Since the abduction of black girls recently in Washington DC,people have asked me what happened to them. A subject that keeps coming up is organ harvesting. I think this is serious problem for black people. I think there are very powerful people kidnapping black children and adults for their organs. This is a very scary issue that some people don’t want to touch on. Even in the horror film Get Out is shows black people being abducted and being used for their organs. Not too many realize that Hollywood was showing what they already do. Are black people paying attention? I hope so. Art imitates life right? And many people aren’t aware that this is a global problem. It is really big on the black market. It’s not only big in America but also India,China and Jamaica. The video(above) is a Jamaican doctor. He explains how much of a problem it is in Jamaica. Here’s an article from the Kulture Kritic about organ harvesting:
In a 2006 article, USA today estimated that more than 16,800 families had been represented in lawsuits that claimed that their loved ones’ body parts had been stolen for profit over the course of the previous 19 years. The estimate was based on data from federal and local investigators, lawsuits and public organizations such as medical universities.
The lucrative business of illegally harvesting and selling organs and body parts without consent does not appear to have slowed down since then. The World Health Organization estimates that as many as 7,000 kidneys are illegally obtained by traffickers every year. Other organs such as hearts, lungs and livers and human tissue such as bones, tendons and other body parts are illegally harvested all over the world for transplant, research and education.
The illegal harvesting of organs and tissue from Black men, woman, and children who are kidnapped and murdered is not covered widely in the mainstream media and is many times written off has more of a conspiracy theory than fact. However, there are several cases that prove that illegal organ harvesting from Black people is happening, not just in other countries, but right here in the United States.
In 2008, former dentist Michael Mastromarino was indicted for stealing more than 1,000 bodies in order to sell body parts and tissue. Michael Brown of Murrieta, California kept bodies that he was supposed to have cremated and sold them for more than $400,000. These men and others who participate in the illegal harvesting and trade of body tissue leave many families without answers about what happened to their family members organs and/or body parts.
The illegal harvesting of organs from Black people seems to be more sinister due to the fact that organs must be harvested not long after death for them to be viable for transplant. This leads to cases where families have trouble finding answers about the mysterious circumstances their family members died under.
One such case is that of 14-year-old Jason Smith in Eros, Louisiana whose death was ruled an accidental drowning despite the fact that his organs were missing when his body was found. A case that received more attention but did not provide the family with any more answers is that of 17-year-old Kendrick Johnson whose death was initially ruled to have been the result of accidental suffocation. A second autopsy yielded a different conclusion, but when the second autopsy was performed, his body had been stuffed with newspaper, and his organs were missing.
More recently in September 2014, 24-year-old Ryan Singleton’s body was found in a California desert with his eyes, heart, lung, liver and kidneys missing. Singleton’s mother believes that his organs were stolen because the rest of his body remained in tact, meaning the organs had not been eaten by animals.
As the disparity between supply and demand for organs continues to be insurmountable, authorities are considering rewriting the 1984 law that bans the sale of organs, but in the meantime, the World Health Organization estimates that a human organ is illegally sold every hour, and families all over the world are left without answers about their loved ones death’s and burials.
Here’s some information taken from Selfuni’s WordPress blog:
64,000 African-Americans girls are reported missing, but nobody’s looking for them. Why?
Despite representing 12.85% of the population, black Americans accounted for nearly 226,000 — or 34% — of all missing persons reported in 2012. According to the FBI’s National Crime Information Center, the comparison with other racial groups is unfavorable: Whites and Hispanics are a combined 80.1% of the population, but account for 60% of missing persons.
This is especially troubling when you break down the numbers by age. Black and Missing reports that 37% of missing minors and 28.2% of missing adults in 2013 were black. No fewer than 270,000 minorities have gone missing since 2010, 135,000 of whom were black and 64,000 were black women, according to the Atlanta Black Star.
Essence points to a 2010 report titled “Missing Children in National News Coverage,” which found that while black children accounted for 33.2% of missing children that year, the media exposure rate was an unimpressive 19.5%. While black men go missing at statistically higher rates, coverage of black female disappearances is particularly telling in light of the attention similar stories get when white women are involved.
“In the field, I’ve seen a majority of black missing children classified as runaways, who don’t get Amber Alerts.”
No way the same US government and media that gave so much attention to 2-300 Nigerian girls would ignore 64,000(!) its own, unless there was a reason. The most likely reason is organ harvesting, and the skin is the body’s biggest organ. Considering America’s dark history of medical exploitation of Blacks, this isn’t as far-fetched as it seems at first.
First of all, there’s a long history of medical research using unwitting/unwilling African-American women for medical experiments:
on the 19th century medical plantation—a locality spatially separate from the agricultural plantation—black women’s bodies were imagined as the ideal test subjects of research and innovation within what became modern gynecology.
That trend has continued from Emancipation until today, at the GOVERNMENT level: ”
throughout their long history in the USA, African-Americans have been secretly used as guinea pigs for medical experimentation by various American governments
It’s a MARKET. The medical industry cannot advance without unwitting/unwilling Black subjects. Cells secretly harvested, and later cultivated from a Black woman are the source of ALL cells used for medical research- vaccines, cloning, testing, etc. “This represented an enormous boon to medical and biological research” http://en.wikipedia.org/wiki/Henrietta_Lacks
Those who have loved and dated across the color line have to negotiate the realities of race in our society, and by extension, its impact on their relationships. For many, this is done through explicit conversations. For others, these dialogues come implicitly, through gestures, and taken for granted shared assumptions.
Contrary to popular notions, BDSM is not about abuse. It’s consensual and trusting and people refer to it as “play” (as in “I want to play with you”). The point of BDSM is not sexual intercourse. In fact, when Williams recalls her first experience as a masochist seven years ago, she says she met her partner, a white man, at a bar and “fell in love at first sight.” They made their way back to his hotel. “For the first time I felt someone could see who I really was.” And that was someone who found it erotic to be a submissive to her partner.
In recent years, Williams has added another element to her repertoire as a masochist. She’s begun to engage in what is called “race play” or “racial play”—that is getting aroused by intentionally using racial epithets like the word “nigger” or racist scenarios like a slave auction.
Race play is being enjoyed in the privacy of bedrooms and publicly at BDSM parties, and it’s far from just black and white. It also includes “playing out” Nazi interrogations of Jews or Latino-on-black racism, and the players can be of any racial background and paired up in a number of ways (including a black man calling his black girlfriend a “nigger bitch”). White master seeking black slave, however, seems the more popular of the combinations.
I could not engage is such types of role-playing. My personal politics would not allow it; my libido would not respond.
That is my choice. I do not deny others their pleasure.
However, as someone interested in the relationship between race, politics, and racial ideologies, I am fascinated by how individuals negotiate white supremacy and Power.
Vi Johnson, the black matriarch of BDSM, has presented on race play at kinky conferences and she believes the appeal is different for each person. “When you’re being sexually stimulated, you’re not thinking that what’s stimulating you is a racist image, ” she says. “You’re just getting turned on.”
So, for some, she says, race play is about playing with authority and for others, it might be humiliation.
Well-known sexuality and SM educator Midori, who is Japanese and German, often presents her theory that humiliation in BDSM is linked to self-esteem. Take the woman who likes it when her boyfriend calls her a “slut,” Midori says. Perhaps the woman internalized the idea that “good girls don’t,” but she enjoys her sexuality. Because the boyfriend sees her in all her complexity, Midori says, when he calls her a slut, “he is freeing her of the social expectations of having to be modest.”
That’s different than having some stranger (and jerk) calling you a slut. The stranger doesn’t see the full woman. It’s similar with race play, Midori says. By focusing, for example, on a black man’s body, while he’s bound as a slave, she’s bolstering his own perception of himself as strong and powerful…
Her workshop demonstrations have included full auction scenes mimicking those of the Old South. In them, she is the plantation mistress inspecting a black man for “purchase.” He’s in shackles and “I slap him on his face and push him down on the ground, make him lick my shoes,” she says, emphasizing that she only does the demonstration after the “psychological” talk.
Here a white “slave owning” master offers some insight on race play and “plantation retreats”:
My major kink-interest is in chattel slave-ownership in today’s world but following the historical models of 8,000 years of historical slave-ownership tradition (from Greek-Roman through modern day)…along with everything that might relate to it (which sometimes can go pretty far into the realm of BDSM activities, depending on the partner). I’m very knowlegble in the field of historical slavery.
Some of my other non-kink interests include history and philosophy, classic cars, music, science, singing and writing lyrics, architecture, comparative culture, language, reading and counseling..
I get a lot of questions about “Plantation Retreat”…so here are some basic facts:
My goal in creating and hosting Plantation Retreat is to provide a safe and welcoming, private place (and opportunity) for White Masters and plantation slaves/niggers to meet and explore their mutual fantasies. I get a lot of questions and answer many individual questions. To simplify things…here is some general basic information:
The gathering lasts for up to 2 weeks this year, with the main gathering around the 4th of July…folks can stay as long or as short a time as they want (some stay even longer). Masters can stay at the compound here or in a hotel if they want to (as can any personal slaves that they bring with them or any other slave that is ordered to do so).
Slaves arriving on their own stay here and are considered (and protected) as property of the plantation or my personal property.
Slaves sign up for a specific length of service. Slaves can specify what their limits are or that they will serve in any way the Master/guests desire. Sex is not required, but depends on individual choice (as do other activities). Most Masters desire to use slaves sexually in addition to normal domestic services. Some slaves are used only for hard labor. A slave’s assignments and duties are based on its experience and ability-level (some require whipping or punishment). Masters have their own king or queen bed (up to 5 available); slaves sleep where they are told to sleep (unless they are ordered into a Master’s bed and allowed to sleep there). Normally a slave sleeps at the foot of a Master’s bed, but some can be chained or caged elsewhere.
The minimum requirement for slaves is that they be obedient and respectful of all Masters and work to give the Masters and enjoyable time. This can be anything from preparing and serving drinks and meals, doing housework or yard work, to providing sexual relief on demand, to hard labor in the compound (depending on the slave’s previously-stated limitations). Slaves should expect Masters to be totally comfortable and free in using humiliating or degrading racist speech in referring to or speaking to mud-slaves. It’s not all punishment and misery for slaves…there is plenty of time for camaraderie and playful fun also. Some slaves even form a brotherly bond with the other slaves that serve with them. Masters also form lasting bonds and friendships based on their mutual interests and sharing slaves.
It’s just a small friendly gathering of White Masters at my house/compound….being served by mud-slaves as might have been in a modern version of slave-days. one might call it a situation of consensual non-consent/slavery. Slaves can set their limits and the time they will be in service as slaves in advance…. and also what they expect to learn and experience from the experience. The more that a slave lets me know about itself in advance, the better I can guide its growth from the experience.
Backstage racism mates with BDSM, the eroticization of the black body, and finds a place online through a variant of cyber-racism. Amazing. We do in fact live in interesting times.
Following her Grammy speech and performance, superstar Beyonce garnered abundant praise. Beyonce’s grammy performance portrayed Queen Bey in a manner that proved as royal as her title. Beyonce’s look seemed reminiscent of the queens of our indigenous homeland— a connection that did not go unnoticed by spectators. However, Beyonce garnered the most praise for something fans are not used to associating with Beyonce—loss.
Beyonce lost to Adele in the “Album of the Year” category. To most, this loss was inevitable due to a racially aware stance accompanying some tracks in her latest studio album Lemonade. Lemonade presented the contemporary world with all that has come to associate with Beyonce while intertwining a “woke” perspective not commonly aligned with the singer. The visual album featured the mothers of slain teens Trayvon Martin and Mike Brown and songs like “Freedom” that sought to paint Beyonce as an ally to the black collective in our time of turbulence. For these reasons, many regard Beyonce’s loss as a win. This is certainly the stance of Myles E. Johnson, author of popular New York Times article “What Beyonce Won Was Bigger than a Grammy.” The article referenced the price blacks who dare to exist outside the parameters of white conventionality pay as being overlooked if not ignored in terms of acknowledgment. For this assertion, Johnson is completely correct. However, does a few tracks on an album largely about relationships, infidelity, and love, place Beyonce in the same category of black activists like Assata Shakur, Angela Davis or singer-activists Nina Simone who unapologetically dedicated themselves to the plight of blackness in America?
Of course not.
The praise following Beyonce’s long overdue “consciousness” demonstrates that the bar for black allies is impossibly low. Beyonce as a black activist demonstrates that one or two acts fulfill the necessary requirements to deem someone a black leader. The black collective witnessed this behavior with former President Obama who would often place a single stream of consciousness in his speeches, a consciousness that he would counter with the following sentence. Yet, the allegiance he had for five seconds, overshadowed lesser deeds carried out in the majority of his actions and behaviors. Beyonce’s praise functions in a similar manner, as her seemingly “overnight” enlightenment supersedes past behavior that aimed to present Beyonce, the black woman as a crossover artist.
Forgiveness is a virtue seemingly exclusive to the black collective. I say this because, despite the depth of systemic oppression, many blacks remain dedicated to looking past this truth in favor of an optimism that borders oblivion. While beautiful and reflective of a humble spirit—forgiveness has proved much more harmful than helpful. I also can’t help but wonder if this behavior is forgiveness at all, or just a desperate attempt to believe something we wish to be true.
Black women want to believe in Beyonce. And to our defense, she does deserve some praise. Superstar Rihanna has yet to say anything pertaining to the contemporary manifestations that mirror traditional treatment of black bodies. This is not accidental, as Rihanna, although a black woman, seems to appeal more to those outside the black diaspora. Beyonce has always led a strong black female following, the same black females who have lost their sons, brothers, and fathers in the fire of white male supremacy. Thus, her contribution, while small, works strategically. The Grammy’s illustrates Beyonce as losing the battle but winning the war. Losing to Adele depicts Beyonce as bearing the necessary sacrifice to not only maintain her fan base but to award her racial credibility and thereby deepen fan affinity for her.
Beyonce, a black woman who gained fame and international stardom for her fair skin, blonde weave, and jezebel-like performances, personifies the height of white male imagination. She embodies what many black women wish they were, conventionally beautiful with full features, fair skin, a curvy yet slim body, an accent that is slight enough to suggest a humble sweetness but a work persona that screams boss. She’s a wife, a mother, businesswoman and all-around superwoman. But she is a fantasy.
While some blacks praise a God who looks like their former slave masters, other praise Beyonce, a woman who while black, portrayals European aesthetics as the height of black female beauty. Many seem to have forgotten that not long ago Beyonce referenced racism as “in her father’s time,” as if it is not racism that fuels her success let alone existence in a still predominately white male industry. It is easy to praise Beyonce for her loss, despite her ability to perform and prove victorious in smaller categories. If we praise Beyonce for her loss, it is easy to overlook that a more dynamic and culturally aware performer would not be afforded Beyonce’s platform, because their authenticity would inspire in a way that Beyonce never could.
Beyonce exists as a means to control the black female demographic. For example, I can not help but notice that weaves became a more versatile and a more prominent tool in black female hair styling as Beyonce’s popularity grew. The desire for long, full, hair personifies what I like to call the “Beyonce effect,” an effect mirrored in every popular black female image from reality stars to singers. Beyonce’s power manifests in her ability to generate styles and standards of beauty, and in her losses and wins.
I feel compelled to mention that I reference Beyonce as a brand and not an individual, as the chief component of Beyonce’s popularity is that she encompasses a larger than life figure– a human canvass of desirability curated by white male imagination. Beyonce becomes a figure of influence due to a black female collective that largely exists vicariously through their blonde-haired heroine. Beyonce personifies what many black females think black female perfection is. As a physical manifestation of black female thought, Beyonce acts as a pawn to dictate what we do. Carter B. Woodson conveyed the following excerpt from The Miseducation of the Negro:
If you can control a man’s thinking you do not have to worry about his action. When you determine what a man shall think you do not have to concern yourself about what he will do. If you make a man feel that he is inferior, you do not have to compel him to accept an inferior status, for he will seek it himself. If you make a man think that he is justly an outcast, you do not have to order him to the back door. He will go without being told; and if there is no back door, his very nature will demand one.