Charges aren't filed most times when they find NO weapon. In the few times they do get charged, they go to a grand jury where there acquital is almost a guarantee. Amadou Diallo was going into his apartment, and the police shot him 41 times, with 19 hitting him. Because the cops got a change of venue, they were acquitted of all charges. This is a pattern with White folks.
The shooting of Diallo was certainly unjustified. Obviously, those police were too quick to assume that Dialo was going for a weapon. Dialo should not have gone for his wallet in that situation, but he was probably confused as to what to do, being an immigrant from Guiana. His parents received a $3 million civil settlement from the city.
The authorities have shot other people, white as well as black, in questionable incidents, e.g. Ruby Ridge, Waco, Donald Scott, etc.
Keeping your hands seen didn't help Philip Pannell Jr. of Teaneck, NJ. He had his hands raised, but was still shot in the back. It was April 10th, 1990, my 19th birthday, so I remember it well. The cops weren't charged.
Evidently, there was a report of a gun. The cop WAS charged, but he was acquitted. It is difficult for either of us to know exactly what happened.
The killing of any innocent person is unjust. Thus, the crowds of black people who celebrated OJ Simpson's acquittal should understand that too.
I don't believe that's true. Lincolm was in favor of repatriation of slaves to Africa and elsewhere, even at the time of his death. He did say that when there is the duality of Black and White, there wil always be a superior, and an inferior. He said that like any White person, he wants the superior status going to the White race.
Here are excerpts of Lincoln' first presidential debate with Douglas where there is such a reference. Certainly, slaves were in a degraded condition, and if they were freed, they also needed their condition to be improved. Lincoln acknowledges this reality.
Lincoln: [...
I think, and shall try to show, that it is wrong; wrong in its direct effect, letting slavery into Kansas and Nebraska-and wrong in its prospective principle, allowing it to spread to every other part of the wide world, where men can be found inclined to take it.
"This declared indifference, but, as I must think, covert real zeal for the spread of slavery, I cannot but hate. I hate it because of the monstrous injustice of slavery itself. I hate it because it deprives our republican example of its just influence in the world-enables the enemies of free institutions, with plausibility, to taunt us as hypocrites-causes the real friends of freedom to doubt our sincerity, and especially because it forces so many really good men amongst ourselves into an open war with the very fundamental principles of civil liberty-criticizing the Declaration of Independence, and insisting that there is no right principle of action but self-interest.
"Before proceeding, let me say I think I have no prejudice against the Southern people. They are just what we would be in their situation. If slavery did not now exist among them, they would not introduce it. If it did now exist amongst us, we should not instantly give it up. This I believe of the masses North and South. Doubtless there are individuals on both sides, who would not hold slaves under any circumstances; and others who would gladly introduce slavery anew, if it were out of existence. We know that some Southern men do free their slaves, go North, and become tiptop Abolitionists; while some Northern ones go South, and become most cruel slave-masters.
"When Southern people tell us they are no more responsible for the origin of slavery than we, I acknowledge the fact. When it is said that the institution exists, and that it is very difficult to get rid of it, in any satisfactory way, I can understand and appreciate the saying. I surely will not blame them for not doing what I should not know how to do myself. If all earthly power were given me, I should not know what to do, as to the existing institution. My first impulse would be to free all the slaves, and send them to Liberia,-to their own native land. But a moment's reflection would convince me, that whatever of high hope, (as I think there is) there may be in this, in the long run, its sudden execution is impossible. If they were all landed there in a day, they would all perish in the next ten days; and there are not surplus shipping and surplus money enough in the world to carry them there in many times ten days. What then? Free them all, and keep them among us as underlings? Is it quite certain that this betters their condition? I think I would not hold one in slavery at any rate; yet the point is not clear enough to me to denounce people upon. What next? Free them, and make them politically and socially our equals? My own feelings will not admit of this; and if mine would, we well know that those of the great mass of white people will not. Whether this feeling accords with justice and sound judgment, is not the sole question, if, indeed, it is any part of it. A universal feeling, whether well or ill-founded, cannot be safely disregarded. We cannot, then, make them equals. It does seem to me that systems of gradual emancipation might be adopted; but for their tardiness in this, I will not undertake to judge our brethren of the South.
"When they remind us of their constitutional rights, I acknowledge them, not grudgingly, but fully and fairly; and I would give them any legislation for the reclaiming of their fugitives, which should not, in its stringency, be more likely to carry a free man into slavery, than our ordinary criminal laws are to hang an innocent one.
"But all this, to my judgment, furnishes no more excuse for permitting slavery to go into our own free territory, than it would for reviving the African slave-trade by law. The law which forbids the bringing of slaves from Africa, and that which has so long forbid the taking of them to Nebraska, can hardly be distinguished on any moral principle; and the repeal of the former could find quite as plausible excuses as that of the latter."
I have reason to know that Judge Douglas knows that I said this. I think he has the answer here to one of the questions he put to me. I do not mean to allow him to catechise me unless he pays back for it in kind. I will not answer questions one after another, unless he reciprocates; but as he has made this inquiry, and I have answered it before, he has got it without my getting anything in return. He has got my answer on the Fugitive Slave law.
Now, gentlemen, I don't want to read at any greater length, but this is the true complexion of all I have ever said in regard to the institution of slavery and the black race. This is the whole of it, and anything that argues me into his idea of perfect social and political equality with the negro, is but a specious and fantastic arrangement of words, by which a man can prove a horse-chestnut to be a chestnut horse. [Laughter.] I will say here, while upon this subject, that I have no purpose, directly or indirectly, to interfere with the institution of slavery in the States where it exists. I believe I have no lawful right to do so, and I have no inclination to do so. I have no purpose to introduce political and social equality between the white and the black races. There is a physical difference between the two, which, in my judgment, will probably forever forbid their living together upon the footing of perfect equality, and inasmuch as it becomes a necessity that there must be a difference, I, as well as Judge Douglas, am in favor of the race to which I belong having the superior position. I have never said anything to the contrary, but I hold that, notwithstanding all this, there is no reason in the world why the negro is not entitled to all the natural rights enumerated in the Declaration of Independence, the right to life, liberty, and the pursuit of happiness. [Loud cheers.] I hold that he is as much entitled to these as the white man. I agree with Judge Douglas he is not my equal in many respects-certainly not in color, perhaps not in moral or intellectual endowment. But in the right to eat the bread, without the leave of anybody else, which his own hand earns, he is my equal and the equal of Judge Douglas, and the equal of every living man. [Great applause.] ... ]
Later, when Lincoln became friends with Frederick Douglass (who was self-liberated and self-educated), he fully realized that black people had as much potential as any other people, and he resolved to end slavery through various means.
During the 19th century, peoples all over the world began asserting their freedom, and many were struggling out of a degraded condition. For example, Greek society/culture was so degraded by four centuries of Ottoman rule, that the Biritish did not believe they could be descended from the Classical Greeks. This was exacerbated when Muhammad Ali of Egypt invaded Greece to support the Turkish sultan versus Greek attempts at liberation. In another case, the Russian serfs were under the absolute rule of the Russian nobility and were only a step above slavery - this had profound consequences for Russian society in 1917. In both Japan and India, there is a bottom caste that is culturally/ethnically exactly like the majority, yet they are degraded. China has degraded the people and culture of Tibet, Russia degraded Afghanistan, and North Korea and Cuba degraded their own people in the name of communist social equality and modernity. And of course, Islamic societies forces religious/cultural minorities into second class citizenship, and they degrade people who resist, e.g. the Sudanese, Bahai, Hindus, Coptic Christians, Ethiopian Christians, etc.
I fit the above criterian, and yet, I'm still struggling to make ends meet. In fact, I can't afford to rent an apartment in NYC. I never took drugs in my 36 years of life. I'm not promiscuous, and I've worked hard all of my life. Yet I don't get jobs I'm more than qualified for. Did you know that a White man who had spent time in prison hasa better chance of getting a job than a Black man who never been to prison, much less a Black person who did go to prison? It makes me wonder, do you really know what Black people went through in this country's history?
I'm sorry that you are having a difficult time, I thought you were probably younger than that. Sometimes, if you can just get a lesser job, that can lead to a better one later.
Life is hard for almost everyone. But I agree that black people generally have it even harder. Still, an ex-con of any race is much less likely to get a job than anyone else.
I believe that every person has a fundamental choice - (a) engage reality and make life better one little bit at a time, (b) give up on reality and let life go to hell.
Illegitimus!
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