A bed wench tried to ruin my career
- Thread starter EBK String
- Start date
onelastdeath
Banned
Yes. Because you’ve used that term repeatedly and not just in this one case. Not to mention, like I said, it’s a disrespect to the people who fought everyday just so your black ass could have the freedom to talk about an imaginary career to talk about on the internet
Clown
look at you calling a black slave a “hoe”.
Like it’s like y’all don’t even realize what the fukk y’all talking about.
Call a woman who was dragged from her homeland on a ship, brought to a strange land and at the very least clearly suffered from aggressive PTSD, from the chattel slavery environment alone a “hoe”.
No fukking respect.
Daughters of the trade breh
I know it hurts to know she was always a sellout but hey
The more you know
onelastdeath
Banned
Do I care to read a book written by someone who wasn’t there? You wanna disrespect black people that bad?
Call it what you want, those “bedwenches” we’re still stronger and endured more than you or any of us do on a daily basis.
There’s an old saying: No one has more freedom in this country then white men and black women. It’s so fukking true but these bytchasses in thecoli don’t want to hear that and the real history between them.
onelastdeath
Banned
the fukk?
BW have more freedom than WW?
No, but definitely more than black men.
Edit: For the record, I don't use the terms "bedwench/buck" or "c00n" anymore as they are both, in essence, racist anti-black slurs. Using them as a way to shame and ostracize other black people because of their personal beliefs or decisions doesn't change that fact.
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BrandonBanks
Arab Money
Some black women are real cool, super cool, but i'm not going to act like there aren't some who love to tear down or try to fukk with a black man's money/livelihood/rep. It doesn't work a lot of the time but some still try. It's happened to me by bytches who barely knew me, it was this broke ugly chick.
Clay Puppington
rabid
Ah, okay. Now I know why you posted that loser shyt because you have a LOSER MENTALITY!
BruhManFromTheFifthFlo
Veteran
Hurt:Umad2pac:
@He Won’t Die has been silent since that ether @Supper dropped. Yeah nikka shut up.
Black p*ssy literally nurtured our future slavemasters to health and prosperity bu enslaving us. They did it willingly before we even got to America. At a time when black kings were still more powerful than the would be white slave master.
Pernille Ipsen. Daughters of the Trade: Atlantic Slavers and Interracial Marriage on the Gold Coast. Philadelphia: University of Pennsylvania Press, 2015. xviii + 269 pp. Maps. Notes. Notes on Sources. Illustrations. Bibliography. Index. $49.95. Cloth. ISBN: 978-0812246735.
Pernille Ipsen’s Daughters of the Trade is a rare study of marriage practices and experiences at the intersection of two oft-neglected spaces: the Danish Atlantic and Ga-speaking communities on the Gold Coast of West Africa. As Ipsen ably demonstrates, there is much to be learned from Dano–Ga society that can help us more broadly conceptualize the Atlantic and those who made their lives at its edges and across its waters.
Ipsen’s study focuses on casssare(interracial) marriages in the region surrounding the Danish fort at Christiansborg, within the confines of the Osu district in modern-day Accra. Her narrative extends from the beginning of the eighteenth century to 1850, when the Danes officially sold their fort and possessions to the British government. Her sources are government [End Page 257] and church records, private letters, and official correspondence, from which she produces a discursive and cultural history of attitudes toward cassare marriages and the experiences of those who were its participants or off-spring. Ipsen demonstrates how marriages in the early period of her study were vital to the survival and prosperity of Danish merchants and soldiers, and later to the commercial success of the Danish slave trade in an era when African rulers were much more powerful than their European partners. Many of the Danes who were married to Ga women learned to live within the rules and with the comforts of their wives’ compounds and lifestyles. However, by the late eighteenth century, consuming and displaying European culture and material became a way for women in cassare marriages and their children to claim protection and advantages of connection to the Danish church and fort. In making this shift, they managed to claim a truly intermediary and hybrid position of value to both Ga and Danish communities on the coast. Fifty years later, however, incipient colonialism brought such intermediary positions into question. While both the wives and children of Danes in the Osu region could occasionally still make claims on inheritance and schooling, they faced new challenges in seeking employment and association with the administration. As Ipsen demonstrates through both written works and art, the emergence of racialism played a large role in this transformation, bringing hybridity under attack even as Dano–Ga families were claiming a particular and distinct identity through their household goods and cultural practices.
Daughters of the Trade is structured chronologically, with consecutive chapters jumping forward twenty to fifty years but also moving occasionally from Christiansborg and Osu to Copenhagen and, briefly, the Danish Caribbean. Ipsen’s interpretation is clearly underpinned by cultural and literary studies theory with a gender studies inflection, although neither theory nor methodology is thoroughly elucidated in the introduction. Throughout, the cassare marriage remains at the center of her interpretive frame, changing over time but nevertheless consistently demonstrating several core features. In general, Ga women acculturated their husbands to their society more than they themselves became Danish. These women served their husbands as translators, cultural ambassadors, and trading partners. They also were frequently investors in their businesses and were often beneficiaries of their estates. The children of those marriages, in general, belonged to their mother’s extended families, and recognition by their fathers varied.
By exploring cassare marriages in the eighteenth and nineteenth centuries, Ipsen brings to light the stories of numerous fascinating African women, beginning with Koko Osu, the daughter of the caboceer of Osu who was married to the future governor of Danish Christiansborg in the early 1700s, and concluding with Severine Brock, the Dano–Ga woman who married the last governor of the fort in 1842. Yet she has far more to say about the worldview and attitudes of Danish men like Ludewig Romer and Chaplain Elias Svane. It is not really fair to chide Ipsen for this imbalance, [End Page 258] as the sources are clearly weighted in the direction of the males who
Pernille Ipsen. Daughters of the Trade: Atlantic Slavers and Interracial Marriage on the Gold Coast. Philadelphia: University of Pennsylvania Press, 2015. xviii + 269 pp. Maps. Notes. Notes on Sources. Illustrations. Bibliography. Index. $49.95. Cloth. ISBN: 978-0812246735.
Pernille Ipsen’s Daughters of the Trade is a rare study of marriage practices and experiences at the intersection of two oft-neglected spaces: the Danish Atlantic and Ga-speaking communities on the Gold Coast of West Africa. As Ipsen ably demonstrates, there is much to be learned from Dano–Ga society that can help us more broadly conceptualize the Atlantic and those who made their lives at its edges and across its waters.
Ipsen’s study focuses on casssare(interracial) marriages in the region surrounding the Danish fort at Christiansborg, within the confines of the Osu district in modern-day Accra. Her narrative extends from the beginning of the eighteenth century to 1850, when the Danes officially sold their fort and possessions to the British government. Her sources are government [End Page 257] and church records, private letters, and official correspondence, from which she produces a discursive and cultural history of attitudes toward cassare marriages and the experiences of those who were its participants or off-spring. Ipsen demonstrates how marriages in the early period of her study were vital to the survival and prosperity of Danish merchants and soldiers, and later to the commercial success of the Danish slave trade in an era when African rulers were much more powerful than their European partners. Many of the Danes who were married to Ga women learned to live within the rules and with the comforts of their wives’ compounds and lifestyles. However, by the late eighteenth century, consuming and displaying European culture and material became a way for women in cassare marriages and their children to claim protection and advantages of connection to the Danish church and fort. In making this shift, they managed to claim a truly intermediary and hybrid position of value to both Ga and Danish communities on the coast. Fifty years later, however, incipient colonialism brought such intermediary positions into question. While both the wives and children of Danes in the Osu region could occasionally still make claims on inheritance and schooling, they faced new challenges in seeking employment and association with the administration. As Ipsen demonstrates through both written works and art, the emergence of racialism played a large role in this transformation, bringing hybridity under attack even as Dano–Ga families were claiming a particular and distinct identity through their household goods and cultural practices.
Daughters of the Trade is structured chronologically, with consecutive chapters jumping forward twenty to fifty years but also moving occasionally from Christiansborg and Osu to Copenhagen and, briefly, the Danish Caribbean. Ipsen’s interpretation is clearly underpinned by cultural and literary studies theory with a gender studies inflection, although neither theory nor methodology is thoroughly elucidated in the introduction. Throughout, the cassare marriage remains at the center of her interpretive frame, changing over time but nevertheless consistently demonstrating several core features. In general, Ga women acculturated their husbands to their society more than they themselves became Danish. These women served their husbands as translators, cultural ambassadors, and trading partners. They also were frequently investors in their businesses and were often beneficiaries of their estates. The children of those marriages, in general, belonged to their mother’s extended families, and recognition by their fathers varied.
By exploring cassare marriages in the eighteenth and nineteenth centuries, Ipsen brings to light the stories of numerous fascinating African women, beginning with Koko Osu, the daughter of the caboceer of Osu who was married to the future governor of Danish Christiansborg in the early 1700s, and concluding with Severine Brock, the Dano–Ga woman who married the last governor of the fort in 1842. Yet she has far more to say about the worldview and attitudes of Danish men like Ludewig Romer and Chaplain Elias Svane. It is not really fair to chide Ipsen for this imbalance, [End Page 258] as the sources are clearly weighted in the direction of the males who
im in a top tier post graduate professional schoo the industry isn't important, and I gave these black feminist in the black student union that work a few months ago and had them on the verge of tears dismantling their whole ideology. So fast forward to now.
At a networking event a black male professional in our industry who is an alumni took her a couple other black women to. Apparently she mentions my name talking about how she doesn't know what's wrong with me etc.
lucky for me dude happens to be a real nikka from around my way and told her feminism isn't for black people. she then proceeds to yell at him and throw her hands all in his face. Dude is highly connected and knows everybody so instead of harming my career she likely has hurt her own. ain't God good?
Columbo
Lieutenant
Just because we want nothing to do with c00ns and wenches makes us weak? We the strongest generation of nikkas if anything
Its c00ns like you that bring us down. Wenches, gay nikkas and lesbians. I want nothing to do with the weak, only the strong survive