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alwaysbewoke · 2 months

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Thomas Jennings was a free man born in 1791 in New York City. He was 30 years old when he was granted a patent for a dry cleaning process. In his early 20s Thomas Jennings became a tailor, and later opened a dry cleaning business in the city. As a tailor. Jennings' skills were so admired that people near and far came to him to alter or custom tailor items of clothing for them. Eventually, Jennings reputation grew such that he was able to open his own store on Church street which grew into one of the largest clothing stores in New York City. While running his business Jennings developed dry-scouring. He had many customers complain of their clothes being ruined by stains and so he began experimenting with cleaners and mixtures that would remove the stains without harming the material. He earned a large amount of money as a tailor and even more with his dry scouring invention and most of the money he earned went to his abolitionist activities. In 1831, Thomas Jennings became assistant secretary for the First Annual Convention of the People of Color in Philadelphia, PA. Thomas L. Jennings Dry Scouring technique created modern day dry cleaning. Jennings was fortunate that he was a free man at the time of his invention. Besides all the other indignities and cruelties slaves had to face, they were also ineligible to hold a patent. Under the US patent laws of 1793 a person must sign an oath or declaration stating that they were a citizen of the USA. While there were, apparently, provisions through which a slave could enjoy patent protection, the ability of a slave to seek out, receive and defend a patent was unlikely. Later, in 1858, the patent office changed the laws, stating that since slaves were not citizens, they could not hold a patent. Furthermore, the court said that the slave owner, not being the true inventor could not apply for a patent either. Thomas Jennings died in New York City in 1856.

#black history #Thomas Jennings #dry cleaning #inventor #tailor #abolitionist #New York City #patent law #slavery #abolitionist activities #dry scouring technique #historical injustice #patent discrimination #civil rights activism #African American entrepreneurship #19th century America

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mental-mona · 2 years

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#stanford university #historical injustice #jumblr #antisemitism #jews

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uncanny-tranny · 7 months

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When I talk about ground-breaking trans history, I'm talking about this:

#trans #transgender #lgbt #lgbtq #ftm #mtf #nonbinary #trans meme #described images #image description in alt #YES THIS IS 10000000% A JOKE POST #this image just lives rent-free in my head because i'm a simple man #i think i'm so obsessed because i would LOVE a miku binder. how hilarious and campy would that be #it was weird during the time where people woobified the founding fathers because of that musical though #like. there /might/ be better historical figures to do that to if you really want to????#so i'm definitely glad that part is over because it was probably.... Not Good #and anyway i don't think it's necessarily appropriate TO woobify historical figures like that?? like. it definitely crosses the line...#...to the point where you might treat them like a book character rather than a complex human being...#...especially if they have done injustices toward others. we must recognize that without downplaying it by treating them like a character

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goldensunset · 6 months

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‘filtering out content about upsetting current events on social media is wrong and disgusting because you’re basically looking away and remaining ignorant’ is a weird bit of discourse to me. as much as we like to joke about being terminally on tumblr it’s pretty wild to assume someone doesn’t have, like, a life outside of the fandom stupidity website and that tumblr is the only source of information they could possibly have access to. buddy some of us actually do read the old fashioned news and talk to people i actually don’t need to hear you specifically talk in order to understand that the world is a nightmare. i use this website to scroll through pretty pictures

#i continue to see stupid posts on my dash #peach rambles #it’s really not hard to Gain Access To Information #when people say ‘it’s ok to step away from upsetting stuff on social media for your mental health’#they mean ‘if you’re the type to collapse into a depressive spiral and doomscroll to no valuable end you gotta cut that out’#if you interpret that as ‘turn a BLIND EYE to historical injustices just like people did with the NAZIS!!!’ something’s wrong with you #‘if you use this website casually that makes you COMPLICIT in evils you have no part in!!#obviously the solution is to reblog posts to your tiny amount of followers and practice actively Feeling Bad!’#respectfully please get in touch with reality #like.

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patches-the-sock-monkitty · 1 year

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social media has ruined activism. when the government fucks us over for the millionth time people don’t even get mad or protest anymore they just make a twitter post about it and promptly forget about it in a week or so

#it happened with roe v wade it happened with jina mahsa amini it happened with the goddamn russia ukraine war #there used to be riots and historical marches and now it’s just posts. posts are not activism you fucking idiots #get off tumblr for once and get mad about a government injustice for more than three days #patches and her hot takes

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lafcadiosadventures · 2 months

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Madame Putiphar Groupread. Book Two, Chapter XXXIII

The Parc-aux-Cerfs makes a stage entrance via our disgusting main libertines's secret schemeing meeting (as always, sensitive content is discussed within)

{check my friends and fellow readers's posts as well-> @sainteverge and @counterwiddershins }{pro tip: sainteverge is translating this lexical goliath here, Even if you can read it in french, their verson usually has very interesting footnotes and research you cannot find in the online french versions}

[x]

Not to be redundant but formaly speaking this is one of the theatrical dialogue chapters. Borel makes his dolls talk with each other, the narrator makes zero interventions.

We have the rare pleasure of an intimate glimpse into Villepastour's and Putiphar's secret reunion...

Our two friends (like Saint-Ange and Dolmancé, or Valmont and Merteuil, but even less likeable somehow) are together because Villepastour wants to be paid back for the help he has given Putiphar in the Patrick affair.

Our borelesian libertines are hypocrites. If the sadian duo had their own mansion and boudoir to speak as freely as they wanted and rip as many social conformity masks as they wished, Villepastour and Putiphar do the contrary. Even in private they feign offended morality, especially Putiphar.

She intends to make Villepastour believe Patrick has dishonoured her “up to the waist”. (the “woman pretends to be raped by the guy who rejected her” trope is pretty disgusting, do better Borel) Villepastour humours her and goes off in a rant full of mock puritan indignation. Interesting concepts in his speech are: “contagious” people, who spread their noxious mores among the Court and the City... who are these contagious people? Foreigners? Not really, but Villepastour is keen on demonizing foreigners during this whole chapter. It's Readers of Philosophy, apparently. The Philosophers (aka the french Enlightnement gang, most of whom had been in jail or in exhile) had corrupted France irreparably, causing according to Villepastour, children to need wet nurses out of their own sheer perversion, among other things. The philosophers had gone too far in their attempt to shake off prejudices, they have shaken virtue as well.

(I will always remark how much influence the french enlightenment, CERTAIN TEXTS of the French Enlightenment have had to many romantic authors. Within the petit cénacle, Nerval was a huge admirer of Diderot's Jacques le fataliste, of Rétif de la Bretonne's Parisian Nights, Borel has some Diderotian turns of phrase in Passereau, and names "Jacques" in Medianoche, seems to be in a constant dialogue with some of Rousseaus works in Passereau and in Madame Putiphar... Gautier was an admirer of Diderot's Salons, and followed his conversational and passionate school of art criticism, beging to go against artistic and moral conventions. The Enlightenment is of course, what the Romantics were reacting against, but. Hastag notalllumières. The secret, posthumously published fictions of Diderot, those transgressive texts he didn't dare to publish for fear of being incarcerated a second time, seem like a crucial key to undertsand where some of the interests of the young Romantics came from. He is even part of the inspiration behind Schiller's Rauber, and with it, the Romantic Outlaw trope. Don't sleep on Diderot is what i'm saying, his influence is vast and his secret texts are not what his more divulged writings would lead you to think he is)

That last paragraph about Virtue is interesting because, on the one hand, OH THE HYPOCRISY. You can totally imagine the ironic tones in which these two speak of Virtue, how disgustingly they accuse mere children of being perverse. On the other, it's always interesting to see how the elites will seek for a scapegoat: philosophers in this case. And I also like how Putiphar, who is shown to be a fan of the enlightenmet in previous chapters (owns a Rousseau volume that Patrick uses against her) likes the Philosophes only when they are useful to her (once they go too far in their challenges to her class, she cracks a whip and it's off to jail/exhile for them) Remember how Borel spoke of her being a benefactress to the Philosophes because it gave her power, it provided her with intelligent people who were indebted to her/therefore in her service.

So these two delightful fellas continue their tête-à-tête, the marquis complains about Deborah to Putiphar, he wants her arrested. Why, asks madame Putiphar, when raping her would be so much simpler -she is now alone- and less of a boureaucratic hassle, surely. (men she says, can always triumph over women, “courage, marquis!”, noone is un-rapeable, even if she pretends to be so)(the marquis knows that the fact that Patrick is away is almost irrelevant since Deborah has been more than capable of defending herself, but he conveniently keeps silent.)

So, given that Debby is an “impenetrable” fortress, Madame Putiphar reasures him “don't worry, we will form her” (Putiphar, like the marquis before her and like many Sade characters, insists that sex is a discipline one has to be enlightened on, by force if necesary...)

The marquis does a description of Debby's "English hipocrisy" that is so appealing to frenchmen who are too accustumed to their women's shamelessness, (very hitchcock to truffault's definition of english vs latin beauties core)(but we don't need to go back to the 60's... this stereotype is alive and well)

So Putiphar claims that her Punishment for Deborah will be Educating her, forming her... the Marquis should know by now what she means, but he cannot tell..

Putiphar explains she is worried her enemies are pushing a new favorite to turn the King against Pompadour. She is certain she is not as witty to hold his attention for long, as she has. And the Parc-aux-Cerfs is pretty barren at the moment, only a couple of young girls are being trained in it (and when Borel writes young, he means it, after the first period in which the parc was mostly populated by soldier's widows forced to sexually satisfy the king, the royal person became fearful of syphilis, so he started demanding children, girls aged between 12 and 14 years)(this is all real, Borel has been accused of demonizing Pompadour but she was actually involved in this, at least during the initial period of the Parc, and she was well aware of what happened in it, since it was strategically beneficial for her to be the author of the king's pleasures even if it was by proxy. It is important to recognize that many Romantic novels, while melodramatic and exagerated if you will, root their fantasies in facts and have the intention of denouncing real forgotten horrors from a ruling class that had managed to return to power like reventants, after the french revolution, with no long lasting punishment for their crimes...)

Villepastour is delighted by the perverse perfection of the idea. Pompadour is weary Deborah, being so beautiful and intelligent, will grow ambitious and become a threat.

Villepastour says this is out of the question, since she is a prude and a peniless foreigner (it doesn't follow but ok) her pride is more of a potential threat, but there is no one The Madame cannot break in, Pompadour reasures him. She has tamed the most rebellious of them...

Pomp commands some henchman to kidnap deborah, in the meantime she makes out with Villepastour and invites him to dine with her. Cruelty is the ultimate aphrodisiac, but more importantly, a tool of government.

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annex:

first hand source on the children of the parc aux cerfs. even this person who intends to rescue the king from very partial anti-royalist historians (Michelet), considers this a reliable, dispassionate source (a source brought to light by Michelet himself)(Michelet accuses the king of being sadistic, wilfully harming the children. The fact that this man thinks it's all good since the children were "not virgins, but sluts" and there are no historical accounts depicting the king hitting them makes it all ok.... is beyond me)

20 février 1756 … …Le roi se livre à la nature, et cherche à se ragoûter par de petites filles très-neuves qu' on lui fait venir de Paris. Il se pique d' emporter des p... de quinze ans. On lui amena, il y a quelques jours, une petite fille de cet âge qui était à peine vêtue ; il s' enrhuma à la poursuivre dans le lit et hors du lit. Cependant, il fait du bien à ces petites créatures, et, s' il se comporte en paillard, il ne fait rien en ceci contre l' honnête homme. L' on dit que le Sieur Lebel, son grand pourvoyeur, est sur le côté, et l' on ne sait qui a procuré sa disgrâce….

Journal et mémoires du marquis d'Argenson Vol. 9. 1755-1757. [2] publ... pour la Société de l'histoire de France par E.-J.-B. Rathery

#madame putiphar #long post #text post #i am always grateful for the angry side of romanticism. motecristo putiphar goriot. i've learnt so much about power abuse via them #i am aware it's fiction thank you very much. but i love the combination of high drama + very real denounciation of historical injustices

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qqueenofhades · 11 months

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people who say “the democrats should just focus on economics/policy” *glares at every centrist in my life who’s upset at the Democrats for being too “woke” and “allowing” Republicans to win* need to realize that statistically a lot of Dem policies are liked by about 2/3 of the country. Universal healthcare, free college, abortion, and helping undocumented immigrants gain citizenship for a few examples are supported by the majority of Americans. A refusal to vote blue is not about policy at all. Never has been.

it's the raaaaaaaaaacism

#anonymous #ask #politics for ts #i mean yeah #democratic economic policies are genuinely popular #because they -- zomgz -- help people #but for half this country that is not acceptable #because they might also help people of color #or redress historical racial injustice #or jfc even ACKNOWLEDGE it #and that is a bridge too far #and so we are stuck with this #*sigh*

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ivygorgon · 4 days

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👨‍👩‍👧‍👦Out with Incest Laws: Reconsider Blood Quantum Laws in Native Reparations

An open letter to State Governors & Legislatures

1 so far! Help us get to 5 signers!

I am writing to express profound concerns about the continued reliance on Blood Quantum Laws, or Indian Blood Laws, in Native Reparations Programs. These laws, established by federal and state governments as far back as 1705, define Native American status based on fractions of Native American ancestry, perpetuating harmful consequences for tribal communities and some, alarmingly, terminating before just 5 generations.

The use of Blood Quantum Laws has led to detrimental effects on Native American families and communities. It has incentivized harmful family planning practices, compelling individuals to marry within close kin networks to maintain "pure bloodlines." This practice not only violates individual autonomy but also jeopardizes genetic diversity and the long-term viability of tribal populations.

Of utmost concern is the declining population within many tribal communities, with some nearing critical thresholds of fewer than 1000 individuals. This situation is further exacerbated by the principles of population biology, particularly the 50/500 rule, which underscores the need for a minimum population of 500 individuals to reduce genetic drift and ensure sustained viability. It is troubling to note that these laws inadvertently encourage cousin marriages, posing additional risks to community health and resilience.

Moreover, Blood Quantum Laws impose an arbitrary expiration date on government-funded reparations and jeopardize the cultural continuity of these communities. By tethering Native American status to ancestry thresholds, these laws undermine the diversity and autonomy of tribal enrollment criteria.

I urge policymakers to urgently reconsider the use of Blood Quantum Laws in Native Reparations Programs and advocate for a more inclusive and sustainable approach to reparations. This approach should prioritize the cultural and social integrity of Native American communities, safeguarding their continued existence and resilience for future generations.

Our villages were razed by colonizers, our ancestors were genocide survivors, and, as ever, our children bear the enduring impacts of historical injustices.

Thank you for considering these critical issues and taking decisive action to address them.

Source:

📱 Text SIGN PBDXGL to 50409

🤯 Liked it? Text FOLLOW IVYPETITIONS to 50409

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rabbitcruiser · 2 months

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Day of Remembrance

February 19th is a significant date for the Japanese American community. On this day in 1942, President Franklin D. Roosevelt signed Executive Order 9066, which gave the U.S. Army the authority to remove civilians from the military zones established in Washington, Oregon, and California during WWII. This led to the forced removal and incarceration of some 120,000 Americans of Japanese ancestry living on the West Coast, who had to abandon their jobs, their homes, and their lives to be sent to one of ten concentration camps scattered in desolate, remote regions of the country.

No Japanese Americans were ever charged, much less convicted, of espionage or sabotage against the United States. Yet they were targeted, rounded up, and imprisoned for years, simply for having the “face of the enemy.”

Every February, the Japanese American community commemorates Executive Order 9066 as a reminder of the impact the incarceration experience has had on our families, our community, and our country. It is an opportunity to educate others on the fragility of civil liberties in times of crisis, and the importance of remaining vigilant in protecting the rights and freedoms of all.

Source

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alwaysbewoke · 2 months

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On March 5th, 1959, 69 African American boys, ages 13 to 17, were padlocked in their dormitory for the night at the Negro Boys Industrial School in Wrightsville. Around 4 a.m., a fire mysteriously ignited, forcing the boys to fight and claw their way out of the burning building. The old, run-down, & low-funded facility, just 15 minutes south of Little Rock, housed 69 teens from ages 13-17. Most were either homeless or incarcerated for petty crimes such as doing pranks. 48 boys managed to escape the fire. The doors were locked from the outside and fire mysteriously ignited on a cold, wet morning, following earlier thunderstorms in the same area of rural Pulaski County. The horrific event brought attention to the deplorable conditions in which the boys lived. The boys all slept in a space barely big enough for them to move around & theyre one foot apart from one another & their bathroom was a bucket at the corner where they had to defecate in. In an ironic twist, the land in which the school stood is now the Arkansas Department of Correction Facility Wrightsville Unit. In 2019 a plaque was finally placed after 60 years.

PURE EVIL!!! MY GOD!!

#white racial hatred #white people are evil #racism #civil rights #history #black history #historical injustice #institutional neglect #fire tragedy #juvenile justice #systemic racism #correctional facilities #commemoration #memorialization #social reform

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stylechronicles · 10 months

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A Tale of Resistance: Malcolm X and the Wounded Knee Massacre

Introduction:

In the annals of American history, two significant events stand as symbols of resistance and the struggle for justice: the activism of Malcolm X and the Wounded Knee Massacre. Though seemingly unrelated, these events are intertwined through the shared themes of indigenous rights, racial injustice, and the fight against systemic oppression. In this blog post, we delve into the relationship between Malcolm X and the Wounded Knee Massacre, exploring how their stories intersect and shed light on the ongoing struggle for equality and liberation.

Malcolm X: Championing Civil Rights and Empowerment:

Malcolm X, an influential civil rights leader, advocated for the rights and empowerment of African Americans in the United States. He staunchly opposed racial segregation, challenged white supremacy, and called for black liberation. His powerful speeches and unwavering commitment to social justice inspired a generation to resist oppression and fight for their rights.

Indigenous Rights and the Plight of Native Americans:

Parallel to the civil rights movement, Native Americans were also engaged in their own struggle for justice and self-determination. Native American communities faced centuries of displacement, forced assimilation, and broken treaties. The Wounded Knee Massacre of 1890 stands as a tragic symbol of the violence and oppression inflicted upon Native Americans by the U.S. government.

Common Ground: The Fight Against Systemic Oppression:

Despite their different backgrounds, Malcolm X and Native American activists shared a common understanding of systemic oppression and the need for collective resistance. Both movements sought to challenge oppressive systems and secure justice for their respective communities. Malcolm X's teachings on self-determination and the fight against institutionalized racism resonated with Native American activists who sought to reclaim their cultural identity and sovereignty.

Intersectionality and Solidarity:

The relationship between Malcolm X and the Wounded Knee Massacre extends beyond shared struggles; it highlights the importance of intersectionality and solidarity in the fight against oppression. By recognizing the interconnectedness of various struggles, activists can forge alliances, build bridges, and amplify their collective voices. Malcolm X's emphasis on unity and the power of alliances resonated with Native American activists, leading to a convergence of their efforts during the civil rights era.

Legacy and Lessons Learned:

Both Malcolm X and the Wounded Knee Massacre left a lasting impact on the fight for justice and equality. Malcolm X's legacy continues to inspire activists around the world, reminding them to challenge systems of oppression and demand liberation. The Wounded Knee Massacre serves as a stark reminder of the ongoing struggle for indigenous rights and the need to address historical injustices.

Conclusion:

The relationship between Malcolm X and the Wounded Knee Massacre unveils the interconnectedness of struggles for justice and the need for solidarity among marginalized communities. These historical events remind us that the fight against systemic oppression transcends boundaries and demands collective action. By exploring the shared themes of indigenous rights, racial justice, and resistance, we honor the legacies of both Malcolm X and the Wounded Knee Massacre. As we strive for a more just and equitable society, let us draw strength from these stories of resilience and continue the work of dismantling oppressive systems that affect us all.

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