I was watching a movie, a man called some laborers Coolies. So I looked it up. A Coolie is an Asian as well as an Indan from India who was first brought for labor. They were then treated in the fashion known to man. Cruel. They eventually were transported as slave labor. I see all the parallels to Africans and I see how they disposed of us then and still are attempting to minimize us out of existence today. The slur is very offensive like we find being called a [email protected]@er. ============ EVERY RACIAL SLUR YOU EVER HEARD AND THEN SOME! http://en.wikipedia.org/wiki/Category:Ethnic_and_religious_slurs Name calling started way before Columbus sailed the ocean that is no longer blue. Instead of it being blue. It is BLOOD RED from the blood of Africans, Chinese, Indians, Japanese and countless others from every inch of this Globe. If you research the past related with this. You know this. They replaced the Negroe and solved the problem by bringing in cheap slave labor, which didn’t take long to become slave labor and sex slavery. " COOLIE " • A contemporary racial slur for people of Asian descent, including people from India, Central Asia, etc. The coolie trade was criticised for unfairness to workers, and for being de facto slavery. Labourers would be transported aboard packed vessels to be sent to their destinations, and many would die on the way there due to malnutrition, disease, or other mistreatment. Is That so! That sounds like a standard routine employed by a slave trader. In the British Empire, coolies were indentured labourers who lived under conditions often resembling slavery. The system, inaugurated in 1834 in Mauritius, involved the use of licensed agents after slavery had been abolished in the British Empire. Thus, indenture followed closely on the heels of slavery in order to replace the slaves. • In Ethiopia, Cooli is a term that refers to those who carry heavy loads for someone. The word is not used as a slur however. The term used to describe Arab day-laborers who migrated to Ethiopia for labor work. ========== http://www.indiana.edu/~librcsd/etext/scoble/index.html HILL COOLIES. A BRIEFEXPOSURE OF THE DEPLORABLE CONDITION OF THE HILL COOLIES, IN BRITISH GUIANA AND MAURITIUS, AND OF THE NEFARIOUS MEANS BY WHICH THEY WERE INDUCED TO RESORT TO THESE COLONIES "Under the colour of a Bill for protecting the Indian labourers, it is proposed to legalize the importation of them into the colonies." ****** "Hundreds of thousands of poor helpless women and children are now to be abandoned to want, that the growth of sugar in the West Indies may not languish." It is in vain to shut our eyes to the calamities which impend on India. It was in this manner that the Slave-trade crept in, under the shadow of Parliamentary regulation; a race was then begun between abuses and legislation, in which legislation was always found to be in the rear. AND SO IT WILL BE WITH THE COOLEY TRADE. We must tread the same circle; and, after years of the most poignant misery, come to the same result, that in the case of the new, as of the old, trade, THE ONLY PATH OF SAFETY LIES IN ABSOLUTE PROHIBITION." Friend of India, Calcutta, 3rd Aug., 1839. That same old trade was African Trade ========== http://www.indiana.edu/~librcsd/etext/scoble/scoblem.html TABLE OF CONTENTS =========== http://www.indiana.edu/~librcsd/etext/scoble/SCOBLE3.HTM ORIGIN OF THE COOLIE SLAVE TRADE: 1.ORIGIN OF THE COOLIE SLAVE TRADE:--On the 4th January 1836, JOHN GLADSTONE, ESQ., addressed a letter to Messrs. GILLANDERS, ARBUTHNOT & Co., of Calcutta, in which he says,"You will probably be aware that we are very particularly situated with our negro appprentices in the West Indies, and that it is matter of doubt and uncertainty, how far they may be induced to continue their services on the plantations after their apprenticeship expires in 1840. This, to us,--is a subject of great moment and deep interest in the colonies of Demerara and Jamaica. We are, therefore, most desirous to obtain and introduce labourers from other quarters, and particularly from climates similar in their nature." After giving a most glowing account of the colony--the lightness of the labour required, and the repose enjoyed by the people--their "schools on each estate for the education of children; and the instruction of their parents in the knowledge of their religious duties"--(there are no schools on Vreed-en-Hoop, or Vriedestein!!) he sums up all by observing, "it may be fairly said they pass their time agreeably and happily." Full of fears, however, for the future, he adds, "It is of great importance to us to endeavor to provide a portion of other labourers, whom we might use as a set-off, and, when the time for it comes, make us, as far as possible, independent of our negro population." He then gives an order for 100 THIS IS WHAT THEY WANTED AND DID TO REPLACE NOT GIVING US ANYTHING. Then and Today! So name calling is their game. What we gonna do keep playing? Enough of the games, demand change, demand what you deserve by voting. Demand what you want by getting up off the wall. So what do you wanna do? Get up off the wall. Vote, support changing the block where you live, community, e-commerce and social well-fair where you live and trade. Get up and do your part by letting the street gangs and those bad BA-BA kids of yours know. Change will come and will HAPPEN. ===================== NEGRITUDE - BLACKNESS http://en.wikipedia.org/wiki/Négritude Négritude would, according to Senghor, enable Blacks under French rule to take a "seat at the give and take [French] table as equals." The term négritude (which most closely means "blackness" in English) was first used in 1935 by Aimé Césaire in the 3rd issue of L'Étudiant noir, a magazine which he had started in Paris with fellow students Léopold Senghor and Léon Damas, as well as Gilbert Gratiant, Leonard Sainville, and Paulette Nardal. L'Étudiant noir also contains Césaire's first published work, "Negreries," which is notable not only for its disavowal of assimilation as a valid strategy for resistance but also for its reclamation of the word "nègre" as a positive term. "Nègre" previously had been almost exclusively used in a pejorative sense, much like the English word "******." Négritude was criticized by some black writers in the 1960s as insufficiently militant. Keorapetse Kgositsile argued that the term was based too much on celebrating blackness by means of a white aesthetic, and was unable to define a new kind of black perception that would free black people and black art from white conceptualizations altogether.