Caribbean Project: Review: The Rise and Fall of the Plantation Complex

Philip D. Curtin's The Rise and Fall of the Plantation Complex

New World

Philip D. Curtin’s The Rise and Fall of the Plantation Complex is a series of essays about the transnational entity that we have described here as “the Golden Circle” or the “South Atlantic System.”

Curtin coined the term “South Atlantic System” but now prefers to use the term “the plantation complex” to describe the world of the plantation as it evolved over five centuries across three continents.

We have already told much of this story:

(1) The earliest sugar plantations in Europe were in the Arab-controlled areas of southern Iberia and Sicily during the Middle Ages.

(2) Europeans encountered sugar plantations in the Levant during the Crusades. After their expulsion from Palestine, the Venetians created sugar plantations in Cyprus and Crete. After the reconquest of Iberia and Sicily, the Portuguese, Spanish, and Normans took over the sugar plantations in those areas.

(3) In Europe, a combination of free laborers and slaves (often Slavs from around the Black Sea) had been used to work on the plantations. The European plantations in Cyprus and Crete were also more of an international venture that was financed by merchants from across the continent.

(4) In its first major leap into the Atlantic, the “plantation complex” jumped from the Mediterranean to Maderia, the Canary Islands, and São Tomé off the coast of Africa which were better suited to the growth of sugarcane.

(5) In Maderia and São Tomé, there was a gradual transition from using European free laborers and slaves to using Berbers and negroes as slaves on the sugar plantations. These two islands dominated the plantation complex in the early sixteenth century (1500 to 1550) and were the template for the transition to New World slavery.

(6) In the late sixteenth century (1550 to 1600), the plantation complex jumped from Maderia and São Tomé to northeastern Brazil, specifically to Pernambuco and Bahia where Sephardic Jews seem to have played a major role in getting it off the ground and where it took on all the familiar characteristics of New World slavery.

(7) During this period, Portugal and Spain were united under a single crown in the Iberian Union. Spain was the superpower of its day, the leader of the Counter-Reformation in Europe, and was embroiled in religious wars with England, France, and Holland. The Spanish Armada was sunk off the coast of Ireland in 1588.

(8) The Northern European powers later signed treaties with Spain (France in 1598, England in 1604, and Holland in 1609) that there would be peace in Europe, but “no peace beyond the line” where European international law wouldn’t apply and where anarchy would be allowed to prevail.

“Beyond the line” referred to a north-south line in the mid-Atlantic that intersected an east-west line along the Tropic of Cancer. The Americas, Asia, and sub-Saharan Africa were “beyond the line” until the 1690s when Spain finally ceded its claim to much of the New World to its Northern European rivals.

(9) So what happened that was so important while the Americas were “beyond the line”?

For starters, the British (or should I say, the English) moved into Virginia (1607), Bermuda (1612), Massachusetts (1620), St. Kitts (1624), Barbados (1627), Nevis (1628), Montserrat and Antigua (1630s), and Jamaica (1655).

The French moved into Québec (1608), Saint-Christophe (1624), Guadeloupe (1634), Martinique (1636), Saint-Domingue (1659), French Guiana (1660s), and Louisiana (1682).

At the time, the English (or British) and French saw themselves as challenging Spanish power in the New World. Most of their settlements were far away from the heart of Spanish power in Mexico and Peru and were seen as strategic staging grounds for undermining the Spanish Empire.

(10) The Dutch played a critical role in the spread of “the plantation complex” north into the Caribbean in the early seventeenth century.

Like the English and French, the Dutch took their own bite out of the New World pie: Aruba, Bonaire and Curaçao (1630s), New Netherland (1614), Sint-Maarten (1648), Sint Eustatius (1636), Cape Colony in South Africa (1652),  and most importantly, the brief Dutch occupation of Northern Brazil from 1630 to 1654.

(11) At this time (roughly from 1600 to 1640), the plantation complex was confined to its foothold in Portuguese Brazil, where Sephardic Jews seem to have been very active, as they definitely were before in São Tomé, but the Dutch occupation of Northern Brazil from 1630 to 1654 resulted in the dissemination of “sugar and slavery” to the Dutch, English, and French West Indies.

In 1640, Portugal revolted against Spanish rule. For most of the previous forty years, Portugal had been at war with Holland, and during the course of shaking off Spanish domination was able to focus its own energies on the reconquest of Dutch Brazil.

This resulted in a miniature Shoa in Brazil where many of the Portuguese “New Christians” had reverted to the open practice of Judaism under Dutch protection. Even before the Portuguese reconquest of Pernambuco, these Sephardic Jews hightailed it to the English, Dutch, and French West Indies, and many of them would later wind up in New Amsterdam and South Carolina which allowed toleration of Jews under John Locke’s constitution.

(12) The arrival of the Jews in the Caribbean (namely, in English Barbados, French Guadeloupe and Martinique, Dutch Curaçao and St. Eustatius, and later Dutch Suriname after 1667) coincided with the spread of the plantation complex north into the Caribbean.

No one disputes the fact that these Dutch and Portuguese Jews played a critical role in bringing the plantation complex to Barbados in the early 1640s. From 1640 to 1660, Barbados became the first Caribbean island to go through the “Sugar Revolution,” and it became the model New World “slave society” that was copied in the British Leeward Islands and Jamaica as well as in French Guadeloupe and Martinique in the late seventeenth century.

(13) From the 1670s and 1680s forward, the plantation complex spread from Barbados across the Caribbean from the Lesser Antilles to Jamaica and Saint-Domingue in the Greater Antilles. After 1670, it spread to the North American mainland in South Carolina which was spawned by colonists from Barbados.

It is less well known that thousands of less successful Barbadians also moved to the Chesapeake in Virginia in the late seventeenth century and brought their culture with them which also became a slave society after Bacon’s Rebellion in 1676.

(14) The eighteenth century from 1700 to the beginning of the American Revolution in 1776 was the Golden Age of the plantation complex which had blossomed from its New World foothold in northeastern Brazil, shifted its center of gravity to Saint-Domingue in the Caribbean in the eighteenth century, and spread as far north as the Mason-Dixon Line in the United States.

(15) In the early nineteenth century (following the destruction of Saint-Domingue), the plantation complex reached its apogee as it spread into Spanish Cuba, the Cotton Kingdom in the American South from 1820 to 1860, and in the Coffee Kingdom in São Paulo and Minas Gerais in Central Brazil.

In the preface, Philip D. Curtin describes the full range of the plantation complex as it existed in the New World:

“With the passage of time, the heart of the complex moved westward by way of the Atlantic islands, Brazil, and the Caribbean. It ultimately stretched from Rio Grande do Sul in southern Brazil to the Mason-Dixon line, and it had outliers, even at its eighteenth century prime, on the Indian Ocean islands of Réunion and Mauritius. Later on it spread even more widely to Peru, Hawaii, Queensland, Fiji, Zanzibar, and Natal – among other places – but this worldwide dispersion during the nineteenth century took place just as the complex began to be dismantled – first, with the ending of the slave trade from Africa, then with the widespread emancipation of slaves throughout the tropical world under European control.”

The most useful contribution of this book is the way in which Curtin defines the plantation complex, clarifies the role of the American South within the world of slavery, and sets the overall system within the wider context of world history.

In describing the settlement of the New World, Curtin distinguishes between “trading post empire” zones (this pattern was more typical of the East Indies than the West Indies), “true empire” zones (Mexico and Peru where a European minority ruled over the Amerindian indigenous minority), “transfrontier zones” (stateless societies like the vaqueros in Mexico, the metis in Canada, the trekboers in South Africa, the buccaneers in the Caribbean, the guachos in the Rio de la Plata), “true colony” zones (places like the United States where European settlers replaced the natives), and “plantation zones” (where the natives died off and Europeans imported slaves as a workforce).

Barbados, Virginia, Massachusetts, and Guadeloupe and Martinique were all originally intended to be “true colonies.” In time, Mexico and Peru became “plural societies” as a European settler minority thrived alongside the rebounding Amerindian population. In the Caribbean, the “transfrontier zone” created by the buccaneers as well as the “true colonies” were overwhelmed by the plantation complex. The American South was an unusual hybrid between the “true colony” zone and the “plantation zone.”

In the overall scheme of New World slavery, the American South, Cuba, and Puerto Rico were peripheral to the plantation complex which was centered on the Caribbean, or the “Golden Circle” as Southerners sometimes described the plantation complex in that region. In Dixie, a big “planter” was someone who owned about 40 slaves on a cotton farm with an average size of about 200 or 300 acres, and the slaves there spent only about 33 percent of their time doing anything related to cotton.

Curtin describes the plantation complex in terms of six conditions: (1) most people were slaves or forced laborers, (2) the population was not self sustaining, (3) agricultural enterprise was organized in large scale capitalist plantations, (4) the plantations had a feudal element in that masters exercised functions normally provided by government, (5) the plantations were created to provide a distant market with a specialized product, and (6) political control rested in another continent and in another kind of society.

In the American South, the majority of the population were White free laborers, and slaves were the minority in most states. The White population and the black population was not only self-sustaining, but grew faster than the White population in Europe. While there were plantations in the South, these plantations were relatively small, most of the slaves were not owned by planters, and the planter class was nowhere near as rich or as dominant in the total scheme of agriculture as sugar planters in the Caribbean. Finally, the plantations in the South were controlled by republican planters and farmers in their own sovereign and independent state legislatures rather than in a European metropole.

If one were to make an ethnocentric comparison between Virginia and South Carolina to Massachusetts and New Hampshire, then Virginia and South Carolina would appear to be “slave societies,” or societies based on slavery, as opposed to “slaveholding societies” like the northern United States before the abolition of slavery.

Alternatively, if one were to compare South Carolina and Mississippi to Barbados and Saint-Domingue, then South Carolina and Mississippi (to say nothing of Missouri, Kentucky, or Tennessee) wouldn’t qualify as true “slave societies” at all. Brazil and Cuba are similarly intermediaries between a full blown slave society like Saint-Domingue and a “true colony” like Ohio.

Curtin does a great job of setting the plantation complex within a wider international context. It was interesting to learn about the complex web of economic exchanges that defined the system: bullion came from Mexico, Peru, and Minas Gerais in Brazil, some of this would go through a complex series of channels (misleadingly called the “triangular trade”) and would wind up in India where European traders sold Indian textiles to Africans in exchange for a range of products that varied from slaves in Congo and Angola, gum in Senegal, to gold from the Gold Coast.

In the long nineteenth century (1770 to 1890), we have already seen how the plantation complex came under sustained attack from the abolitionists, who were motivated by evangelical Christianity and Enlightenment liberal republicanism. They ultimately succeeded in destroying the plantation complex in the long “Democratic Revolution” which lasted from the American Revolution in 1776 through the triumph of the Spanish Republicans during the Spanish Glorious Revolution in 1868.

After the destruction of the New World plantation complex by negrophile abolitionists, slavery was gradually reinvented as “free labor” using Asian coolies from China and India, who were used as the labor force in the next phase of the plantation complex in Cuba, Trinidad, and the Guianas in the Caribbean, Hawaii, Fiji, and Java in the Pacific, and Mauritius, Natal, and Reunión around the Indian Ocean.

In the early twentieth century, the plantation complex went global and spread throughout the tropics in the Banana Republics in Central America, the American Sugar Kingdom in the Caribbean, in places like the rubber plantations in Liberia in sub-Saharan Africa, as well as parts of Southeast Asia like Malaysia and Indonesia.

Great story. Who knew that the abolitionists succeeded in bringing liberty, equality, and poverty to the blacks in New World, economic collapse, political chaos, and colonialism to the blacks in West Africa, and finally quasi-slavery misleadingly labeled “free labor” to the darkies in India and China?

About Hunter Wallace 9327 Articles
Founder and Editor-in-Chief of Occidental Dissent

44 Comments

  1. Ccross tab this with Beckford, Drax and others.

    I’m rePeating myself but “Vathek” seems to follow this narrative arc very, very closely.

  2. You ought to Include the way sugar cultivation moved from India to Persia to Mesopotamia to the levant then to Egypt.

  3. Enjoyed this review, Mr. W. Have enjoyed all of your posts on this important subject.

  4. Chechar:
    The Real Wurthering Heights

    The commenters above have missed the main point: why are the Swedes marching passively like the blond Eloi to be sacrificed by the invading Morlocks?

    My tentative response is: As Jason Speaks said in the other thread (and as I have elaborated in my articles criticizing Christian moral grammar), the Swedes and other whites are basically “religious ideologues, having replaced self-flagellation and lifelong chastity with Anti-White activism and Political Correctness.”

    What is happening throughout the West strongly reminds me Mr. Earnshaw’s deranged altruism in Wuthering Heights.

    Just replace “Mr. Earnshaw” with “Western elites”, and the “White people” with “Hindley”, Mr. Earnshaw’s legitimate son, and you will see how this classic depicted our current woes in truly prophetic ways:

    How would we have felt if, as children, our father returned home with a boy of an alien ethnic group and force it into our bedroom as a new “brother”? How would we have felt if, after resenting this betrayal and picking on the unfortunate intruder—as children usually do—, our father sends us, not the intruder, to a boarding school?

    Forget every film you have seen to date: because that’s how the real Wuthering Heights novel began.

    In his travels Mr. Earnshaw finds a homeless boy. Once more, forget every Hollywood image because the skin of this boy was similar to that of “a little lascar.” Mr. Earnshaw decides to adopt him and name him “Heathcliff.” Brontë describes Heathcliff as “dark-skinned gypsy in aspect.” Naturally, Mr. Earnshaw’s legitimate son, Hindley, finds himself robbed of his father’s affections and becomes bitterly jealous of the little lascar (think, e.g., Emma West in our century).

    Every single critic of the novel, even the most conservative, seems to have missed the racial aspect of this drama.

    I would go so far as to suggest that, once the ethno-state is established Wuthering Heights will be picked as one of the classics to symbolically convey the tragedy of pushing, against the legitimate heir’s will, an illegal alien that after some time hostilely takes over the entire family estate and starts to hunt down key Anglo-Saxon characters in a life dedicated to revenge (Wuthering Heights’ plot—gypsies are so good at that).

    The drama of the novel only ends when—after the deaths of Mr. Earnshaw, Catherine Earnshaw, Isabella Linton, Edgar Linton, Hindley Earnshaw and Linton Heathcliff, the son of the gypsy who dies as a result of the abuse perpetrated by his father—Heathcliff finally dies and the second Catherine can, at last, reclaim a life together with her first cousin.

    Only pure whites survive at the end of the drama.

    Mr. Earnshaw, whose altruistic fondness for the gypsy boy would cause havoc, reminds me what these Swedes are doing not with a single family, but with their entire nation: a deranged Christian sense of compassion à la St Francis transmuted into secular, runaway liberalism.

    The drama of Wuthering Heights was located, of course, in the Yorkshire manor. But presently this is happening with non-white immigration into every White Heartland; Sweden, just one of the most pathetic examples.

    Reread Brontë’s novel to understand the Swedes…!

    [Compared to what Stalin’s Allies did to Germany after its defeat, the National Socialists were absolute sweethearts.-RIA]

  5. @ Hunter

    Bacon’s Rebellion: The classic analysis of Bacon’s Rebellion was that free White Englishmen would not accept being made politically equal with non-Whites i.e. indians & blacks. There were a lot more indians at that time than blacks in Virginia.

    The modern Jewish marxist version tries to make Bacon’s Rebellion into some sort of lesson in colonial diversity & multiculturalism. LOL.

    Even though Bacon died, and about a dozen of his supporters were hung by the colonial governor, their aims of White supremacy were achieved.

  6. Robert of Arabia – fascinating insight into the racial breakdown of Emily Bronte’s “Wuthering Heights”. Sister Charlotte Bronte’s twin classic “Jane Eyre” echoes the racial betrayal theme. WH is …kinds…scary, and JE is regarded as the MotherShip GoddessHead mythos for the modern era Cinderalla retelling of “Poor Girl Makes Good” theme – but the racial angle is woefully overlooked. The Hero Mr. Rochester’s tragedy is sparked by his adventures away from the homeland, when, as a very young and impoverished aristocrat, his “fortune” is remade by beng duped into a hasty marriage with an mad SUGAR PLANTATION heiress, of highly dubious genetic credentials. Rochester is corrupted; he attempts to regain his “wholeness” by returning to England’s shores, and renaming his alien wife “Bertha” (A masquerade that fails).

    Jayne embodies the self-reliance, innate ability, stubborn determination, and essential purity of the English ideal type. She endures immense hardship, privation, and rejection in her young life – but she remains undaunted and unsullied. Rochester tries, out of desperation, to corrupt her, once his secret is exposed, by trying to woo her into an illicit relationship. She’s sorely tempted – she LOVES him – but it’s death before dishonor.

    She flees….meets (genetic) family she never knew she had, and receives a financial boon, when she literally finds herself (by remaining true to herself). Her windfall benefits her new-found extended family as well. She returns to Rochester, then, not as a servant, but as confident social equal, after she “hears” him calling to her, his true soul-mate, over time and space.

    Rochester’s racial guilt has been purged through fire. He’s blinded by the fire that the mad Bertha sets. She is consumed by the flames. He is finally healed completely, after he and Jane marry, and produce a child.

    If that can’t be read as one enormous cautionary tale against miscgenation – I don’t know what else works…..

  7. Check out this Reuters article carried by Israeli newspaper Haaretz on 12 November 2007:

    http://www.haaretz.com/news/synagogue-in-brazilian-town-recife-considered-oldest-in-the-americas-1.233058

    ‘Historical records in Brazil and Amsterdam show Jews helped build the sugar industry, roads, bridges, and a basic sewage system in the northeast. Many also made money by trading slaves. At its height in 1645, the Jewish community in Recife counted 1,630 members, the same number as in the thriving Jewish community of Amsterdam, according to Dutch historian Franz Leonard Schalkwijk.’

  8. The Jew was totally behind slavery.

    It is extremely telling that there was as many of them in Pernambuco as there were in Amsterdam. It is gradually becoming clear that the Jew launched this whole system into orbit in Sao Tome and Brazil and then played the decisive role in spreading it into the Caribbean after the 1640s.

    They evade responsibility for slavery by saying things like “the majority of planters” and “the majority of slave traders” were not Jews. While that it is definitely true (there have always been more Europeans than Jews), it is also true that they were the ones who set the whole fucking thing rolling in the first place.

  9. Does that mean Recife was effectively the capital city of Judaism at the time? In effect the epicenter of the African slave trade?

  10. It’s an alarming piece of the puzzle, because, the Jews themselves are commemorating the population there rather than burying their memory. These cats pioneered the sugar plantation slave system. There are probably specific bloodlines that reach back all the way to Mesopotamia and India in the 500s– intergenerational family expertise.

  11. The character of the “Giaour” in Beckford’s Vathek is unmistakeable. The word means infidel in Turkish. He’s even represented as a vampire squid in various illustrations when he brings promises of telling forbidden knowledge. The Beckford’s as the greatest sugar barons of the day were like Vathek. Addicted to pleasure. When a jinn confronts Beck…Vathek with his dealing with the Devil he utters these words:

    “Whoever thou art, withhold thy useless admonitions: thou wouldst either delude me, or art thyself deceived. If what I have done be so criminal as thou pretendest, there remains not for me a moment of grace. I have traversed a sea of blood to acquire a power which will make thy equals tremble; deem not that I shall retire when in view of the port, or that I will relinquish her who is dearer to me than either my life or thy mercy. Let the sun appear! let him illume my career! it matters not where it may end.”

  12. Mr. Wallace,

    Have you every come across the idea of “dopamine hegemony” and the notion that the “white man” came to dominate globally through his production, distribution and consumption of sugar?

    In my tentative study, there seems to be a case to be made that the South was “destroyed” not because of slavery, but because it was to be dominate in the production, distribution and consumption of sugar. Sugar, of course, it perhaps the most potent “drug” known to man.

  13. Sugarman or Sugar is a very very common Jewish family name the Jewish population in the UK. Presumiably it is an occupational name. Alan Sugar, the English presenter of The Apprentice is the most famous one.

    I’m not certain that white men really dominated Sugar. Or at least that domination was contested by Jews at all times. Most planters were in debt to Jewish lenders. Beckford’s cousin for example went to jail for failing to repay a loan to a merchant in London.
    Admiral Rodney was pursued in British courts by Jewish Merchants for trashing Jewish town in the Caribbean during a war. Who is white here? Shapeshifters were Dutch, Portuguese, Berber, Arab at various times.

  14. I don’t want to get lost in the weeds here but there is a forbidden history here that can only be tangentially referred to in academia without you losing your job.

  15. Maybe some helpful context:

    From the history subsection headed Iberian reunion and restoration in Wikipedia’s Portugal article:

    http://en.wikipedia.org/wiki/Portugal#Iberian_Union_and_Restoration

    “Portugal’s sovereignty was interrupted between 1580 and 1640. … Although Portugal did not lose its formal independence, it was governed by the same monarch who governed the Spains, briefly forming a union of kingdoms, as a personal union. At this time Spain was a geographic territory. The joining of the two crowns deprived Portugal of a separate foreign policy, and led to the involvement in the Eighty Years’ War being fought in Europe at the time between the Spains and the Netherlands.” (Emphasis added)

    From the history section of Wikipedia’s article about Recife:

    http://en.wikipedia.org/wiki/Recife#History

    “From 1580 to 1640, the kingdoms of Spain and Portugal were unified under the rule of the former. Spain was engaged in a war against the Netherlands, and determined that the Dutch, who were the main distributors of Brazilian sugar in Europe, would be prohibited from coming to Brazil.” (Emphasis added)

    The “Dutch.”

    More from the above-cited Wikipedia section about the Iberian Union and Restoration:

    “From 1595 to 1663 the Dutch-Portuguese War primarily involved the Dutch companies invading many Portuguese colonies and commercial interests in Brazil, Africa, India and the Far East, resulting in the loss of the Portuguese Indian Sea trade monopoly.”

    More from the above-cited history of Recife:

    “The Dutch decided to invade several sugar producing cities in Brazil, including Salvador and Natal. From 1630 to 1654, they took control of Recife and Olinda, making Recife the new capital of Dutch Brazil, the city of Mauritsstad. During this period, Mauritsstad became one of the most cosmopolitan cities of the world. Unlike the Portuguese, the Dutch did not prohibit Judaism. The first Jewish community and the first synagogue in the Americas was founded in the city.”

    From the Haaretz article that was linked by Palmetto Patriot:

    http://www.haaretz.com/news/synagogue-in-brazilian-town-recife-considered-oldest-in-the-americas-1.233058

    “When Dutch rule ended in 1654, Jews were expelled, killed or forced to go into hiding under the Roman Catholic Inquisition. One group from Recife defied storms and pirates to reach what is today New York, where they founded the first Jewish congregation in North America, called Shearith Israel, ‘the remnants of Israel.'”

    As we know, Peter Stuyvesant was displeased by the arrival of those Jews in New York. The Dutch West India Company told him to let them stay. (See the correspondence between Stuyvesant and the directors or officials of the Dutch West India Company.)

    http://www.pbs.org/wnet/heritage/episode7/documents/documents_1.html

    At this point, I feel compelled to quote something I myself said, in response to one of this blog’s earlier posts:

    http://www.occidentaldissent.com/2012/09/27/caribbean-project-beyond-the-line/

    “Behind these imperial ventures, one senses, is [are] the guidance and drive of the Jews, whose superior commercial powers are what really determine what does and does not happen.”

    PS From Wikipedia’s article about Stuyvesant:

    http://en.wikipedia.org/wiki/Peter_Stuyvesant#In_popular_culture

    “In Charles Bukowski’s 1978 novel Women, the main character, Henry Chinaski, vomits on Peter Stuyvesant’s burial vault cover before a poetry reading at St. Mark’s Church”

    I don’t know anything about Bukowski, who is said to have been German and Roman Catholic. I also don’t know the details of this scene of vomiting on Stuyvesant’s grave; still, it reminds me of something I long ago decided is a Jewish motto: My enemy is never dead enough.

  16. Mr. W: I just posted a comment that’s awaiting moderation, because it includes links. As you’ll see, I botched the links’ html code, with which I’m not really familiar. If you want to fix it, great; if it seems so great a mess that you prefer simply to delete it, please do.

  17. John,

    I guess my real point is that we are taught that the South was “put down” because of its “evil” embrace of slavery when in fact the Southern Man was “put down” because of his unfettered access to sugar (as compared to the North) and the dopamine effect it had on an entire populace.

    Sugar is undoubtedly the king of human “fuel” motivating production.

  18. “John says:
    October 11, 2012 at 11:32 am
    On a nignog heathcliff.

    http://m.guardiannews.com/film/filmblog/2011/oct/21/wuthering-heights-film-heathcliff?cat=film&type=article

    Yup. Don’t adopt blacks. Or gypos.”

    EEWWWWWWW. The Day of the Rope must hasten on……

    “John says:
    October 11, 2012 at 11:42 am
    http://m.sparknotes.com/lit/janeeyre/section6.rhtml

    No consideration of the simple racial reading.”

    Bertha was a mixed Race abomination. I LOATHE the Post Moderne-ist Foucault-ish the Homo Yid style “reading” of literature, and all the Kosher Psycho-analytic mumbo jumbo.

    Charlotte Bronte was prescient. Bertha was a High Yeller – and the High Yellers are crazier than the blue-gummed coal black African Jungle Bunnies. The genes are too disparate, for Whites and Negroes to Mix”.

  19. Apologies for being gone the last few days. My Korean girlfriend and I were busy running a fundraiser for African children. As part of the fundraiser we passed out sheets filled with comments from this site and Stormfront, and this encouraged people to donate even more money as they were shocked that there are people who are still pro-white out there. So thanks for your contributions to the children of Africa.

    Yes, thanks for pointing out the racism in Bronte’s novels. I will have to pass this idea along to my marxist literature professor friends. I am beginning to think the Bronte sisters died young because they were poisoned by racist conspiracies since they were about to give up racism and write novels more supportive of the multicult.

    Indeed, you people have it right when it comes to the merger of Christianity and liberalism in religious support of the multicult. Indeed, I have adopted the multicult as my religion. I take the same pride in supporting the multicult as you have in supporting the continuation of the white race.

  20. I take the same pride in supporting the multicult as you have in supporting the continuation of the white race.

    Thanks for the bulletin.

  21. @Proud Globalist Race Traitor

    “they were shocked that there are people who are still pro-white out there”

    Shocked? There are 500 million of us.

    What planet do these douchebags live on?

  22. To summarize what the info I linked above seems to indicate:

    Spain’s getting control of Portugal and of the territories that Portugal controlled cut off the Jewish sugar growers in Portuguese Brazil from the Jewish sugar merchants in the Netherlands. The Jewish sugar merchants in the Netherlands used Dutch naval power to punch their way back into Brazil.

  23. The problem with the “multi-cult” is that to embrace it “faithfully” is to become a slave to it concretely. You literally MUST WORK FOR the “multi-cult” at all times. Since the “multi-cult” is 100% radical liberal construction, it is under a constant process of self-annihilation and self-creation. In this perpetual cycle of deconstruction/reconstruction is a break point where the “multi-cult” archetype must settle into a concrete identity OUT OF PURE EXHAUSTION for the “process.” The “multi-cult” then becomes simply anti-white Supremacy. The “multi-cult” has now shifted his notion of “liberation” from the ability to deconstruct/reconstruct to the “right” to hate white Supremacy and “liberate” from it BY ANY MEANS NECESSARY. White Supremacy is thus the antithesis to the “Multi-Cult.” Meaning, one can only oppose the “multi-cult” AS A genuine white Supremacist.

  24. @Proud Globalist Race Traitor

    “My Korean girlfriend and I were running a fundraiser for African children.”

    Later that night at PGRT’s house …. “Oh waysstuwaytah, yoo so nighsu to aw dohsu buracku neegahs! Yoo preenis sooo beeg! Me rub yoo rong time meestah whyta man! Cah yoo geta gween cahd fo my mada famree?” …And then they dine on stir-fried stray dog.

  25. Sugar is arguably the most potent “drug” on the planet. Its total consumption over time must be truly unrivaled. The Southern Man in the context of North American stood in a dominant position to ultimately control the production, distribution and consumption of sugar. This is no small point to be made. That this industry was interwoven with slavery only presented the mechanism in which to break this potentially monopolistic control over the evolutionary “king” of PEDs.

  26. By the time of the civil war Sugarbeet was making sugarcane less profitable.

    But the main point still stands. The North couldn’t allow the south to become the dominant area of the US.

  27. Besides that the big industrial commodity of the South was Cotton by the time the war started. Some sugar in Louisiana but not much.

  28. Wuthering Heights is one of the first fictional critiques of white altruism and its adoration of the dark “other.” Emily Bronte’s work is prophetic in many respects. Catherine is the epitome of the “woman wailing for her demon lover” that Coleridge described so well in his poem, “Kubla Khan.”

    Nice insight, Robert in Arabia.

    PGRT is such a silly person. Generation Identitaire is the antidote for his impotent, outdated ethnomasochism. They are preparing his rightful place in the dustbin of history where he can spend eternity contemplating the folly of leftist ideas.

    Deo Vindice

  29. intresting idea thordaddy. I’d like to hear more on it but not losing the tax money which funded the gov is a much more likely cause

  30. Stonelifter…

    The idea of “dopamine hegemony” is one I picked up from a black MIT grad who hypothesized that the rise of the “white man” was rooted in his dopamine response. I only very recently thought to make a connection to the South and its production of sugar through reading HW.

    Personally, I will have to do more research myself. I think it is at least a very intriguing line of thought. Sugar cane production really isn’t viable in the US other than the Southeast United States.

  31. John…

    Perhaps… Although I deemed the notion a non-racist “racist” way to assert “white supremacy” as the dominant paradigm.

    I only recently put this idea together with the suppression of Southern sovereignty and how that sovereignty was intricately tied to sugar production, distribution and consumption.

    But it really begins with the idea that sugar is the most dominant “drug” of choice amongst the “productive,” historically-speaking.

    Southern man had the real potential to be “Kingpin” of America with his territorial lock on this unrivaled “drug” of production.

  32. “I picked up from a black MIT grad who hypothesized that the rise of the “white man” was rooted in his dopamine response.”

    Riiiiiiiiight…

  33. “Craig Nulan… Look him up and judge for yourself.”

    Why should I look up anyone with such obviously crackpot ideas?

    OK, I looked him up. He wants high school kids to watch online lectures too. BFD. He’s shilling for Google. And he’s not very black. He could easily “pass” for white. He’s about as “black” as Jennifer Beals.

    And he’s total bullshit: “My primary interest is in liminal perspectives on consensus reality…”

    Riiiiiiiight….

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