were set by the conquistadors and Spanish who came soon after.[18] Through the colonial period, the Spanish and their descendents, called “criollos” remained vastly outnumbered by the indigenous and “mestizos” or those of mixed Spanish and indigenous parents.[15][19] To keep power, the Spanish and criollo elite perpetuated the idea of “Spanish” being equivalent to “civilized.” The population of Mexico (or New Spain) was organized into a hierarchical class system with those from Spain being the most privileged, followed by criollos, then mestizos than the indigenous. Classification of this system was mostly by race, which was determined mostly by whom one descended from. The system was not completely rigid and elements such as social class and social relations did figure into it. However, the notion of “Spanishness” would remain at the top and “Indianness” would be at the bottom, with those mixed being somewhere in the middle. This idea remained officially in force through the rest of the colonial period.[15]
Criollo resentment to the privileges afforded the Spain-born or peninsulares was part of the reason behind the Mexican War of Independence. When the war ended in 1821, the new Mexican government expelled the peninsulares in the 1820s and 1830s. However, Independence did not do away with economic and social privilege based on race as the Criollos took over those of the Spain born. A division between “Spanish” and “indigenous” remained despite a majority mestizo or mixed race population. However, biological features were often not enough to distinguish between the two in many cases and some mixing occurred even in the upper classes. The main distinction between criollos and mestizos became money and social class and less about biological differences. The Criollos distinguished themselves from the rest of society as the guardians of Spanish culture as well as the Catholic religion.[20]
Those considered to be white/criollo/European were never the majority of the country’s population, reaching a peak at around 18% during the early 19th century, according to census records. By 1921, the last time the official census took race into account, about ten percent were considered to be “white.”[13] This is one reason why many of the political struggles of the latter 19th and early 20th centuries would be between these elite and the majority mestizos.[1
#inherently
The main reason for the presence of European-descended people in Mexico is the Spanish conquest of the Aztec Empire in the early 16th century.[15][16] by Hernán Cortés, his troops and the Tlaxcaltecs. There are stories about Moctezuma taking Cortés to be the return of the God Quetzalcoatl due to his light skin and light colored hair and eyes, which had never been seen before by the people of Mesoamerica. However, this has been disputed. After years of war Cortés finally managed to conquer the Aztecs through a series of alliances with enemy tribes which in the end made the Spanish dominant politically (It must be noted that the Tlaxcalan people still were regarded as being of higher status and received better treatment compared to the other indigenous peoples of New Spain),[17] although a very small minority numerically.[15][18] Further migration into Mexico from Spain supplemented the numbers of ethnic Europeans during the colonial period.[18] The conquest and subsequent domination by Europeans was justified by the Spanish as the indigenous were uncivilized and needed to be converted to Christianity. Spanish language and culture was imposed with indigenous ones suppressed.[15][19]
The Mexican experience mirrors much of that of the rest of Latin America, as attitudes towards race, including identification, were set by the conquistadors and Spanish who came soon after.[18] Through the colonial period, the Spanish and their descendents, called “criollos” remained vastly outnumbered by the indigenous and “mestizos” or those of mixed Spanish and indigenous parents.[15][19] To keep power, the Spanish and criollo elite perpetuated the idea of “Spanish” being equivalent to “civilized.” The population of Mexico (or New Spain) was organized into a hierarchical class system with those from Spain being the most privileged, followed by criollos, then mestizos than the indigenous. Classification of this system was mostly by race, which was determined mostly by whom one descended from. The system was not completely rigid and elements such as social class and social relations did figure into it. However, the notion of “Spanishness” would remain at the top and “Indianness” would be at the bottom, with those mixed being somewhere in the middle. This idea remained officially in force through the rest of the colonial period.[15]
Criollo resentment to the privileges afforded the Spain-born or peninsulares was part of the reason behind the Mexican War of Independence. When the war ended in 1821, the new Mexican government expelled the peninsulares in the 1820s and 1830s. However, Independence did not do away with economic and social privilege based on race as the Criollos took over those of the Spain born. A division between “Spanish” and “indigenous” remained despite a majority mestizo or mixed race population. However, biological features were often not enough to distinguish between the two in many cases and some mixing occurred even in the upper classes. The main distinction between criollos and mestizos became money and social class and less about biological differences. The Criollos distinguished themselves from the rest of society as the guardians of Spanish culture as well as the Catholic religion.[20]
Those considered to be white/criollo/European were never the majority of the country’s population, reaching a peak at around 18% during the early 19th century, according to census records. By 1921, the last time the official census took race into account, about ten percent were considered to be “white.”[13] This is one reason why many of the political struggles of the latter 19th and early 20th centuries would be between these elite and the majority mestizos.[1
#inherently
cole phelps
Superstar
The Watsonville Riots was a period of racial violence which took place in Watsonville, California from January 19 to January 23, 1930. Involving altercations between Filipino American farm workers and local residents opposed to immigration, the riots highlighted the racial and socioeconomic tensions in California's agricultural communities.[1]
Internal migration
See also: History of Filipino Americans
As U.S. nationals, Filipinos had the legal right to work in the United States, and as early as 1906 they were working on Hawaii's sugar and pineapple plantations as full-time laborers. Assuming the Filipino workers' unfamiliarity with their rights, employers paid sakadas the lowest wages among all ethnic laborers; and Filipinos were introduced as strikebreakers as part of a divide and rule strategy to prevent cross-ethnic mobilization and thereby ensure smooth production processes .[2]
The Immigration Acts of 1917 and 1924, which targeted non-whites of Asian descent, allowed Filipinos to answer the growing demand for labor on the U.S. mainland. From the 1920s on, "overwhelmingly young, single, and male"[3] Filipinos migrated to the Pacific Coast, joining Mexicans in positions previously filled by Chinese, Japanese, Koreans, and Indians.[4] In California, Filipinos were the dominant Asian farm labor force during the next two decades.[5]
Farm life
Filipino laborers' resilience in harsh working conditions made them favorite recruits among farm operators. In California's Santa Clara and San Joaquin Valleys, Filipinos were often assigned to the backbreaking work of cultivating and harvesting asparagus, celery, and lettuce. As in Hawaii, the industry and perceived passivity of these little brown brothers were used to counter the so-called "laziness" of working-class whites and other ethnic groups.[6]
Due to gender bias in immigration policy and hiring practices, of the 30,000 Filipino laborers following the cycle of seasonal farm work, only 1 in 14 were women.[7] Unable to meet Filipinas, Filipino farm workers sought the companionship of women outside their own ethnic community, which further aggravated mounting racial discord.
Mounting tensions
In the next few years, white men decrying the takeover of jobs and women by Filipinos resorted to vigilantism to deal with the "third Asiatic invasion." Filipino laborers frequenting pool halls or attending street fairs in Stockton, Dinuba, Exeter, and Fresno risked being attacked by nativists threatened by the swelling labor pool as well as the Filipino's presumed predatory sexual nature.[8]
In October 1929, Filipinos at a street carnival in Exeter were shot with rubber bands as they walked with their white female companions. In response to the knifing of a heckler, a mob of 300 white men led by then Chief of Police C. E. Joyner burned the barn of a rancher known to hire Filipinos; and Joyner ordered the shutdown of a nearby labor camp. According to local press, the riot was caused primarily by Filipinos' insistence on equal treatment by white women.[9]
Two months later, in the morning of December 2, 1929, in Watsonville, a coastal town 189 miles (304 km) away, police raided a boardinghouse and found two white girls, aged 16 and 11, sleeping in the same room with Perfecto Bandalan, a 25-year-old lettuce grower. The Watsonville community was outraged and remained so even after learning that Bandalan and 16-year-old Esther Schmick were engaged, and that they were caring for Esther's sister Bertha at her mother's request. [10]
Riots
Near midnight on January 18, 1930, 500 white men and youths gathered outside a Filipino dance club in the Palm Beach section of Watsonville. The club was owned by a Filipino man and offered dances with the nine white women who lived there. The mob came with clubs and weapons intending to take the women out and burn the place down. The owners threatened to shoot if the rioters persisted, and when the mob refused to leave, the owners opened fire. Police broke up the fight with gas bombs. Two days later, on January 20, a group of Filipino men met with a group of white men near the Pajaro River bridge to settle the score. A group of Mexican men then arrived and took sides with the whites. The riot began and continued for five days.
Hunting parties were organized; the white/Mexican mob was run like a "military" operation with leaders giving orders to attack or withdraw. They dragged Filipinos from their homes and beat them. They threw Filipinos off the Pajaro River bridge. They ranged up the San Juan road to attack Filipinos at the Storm and Detlefsen ranches; at Riberal’s labor camp, twenty-two Filipinos were dragged out and beaten almost to death. A Chinese apple-dryer that employed Filipinos was demolished; shots were fired into a Filipino home on Ford Street; and 22-year-old Fermin Tobera died after being shot in the heart when he was hiding in a closet with 11 others, trying to avoid the rounds of bullets fired at a bunkhouse in Murphy Ranch in San Juan Road on the 23rd.[11]
The police in Watsonville, led by Sheriff Nick Sinnott, gathered as many Filipinos as they could rescue and guarded them in the City Council’s chamber while Monterey County Sheriff Carl Abbott secured the Pajaro side of the river against further riot.
The mob finally went home on the 25th.
Aftermath
The violence spread to Stockton, San Francisco, San Jose, and other cities. A Filipino club was blown up in Stockton, and the blast was blamed on the Filipinos themselves. In Gilroy, masked men warned a Japanese farmer to discharge his Filipinos. Fifty unemployed whites and Filipinos were hustled out of town by police, trying to preempt possible fighting.
Many Filipinos fled the country. News of the riots spread to the Philippines, where there were protests in solidarity. The body of Fermin Tobera was sent to Manila, where he is considered a martyr, a symbol of the Filipinos' fight for independence and equality.
The five days of the Watsonville riots had a profound impact on California’s attitude toward imported Asian labor. As a result, Filipino immigration plummeted, and while they remained a significant part of the labor in the fields, they began to be replaced by Mexicans.
Yet, seven months after the Watsonville Riots, Filipino lettuce pickers carried out a successful strike in Salinas for better treatment. In addition, although their relationships were frowned upon, white women and Filipino men continued to meet and marry.
In September 4, 2011, California apologized to Filipinos and Filipino Americans in an Assembly resolution authored by Assemblyman Luis Alejo, D-Salinas. "Filipino Americans have a proud history of hard work and perseverance," Alejo said in a statement. "California, however, does not have as proud a history regarding its treatment of Filipino Americans. For these past injustices, it's time that we recognize the pain and suffering this community has endured."[12]
#inherently
Internal migration
See also: History of Filipino Americans
As U.S. nationals, Filipinos had the legal right to work in the United States, and as early as 1906 they were working on Hawaii's sugar and pineapple plantations as full-time laborers. Assuming the Filipino workers' unfamiliarity with their rights, employers paid sakadas the lowest wages among all ethnic laborers; and Filipinos were introduced as strikebreakers as part of a divide and rule strategy to prevent cross-ethnic mobilization and thereby ensure smooth production processes .[2]
The Immigration Acts of 1917 and 1924, which targeted non-whites of Asian descent, allowed Filipinos to answer the growing demand for labor on the U.S. mainland. From the 1920s on, "overwhelmingly young, single, and male"[3] Filipinos migrated to the Pacific Coast, joining Mexicans in positions previously filled by Chinese, Japanese, Koreans, and Indians.[4] In California, Filipinos were the dominant Asian farm labor force during the next two decades.[5]
Farm life
Filipino laborers' resilience in harsh working conditions made them favorite recruits among farm operators. In California's Santa Clara and San Joaquin Valleys, Filipinos were often assigned to the backbreaking work of cultivating and harvesting asparagus, celery, and lettuce. As in Hawaii, the industry and perceived passivity of these little brown brothers were used to counter the so-called "laziness" of working-class whites and other ethnic groups.[6]
Due to gender bias in immigration policy and hiring practices, of the 30,000 Filipino laborers following the cycle of seasonal farm work, only 1 in 14 were women.[7] Unable to meet Filipinas, Filipino farm workers sought the companionship of women outside their own ethnic community, which further aggravated mounting racial discord.
Mounting tensions
In the next few years, white men decrying the takeover of jobs and women by Filipinos resorted to vigilantism to deal with the "third Asiatic invasion." Filipino laborers frequenting pool halls or attending street fairs in Stockton, Dinuba, Exeter, and Fresno risked being attacked by nativists threatened by the swelling labor pool as well as the Filipino's presumed predatory sexual nature.[8]
In October 1929, Filipinos at a street carnival in Exeter were shot with rubber bands as they walked with their white female companions. In response to the knifing of a heckler, a mob of 300 white men led by then Chief of Police C. E. Joyner burned the barn of a rancher known to hire Filipinos; and Joyner ordered the shutdown of a nearby labor camp. According to local press, the riot was caused primarily by Filipinos' insistence on equal treatment by white women.[9]
Two months later, in the morning of December 2, 1929, in Watsonville, a coastal town 189 miles (304 km) away, police raided a boardinghouse and found two white girls, aged 16 and 11, sleeping in the same room with Perfecto Bandalan, a 25-year-old lettuce grower. The Watsonville community was outraged and remained so even after learning that Bandalan and 16-year-old Esther Schmick were engaged, and that they were caring for Esther's sister Bertha at her mother's request. [10]
Riots
Near midnight on January 18, 1930, 500 white men and youths gathered outside a Filipino dance club in the Palm Beach section of Watsonville. The club was owned by a Filipino man and offered dances with the nine white women who lived there. The mob came with clubs and weapons intending to take the women out and burn the place down. The owners threatened to shoot if the rioters persisted, and when the mob refused to leave, the owners opened fire. Police broke up the fight with gas bombs. Two days later, on January 20, a group of Filipino men met with a group of white men near the Pajaro River bridge to settle the score. A group of Mexican men then arrived and took sides with the whites. The riot began and continued for five days.
Hunting parties were organized; the white/Mexican mob was run like a "military" operation with leaders giving orders to attack or withdraw. They dragged Filipinos from their homes and beat them. They threw Filipinos off the Pajaro River bridge. They ranged up the San Juan road to attack Filipinos at the Storm and Detlefsen ranches; at Riberal’s labor camp, twenty-two Filipinos were dragged out and beaten almost to death. A Chinese apple-dryer that employed Filipinos was demolished; shots were fired into a Filipino home on Ford Street; and 22-year-old Fermin Tobera died after being shot in the heart when he was hiding in a closet with 11 others, trying to avoid the rounds of bullets fired at a bunkhouse in Murphy Ranch in San Juan Road on the 23rd.[11]
The police in Watsonville, led by Sheriff Nick Sinnott, gathered as many Filipinos as they could rescue and guarded them in the City Council’s chamber while Monterey County Sheriff Carl Abbott secured the Pajaro side of the river against further riot.
The mob finally went home on the 25th.
Aftermath
The violence spread to Stockton, San Francisco, San Jose, and other cities. A Filipino club was blown up in Stockton, and the blast was blamed on the Filipinos themselves. In Gilroy, masked men warned a Japanese farmer to discharge his Filipinos. Fifty unemployed whites and Filipinos were hustled out of town by police, trying to preempt possible fighting.
Many Filipinos fled the country. News of the riots spread to the Philippines, where there were protests in solidarity. The body of Fermin Tobera was sent to Manila, where he is considered a martyr, a symbol of the Filipinos' fight for independence and equality.
The five days of the Watsonville riots had a profound impact on California’s attitude toward imported Asian labor. As a result, Filipino immigration plummeted, and while they remained a significant part of the labor in the fields, they began to be replaced by Mexicans.
Yet, seven months after the Watsonville Riots, Filipino lettuce pickers carried out a successful strike in Salinas for better treatment. In addition, although their relationships were frowned upon, white women and Filipino men continued to meet and marry.
In September 4, 2011, California apologized to Filipinos and Filipino Americans in an Assembly resolution authored by Assemblyman Luis Alejo, D-Salinas. "Filipino Americans have a proud history of hard work and perseverance," Alejo said in a statement. "California, however, does not have as proud a history regarding its treatment of Filipino Americans. For these past injustices, it's time that we recognize the pain and suffering this community has endured."[12]
#inherently
Roaden Polynice
Superstar
cole phelps
Superstar
Inherently...........
End Cruelty
Yuffie butter!
@KingpinOG is an og racist @sshole from the SOHH days...I'm surprised he's been tolerated for this long on these boards.
@bigDeeOT is the most shameful c00n on here. I don't even want to read anymore of his posts...I read a couple and they were sad and just frustrating to read. We don't need people like him on this site.
@7oclock is some white liberal that tries to tell black people how to live and what to do as if we're incapable of making our own decisions and controlling our own destinies...
They can all go to theon garbage night.
not sure how the moderators allow this type of stupidity to go on - it's always a bad idea when the sheep are the shepherds and the shepherds are portrayed as the wolves.
Malik
Superstar
Sounds like your displacing and over-compensating the fact that you probably never been through any real racism.
It's not present on "hip-hop" boards because it doesn't need to be.
No one is trying to silence, you just look like a raving idiot and racist yourself when you present your ideas like you do. You can be pro-black without being anti-white, you can also steer towards the mean and not take the opposite extreme to balance the equation. You can be Malcolm X with the rifle or you can be Malcolm X after Mecca - the one they killed, which one do you think they felt was more dangerous?