WHITE SLAVES, AFRICAN SLAVE TRADERS,

AND THE HIDDEN HISTORY OF SLAVERY

Contents

Introduction Black slavery used as propaganda

A brief history of slavery Slavery of Africans by Africans

Black slave owners in the United States White nations and the banning of the slave trade

The White slave trade of the Arabs White slavery in White countries

White slaves, Black slave owners in America Convict slavery in Australia White slavery in America

White partus slavery in the USA White slavery as a cause of the American Civil War

White slavery in the Industrial Revolution White slavery and the modern media

Conclusion

Further reading References

INTRODUCTION

The issue of slavery, as taught nowadays, is almost exclusively the story of Black slavery, with particular regard to the United States of America. The facts show that the story of slavery goes far deeper. The origins of slavery and the story of White slavery are issues

that are virtually ignored in modern education.

This realisation begs two questions:

Why is White slavery generally ignored?

Why is Black slavery virtually the only story of slavery taught to children in schools?

The answer is simple. Both the education system and the media concentrate on Black slavery because it suits their ideological purposes (keeping in mind that these two

"industries" are overwhelmingly staffed by Multiculturalists). The issue of Black slavery is one that is used to promote an "anti-racist" agenda. Multiculturalist slavery

propaganda is designed to make White people look bad (the oppressors), and Black people look good (the oppressed). Multiculturalist slavery propaganda is used to make

children feel guilty for being White, and to ensure that they will become Multiculturalists.

So much Multiculturalist propaganda is aimed at fostering a guilt complex in the minds of

White people worldwide; whereas in actual fact slavery was not the "fault" of Whites, but in the main is the fault of social attitudes of earlier times, especially amongst the rich,

not just in White societies, but also in Arabic, Black, Chinese, and Indian societies as well.

Slavery was an institution of the times; and talk of reparations, as has been suggested in

the USA, is sheer nonsense. In the typically racist manner of Multiculturalists, claims for reparations are usually made with regards to Blacks, ignoring the White slaves. With the

Multiculturalist propaganda concentrating on Black slavery, the woes of the American Indian slaves are rarely acknowledged; of course, even lesser known is the fact that the American Indians themselves used slavery amongst themselves, as well as of captured

Whites.

It should be noted that while all races used slavery, it was the Europeans nations who banned the practice, and took determined steps to attempt to stop slavery worldwide.

Slavery was, and is, a foul, demeaning, and inhumane practice. For Multiculturalists to

use it as a propaganda tool to further their ideology is both disgusting and hypocritical. Is nothing beneath these people?

BLACK SLAVERY USED AS PROPAGANDA

The Multiculturalists, dominant in media and education, continuously use the issue of Black Slavery as a psychological baton to beat over the heads of White people, children in particular, to damage any concept of ethnic pride that they have (while at the same time,

encouraging ethnic pride amongst Blacks, Asians, etc.). Black slavery, amongst other issues, is used by Multiculturalists as propaganda to discourage Whites from becoming

so-called "racists", and to encourage them (brainwash them) into becoming Multiculturalists.

Kevin Alfred Strom, on the American Dissident Voices radio program, gave his views on

Multiculturalist propaganda in his broadcast "The Truth About Slavery".

"By recounting and emphasizing again and again the real and imagined sufferings of Black people under slavery, the White student is made to feel that his ancestors were cruel, morally

retarded, and evil. They are made to feel that they owe Black people a nearly infinite compensation, since, they are taught, Black people's problems today are the legacy of

hundreds of years of slavery for which White people are responsible. They are taught that the relative prosperity which we enjoy today was achieved largely by exploitation of Black slaves. Is it any wonder that thousands of our young people join Jesse Jackson in chanting "Hey Hey Ho Ho, Western Culture's Gotta Go"? Is it any wonder that they all too often

reject our European cultural heritage and embrace all forms of alien styles of music, dancing, dress, grooming and slang, from Jamaican "rasta" to "gangsta rap"? Is it any wonder that White teenagers are committing suicide in higher numbers every year? They

have received, in our public schools and colleges, not a "liberal education," but an education by liberals. They have been taught very well indeed -taught that they and their ancestors and their traditions and their natural feelings are worthless and an obstacle to be

overcome."

As Johann Wingard points out, the blame for slavery should not be placed solely upon the consciences of Europeans, and that it was a practice carried out by all races. In fact,

slavery is still practiced in Africa, by Africans, even in modern times.

"It would be wrong, however to place the focus only on Europe, as the African slave trade with Arabia was of similar if not greater proportions. Even after the West abolished slavery, Arab countries continued with this atrocity. Little was known of the methods by which the slaves were obtained, or of the raids and burning of villages and wholesale depopulation of large regions to supply slaves to the Mohammedan markets in the East, not to mention the demand for Africa itself. The export of slaves from East Africa to Arabia, Iran, and India had been a lucrative trade for centuries until it was finally stopped by Britain in 1845.

Even as recently as 1953, several Saudi's went to West Africa posing as Moslem missionaries and invited thousands of Africans on a pilgrimage to Mekka. On arrival the pilgrims were

arrested for entering the country without visas and were sold as slaves. In the late 1950's there were between 500,000 and 700,000 slaves in Arabia.

But slavery, as practiced in Africa, was even more horrendous and still continues on a large

scale, even to this day. On 6 March 2002, the French TV channel TF1, reported in its main news bulletin how an estimated 15 000 children, abducted from Mali with promises of a

better life, were sold as slaves to cotton plantations in the Ivory Coast."

Child-slavery is a flourishing business in West Africa, in countries like Nigeria, Togo, Benin, and Gabon. However, despite the enormity of this modern slavery, the media still

focus their tales of slavery on the issue of Black slavery in the old USA, not on this widespread immediate problem of today. White Western societies are subjected to the constant Multiculturalist media propaganda of Black slavery as main stories or as many passing references in movies, and TV shows - whether in fictional stories, "magazine"

news items, or referred to in current news.

Dr. William Pierce, late leader of the American racial-nationalist organisation National Alliance, recognised that the modern mass media deliberately ignores the modern slave

trade in Africa.

"Businessmen in the coastal cities send buyers into the interior with buses, where they collect surplus children, in the seven- to 15-year-old age range, and bring them back in groups of 50 to 100 - in other words, a bus load - to the slave markets on the coast. Typically the buyers pay parents anywhere from 10 to 30 dollars per child. In some areas, they simply

bribe local officials to look the other way and kidnap the children.

Once in the coastal cities, the children are housed in large, supermarket-style buildings where shoppers can stroll through, select the children they want to buy, and pay for their merchandise at the door as they leave. Some of the purchasers send the children out on the

streets to work as prostitutes. Others use them as house servants or as factory workers.

This is not a small-time thing or an occasional thing. This is a thriving business involving thousands of children bought and sold every year in dozens of slave markets in West African cities, in the region which used to be known as the "slave coast," because that's where the slave dealers, during the 18th and early 19th centuries, would buy ship loads of slaves to

take to the West Indies and the Americas for plantation work. After slavery was outlawed in Europe and America, it continued as an ongoing institution in Africa, just as it had for

countless centuries before White men began buying African slaves.

The only reason Europeans and White Americans ever hear anything about this ongoing African slave trade is that there are a few tender-hearted White groups, such as Amnesty

International and Anti-Slavery International, whose sensibilities are offended by this sort of thing. These groups try to arouse public opinion in America and Europe against slavery.

They also work through politicians, trying to persuade them to put anti-slavery amendments into aid agreements with African countries. As a result of such aid-agreement amendments

most African countries recently have gone through the motions of enacting legislation outlawing slavery. All this means in practice is that the slave dealers must pay bribes to the

politicians or the police in order to avoid interference with their business.

Do you wonder why you don't see more news about the slave trade? Do you wonder why the New York Times, the Washington Post, the Wall Street Journal, and the major television news networks have virtually nothing to say about it? Can you imagine the outrage you

would see in these controlled media, day after day and week after week, if White people were behind this trade in Black children?

Of course, you can! But news about Blacks in Africa, behaving the way Blacks always have

behaved, whether it is buying and selling child slaves in Nigeria or engaging in ritual cannibalism in Liberia or "necklacing" accused witches in South Africa, is news which

doesn't fit and is therefore deemed not newsworthy by the masters of the controlled media. In fact, the media masters consider such news positively harmful, because it conflicts with the image they have built in the minds of the White public: an image of virtuous, peaceable, freedom-loving, industrious, sensitive, and creative Blacks, essentially noble Blacks, who

have failed to rise to the cultural level of Europe and America only because they have been enslaved and exploited by cruel, greedy White supremacists. It's important to maintain this deceptive image, because it reinforces the sense of White racial guilt; it helps keep Whites convinced that they owe something to non-Whites, that they must never think of their own racial interests or feel any sense of White racial solidarity, because that can only lead to

terrible things like slavery and the oppression of noble Blacks."

Even though slavery ended in the USA well over a hundred years ago, in 1865, even though only 8% of American families owned slaves, even though many Blacks owned

slaves, and even though no-one who was involved in that slavery is alive today, the whole of America's White population is collectively blamed, and is never forgiven for slavery that occurred in the 1700s and 1800s, and that blame is extended to Whites in general

across the world.

However, Arab and Black slave traders and slave owners, who have continued to practice slavery for hundreds of years, and who have enslaved millions of blacks, and continue the

practice of slavery even to this day, are virtually ignored by the Western media. The Arab and African countries who do very little about this practice, or turn a blind eye to

it, are not subject to ongoing condemnation by the media or Western governments. Whereas pre-1994 South Africa was continually attacked and maligned for having a White-dominated society and an official policy of separate racial development, or apartheid; the countries that allow modern-day Black slavery are not subjected to

continual media campaigns against them, nor international economic boycotts against them (as happened to White South Africa). In fact, the human rights abuses are generally

left untouched and ignored by the Multiculturalist-dominated media.

Why? Because the issue has never been about slavery as such - the issue has always been about how to find an excuse to condemn and denigrate White people, with the resulting

White Guilt Complex and steady demolishing of White ethnic pride, all of which is ideologically conducive to the furthering of Multiculturalism.

To lay the blame for slavery upon Whites in general ("Whites used Blacks as slaves")

rather than upon that small percentage who actually owned slaves ("plantation owners used Blacks as slaves"), or upon those few Africans who enslaved Blacks, or upon those

few White ship owners who actually engaged in the slave trade, is an instinctive tactic by Multiculturalists who wish to denigrate the White race as a whole. The Multiculturalists' obsession with Black slavery has nothing to do with slavery, but everything to do with a hatred of the position of the White race in the world (including a self-hatred by those

Whites, instilled by a White Guilt Complex and by the anti-White hatred of multiracialists in general).

And what of modern slavery? Where are the movies, the mini-series productions, the

constant side references in TV shows? Why doesn't the Western media produce continuous television outpourings of rage against this horrendous practice? The reason is because modern slavery is a product of the Third World, overwhelmingly carried out by coloured people, and does not fit into the ideological parameters of Multiculturalist anti-

White propaganda.

The United Nations Working Group on Contemporary Forms of Slavery has estimated in 1999 that some 20 million people are held in bonded labour around the world. Another

report, put together by Anti-Slavery International in 2002 claims that as many as 27 million people worldwide are held in one form of slavery or another, most of them

children. The report highlighted the plight of bonded agricultural workers in Pakistan, forced labour in the Sudan, and the worldwide problem of child domestic servants and

the sexual exploitation of children. Other countries cited by the report as tolerating slavery included Brazil, Mauritania, and the United Arab Emirates. It has also been

estimated that in India alone, forty million people, including fifteen million children, are working in slave-like conditions as bonded laborers.

Salim Muwakkil, writing in The Chicago Tribune, has noted the silence from America on

the issue of modern-day slavery in Africa.

"the discussion about slavery in Africa has been raging just beneath the surface of public discourse for at least a decade. That conversation has focused primarily on the African nations of Mauritania and Sudan, where slavery is less a function of

poverty than of tradition and war. What's more, since both countries are "Islamic republics," dominated by Arab rulers, the issue has been aggravated by religious

antagonisms, race and cultural rivalries. Further controversy has centered on the lack of protest from the African-American community, especially since

condemnation of the transatlantic slave trade is so pivotal to black leadership's critique of the West."

Muwakkil has also noted the racial and ethnic aspects to this slavery.

"In Mauritania, the country's leadership is dominated by ethnic Berbers who are racially distinct from the indigenous black population. In Sudan, however, the difference is mostly

cultural or vaguely "ethnic" "

Serge Trifkovic, in The Sword of the Prophet: A Politically-Incorrect Guide to Islam, has revealed the racial nature of the Black slavery carried out by Arabs in Mauritania and

Sudan.

"Contrary to the myth that Islam is a religion free from racial prejudice, slavery in the Moslem world has been, and remains, brutally racist in character. To find truly endemic, open, raw anti-Black racism and slavery today one needs to go to the two Islamic Republics in Africa: Mauritania and Sudan. Black people have been enslaved on such a scale that the

term black has become synonymous with slave.

... For the pure-black populations of Sudan and Mauritania, independence from colonial rule marked the end of a slavery-free respite. Slavery was "abolished" several times in Mauritania since independence, most recently on July 5, 1980. Yet the Anti-Slavery

Society's findings (1982) and those of Africa Watch (1990) point to the existence of at least 100,000 "full-time" slaves and additional 300,000 half-slaves, all of them black, still

being held by Arab-Mauritanians.

... The Moslem world has yet to produce a serious indigenous movement to abolish slavery that was not the consequence of Western prompting.

The Arabian Peninsula in 1962 became the world's penultimate region to officially abolish slavery, yet years later Saudi Arabia alone was estimated to contain a quarter of a million slaves. Thousands of miles away from Africa, in Pakistan's Northwest Frontier Province,

girls as young as five are auctioned off to highest bidders. Afghan girls between the ages of 5 and 17 sell for $80 to $100. The price depends on the colors of their eyes and skin; if they are virgins, the price is higher. The girls are generally sold into prostitution or, if they are

lucky, they may join harems in the Middle East. If they are lucky."

Slaves in modern Africa miss out on the massive media propaganda that is devoted to Black slavery in pre-Civil War America, simply because their masters are the wrong colour - that is, their masters are Arab or African themselves. If the slaves masters of

modern Africa were Whites from South Africa or Rhodesia then the media outrage and propaganda would know no bounds, and - like the media propaganda hurled against the

old South Africa - would be of such continuous high publicity that every citizen would be extremely aware of it, it would be an issue of "debate" in every school, it would be the

subject of campaigns by Multiculturalist and "progressive" organisations, boycotts would be organised, and governments would be forced into action.

If the Multiculturalists were really so concerned about the cruelty of slavery, they would be protesting day and night against the modern-day countries that allow this practice to

continue. Yet, on this current issue of slavery, they are virtually silent.

Multiculturalists are far more concerned with promoting their world-view than they are with condemning slavery. The fact is that the media outpourings on Black slavery are due

more to their value as Multiculturalist propaganda against "white racism" than for any particular concern about human suffering.

A BRIEF HISTORY OF SLAVERY

Slavery existed in ancient Assyria, Babylon, Egypt, Persia, Sumeria, and other ancient societies of the Middle East; it is even mentioned in the Bible. It was also practiced in

ancient China, India, and among the blacks of Africa and the Indians of America. Slavery in ancient times reached its height in Greece and the Roman Empire. The major source of slaves in ancient civilizations were prisoners of war. Other slaves were criminals or

people who could not pay their debts.

Julius Caesar enslaved as many as one million Whites from Gaul, and the British were regarded as a race of slaves. From the eighth to the eleventh century France was a major transfer point for White slaves to the Muslim world, with Rouen being the center for the

selling of Irish and Flemish slaves. At the same time Venetians were selling slaves and timber across the Mediterranean. The slaves were usually Slavs brought across the Alps.

After the Roman Empire broke up in the 400s, international trade fell sharply. The loss

of markets for goods that slaves might have produced led to a decline in the need for slaves. In Europe, slavery slowly changed into serfdom. However, slavery continued in the areas around the Mediterranean Sea. During the 600s and early 700s, Arab Muslims conquered the Middle East, North Africa, and almost all of Spain. During the Crusades,

which began in the 1000s, the Christians attempted to recapture Jerusalem and other areas of the Holy Land from the Muslims, and both groups enslaved their prisoners.

Following the fall of Acre and the last Christian strongholds on the mainland of Syria in 1291, Christian captives from Acre glutted the local slave markets.[17]

The Crusaders discovered sugar in the Holy Land, and when they returned home a widespread demand was created for sugar in Europe. As a result, Italian merchants

established sugar plantations on several Mediterranean islands. The production of sugar required large numbers of laborers, and so slaves were imported from Russia and other

parts of Europe.[18]

Even the Church owned slaves.

"Had the Church been against slavery it would have branded it as a wrong, and have set the example of liberating its own slaves. It did neither. Its conscience was only shocked when a Jewish or Heathen master owned Christian slaves. Nay, the Church not only held slaves itself, not only protected others who held slaves, but it thundered against all who should

despoil its property by selling or liberating slaves belonging to the Church. The Council of Agatho, 506, considered it unfair to enfranchise the slaves of monasteries, seeing that the monks themselves laboured. The Council of Toledo, 597, stigmatised as robbers those who

set free the slaves of the Church without giving an equivalent. The Council of Epaona, 517, prohibited abbots from emancipating the slaves of their monasteries. Slaves were bequeathed

to the Church by will, or given as an act of piety, and never was the gift refused. The Church, too, held its slaves to the end. In France, in his day, Voltaire [1694 - 1778]

estimated that the Church held between 50,000 and 60,000 slaves."[19]

The word "slave" itself comes from "Slav" (the name of the largest ethnic group in Eastern European). Many slaves in Europe were sourced from Russia and other Slavic

areas. The Vikings often supplied slaves from Russia. However, during the mid-1500s, the expanding Ottoman Empire cut off the supply of slaves from Eastern Europe. By that time, however, the Portuguese were increasing their trade with Africa, exchanging cloth

and weapons for gold, salt, and slaves.[20]

By the 1300s, a few African blacks had begun to replace Russian slaves on Italian plantations. These Africans were bought or captured from North African Arabs, who had

enslaved them for years. During the 1400s, Portuguese sailors started to explore the coast of West Africa and to ship Africans to Europe as slaves; also enslaving Africans on

sugar plantations that they established on islands off the coast of West Africa. In 1481, El Mina, the first European trading post for slaves was created on Africa's Gold Coast by the

Portuguese who began slave trading from their new fort. The Spanish wanted to use black slaves to take over from the Indian populations in the colonies and to cover labour

shortages in Brazil. Portuguese traders filled their ships with African slaves from the Congo and Angola.[21]

Enslaved Africans were taken to the Americas at the beginning of the 1500s. In 1502 the governor of Hispaniola in the West Indies arrived with a dozen African slaves. By 1510

traders were shipping a few hundred African people to the Americas every year. In 1517 Spain issued its first Asiento Treaty, a contract to supply 4000 slaves over the following eight years. More than 100,000 slaves were imported into the Spanish possessions in the Americas. The Portuguese slave traders had special licence from the Spanish government

to supply slaves to its colonies until Holland took over after the Dutch West India Company was formed in 1621. Holland then captured all the trading posts established by

the Portuguese on the African Gold Coast, and set up a number of posts of its own by 1681. The Dutch held the Spanish contract for the supply of slaves from 1640-1700. By

1623 Holland had taken 15,430 slaves to Brazil. In 1646 the first black slaves were landed in the earliest Dutch settlement in America, New Amsterdam, on the tip of

Manhattan. New Amsterdam became New York when the settlement was captured by the English.[22]

The demand for slaves to work on sugar and tobacco plantations increased during the 1600s when France, England, and the Netherlands established colonies in the West

Indies, and along the East Coast of North America. In those areas, the local natives were not found to be adequate as a labour force.[23]

Howard Dodson, of National Geographic, wrote that Black slavery was wanted in order

to replace the slavery of Whites and Indians.

"According to European colonial officials, the abundant land they had "discovered" in the Americas was useless without sufficient labor to exploit it. Slavery systems of labor

exploitation were preferred, but neither European nor Native American sources proved adequate to the task." [24]

SLAVERY OF AFRICANS BY AFRICANS

Various societies in Africa and Asia enslaved prisoners of war. Slavery was also widely practiced amongst the Indians in the Northwest Coast and Eastern Woodlands of the

United States, as well as on the islands in the Caribbean Sea. Lynn H. Nelson, from the Department of History of Kansas University, noted that African complicity was an

integral part of the African slave trade.

"It is difficult to determine when slavery became an important economic factor in African history. Certainly African enslaved each other from an early date; this is a common feature

of most societies pursuing an agriculture based on manual labor. By about 900 A.D., however, a regular slave-trade had developed between the Niger River valley and the Muslims of Spain. With Negroes brought from West Africa and Slavs from Russia, the

Spanish Muslim capital of Cordoba became one of the greatest slave-markets in the world. With the decline of Muslim Spain, this bulk of this trade shifted to East Africa. By this

time, some peoples of Africa had come to depend upon the slave trade, and Zanzibar had become the great slave emporium. Wars between African tribes were not fought to kill, but to

take prisoners who could be exchanged with Arab slave-traders for imported goods. It has been estimated that 25% of the slaves taken out of Africa ended up in Muslim lands. Even

more important, this centuries-old trade had rooted the institution in the African economy and had established the general pattern of that trade."[25]

Zayde Antrim has also pointed out that African slavery was in existence well before the arrival of the Europeans.

"Not only was slavery an established institution in West Africa before European traders arrived, but Africans were also involved in a trans-Saharan trade in slaves along these routes. African rulers and merchants were thus able to tap into preexisting methods and

networks of enslavement to supply European demand for slaves. Enslavement was most often a byproduct of local warfare, kidnapping, or the manipulation of religious and judicial

institutions. Military, political, and religious authority within West Africa determined who controlled access to the Atlantic slave trade. And some African elites, such as those in the

Dahomey and Ashanti empires, took advantage of this control and used it to their profit by enslaving and selling other Africans to European traders."[26]

Hugh Thomas in his book on the history of Slavery, The Slave Trade, has detailed the African involvement in the production of victims for slavery. African monarchs often

bought slaves from dealers, in order to sell them again to Europeans, to other Africans, or to Arabs especially. The rulers of Benin, the kings of Ashanti, Congo, and Dahomey; and the Vili rulers of Loango, sold great numbers of slaves over many generations. Jean Barbot, who was on a slave ship during the 17th century said "the slaves [whom the African

monarchs] possess and sell are prisoners of war, or, if from among themselves, are condemned to slavery for some crime. But there are also those who have been kidnapped by their compatriots, these being mainly children...". The Muslims in Africa also had a heavy interest in the slave trade.

Hugh Thomas noted that the Muslims traded their African slaves to many countries, selling them as far off as Java and India in the Middle Ages; and even to the Chinese.[27]

Richard Hellie in Slavery in Russia 1450-1725 says,

"In Africa down to the 1930's, the various tribes continued to raid one another to capture slaves both for domestic use and to sell to outsiders. Moreover, in spite of the picture

presented in Alex Haley's Roots, white slave traders almost never entered the interior in pursuit of prey but rather purchased their cargo from Africans at the ocean front; coastal Africans would not allow Europeans either into or through their own countries ...some

scholars claimed that slavery in Africa was a response to the international slave trade, but it is now obvious that (Black) slavery was an old domestic institution that was adapted for

supplying the international market when it developed." [28]

Hellie's view was echoed by Thomas Jackson in American Renaissance.

"Among the Tuareg of the southern Sahara, during the 19th century 70-90% of the population were probably slaves. In the Sahel and the savannah, half the population might be slaves, while in the forests the figure could be as low as 10 to 20 percent. Professor Oliver

in "The African Experience" argues that the European and American demand for slaves may not have increased the supply. White slave traders almost never ventured into the interior

and were dependent on a varying supply over which they had no control. They followed the flow of captives rather than create it, shifting their bases up and down the coast according to

where tribal wars were producing the most slaves. Africa clung to slavery long after it was abolished elsewhere. Between the world wars, Liberia, founded by freed American slaves, was

censured by the League of Nations for practising slavery." [29]

An article from the Mel Fisher Maritime Heritage Society in Florida shows how widespread slavery was at that time.

"At the dawn of the transatlantic trade, slavery was not new, nor were Africans the only people to be enslaved. Slavery is mentioned in the Bible, and most ancient societies including Egypt, China, India, Mexico, Peru and Greece made use of slave labor. Slaves were usually

prisoners of war, conquered peoples, debtors or criminals. In Europe, the Roman Empire took slaves from every nation it overcame, including England, France, Spain and Germany.

Slavery persisted in the Mediterranean Basin throughout the 17th century.

The institution of slavery was present in Africa long before the arrival of Europeans on its shores - slaves had been taken from parts of the continent since the time of ancient Egypt. In the early 19th century, caravans of 18,000 to 20,000 black Africans were brought to Cairo

for resale, and slaves of every color were sold in the great markets of North Africa, even as late as the first part of the 20th century.

...By 1650, most of the coastal states in Europe had possessions in the Americas. The

Spaniards dominated Central America, the Dutch and Portuguese colonized in Brazil, and the English and the French had settlements primarily in the West Indies and North America.

All of these countries eventually imported slaves from Africa to support their American colonies. European royalty, nobility and leading merchants were the principal supporters

and benefactors of the slave trade."[30]

The Economist admitted that the British, French, Spanish and Portuguese were not the only people involved in the African slave trade.

"In Africa, slavery was accepted as the norm in most societies. Before Europeans arrived, and long after, millions of Africans were marched north across the desert by Arab traders. Most had been taken in war. The guns given in exchange helped wars to multiply and grow larger. Prisoners who might earlier have been absorbed into the victor's army or workforce, or killed, were now fed to European

and American ships seeking human cargo, from Gambia round to Mozambique. Other Africans were sold as slaves because they owed a debt; some even by their own families. Some, like Equiano, were simply grabbed; though only in the early years by Europeans, because that upset relations with the

African coastal kings, who wanted to keep control of the trade."

"Between the mid-15th century and the late 19th, 12m Africans, about a third of them women,

made that voyage. Whites had found a new world, and needed blacks to exploit it. Seized - by other blacks, not whites - force-marched to the coast carrying ivory or copper, then inspected like animals,

sold and crammed into ships, they made the 30-40-day voyage chained and forced to lie in their own ordure and vomit. Then taken out, inspected again and resold, they were branded and forced to

dig in mines, clear land, plant and harvest sugar."

"Gradually in the 18th century an anti-slavery lobby built up in Europe, notably in Britain, the superpower of the seas. In 1772 Lord Mansfield, a judge, ruled that a runaway slave there could not be forced back by his master to the West Indies. The ruling was interpreted (questionably, but this was the effect) as confirming that there could be no slavery in Britain. In America, it created

fears that Britain might try to abolish slavery in its colonies. The desire to maintain slavery was not the least motive for the American war of independence, in which some blacks fought on the British side. In 1807 Britain banned the slave trade, and began using its navy to stop it. But slavery itself

did not end in the British Caribbean until 1838, in the United States (in practice) 1865, in Spanish-owned Cuba 1886, in Brazil 1888. The memory of slavery and its lasting social effects

sour race relations in Europe and America to this day."[31]

BLACK SLAVE OWNERS IN THE UNITED STATES

Little has been published regarding those Blacks who owned Black slaves in the USA, however, more research is bringing this little-known subject to light.

Philip Burnham, in the article "Selling Poor Steven" published in the February/March 1993 issue of American Heritage, found that in the US Census of 1830 there were 3,775 free blacks who owned 12,740 black slaves.[32] Burnham wrote about the slave John

Casor, who was denied his freedom by Black slave owner Anthony Johnson.

"In the 1640s John Casor was brought from Africa to America, where he toiled as a servant for a Virginia landowner. In 1654 Casor filed a complaint in Northampton County Court, claiming that his master, Anthony Johnson, had unjustly extended the terms of his indenture with the intention of keeping Casor his slave for life. Johnson, insisting he knew nothing of any indenture, fought hard to retain what he regarded as his personal property. After much

wrangling, on March 8, 1655, the court ruled that "the said John Casor Negro shall forthwith be returned unto the service of his master Anthony Johnson," consigning him to a bitter lifetime of bondage. Given the vulnerable legal status of servants - black and white -

in colonial America, the decision was not surprising But the documents reveal one additional fact of interest: Anthony Johnson, like his chattel Casor, was black...."[33]

Carter G. Woodson, whose grandparents and father had been slaves, was one of the first to write about the Black slave owners. In Free Negro Owners of Slaves in the United States in 1830 (published in 1924) Woodson gives the names and number of slaves owned by free

blacks counted in the U. S. Census of 1830, listing them by name and the number of slaves owned.[34]

Michael P. Tremoglie, in "The Black Roots of Slavery" also noted the issue of Black slave owners.

"There were many free blacks in the American colonies. They were enfranchised and as early as 1641, Mathias De Sousa, were elected to legislatures. These free blacks owned slaves - some for philanthropic reasons, as Carter G. Woodson suggests. However as John Hope

Franklin wrote, "...free Negroes had a real economic interest in the institution of slavery and held slaves in order to improve their economic status."

The census of 1830 lists 965 free black slave owners in Louisiana, owning 4,206 slaves. The state of South Carolina, lists 464 free blacks owning 2,715 slaves. How ironic it is

that so many blacks owned so many slaves in South Carolina. Yet, no one seemed to mention this during the flag controversy.

Some blacks served in the Confederate army, which is another omission in our popular

culture. The movie Glory did not happen to mention that blacks served in the Confederate army. It did give the impression that the black soldiers in the 54th Massachusetts were

former slaves - which was not true."[35]

Harry Koger, in Black Slave Owners. Free Black Slave Masters in South Carolina, reported on the success of Black women in Charleston.

"By 1860, so many Black women in Charleston had inherited or been given slaves and other property by white men, and used their property to start successful businesses, that they owned

70% of the Black owned slaves in the city."[36]

From Kroger's work, it is noted that free Black slave owners resided in states as north as New York and as far south as Florida, extending westward into Kentucky, Mississippi, Louisiana, and Missouri. According to the federal census of 1830, free blacks owned more than 10,000 slaves in Louisiana, Maryland, South Carolina, and Virginia. The

majority of black slave owners lived in Louisiana and planted sugar cane.[37]

John Hope Franklin and Loren Schweninger, in Runaway Slaves: Rebels on the Plantation, revealed that conditions under Black masters could be such that slaves would run away.

"The largest black slaveholder in the South, John Carruthers Stanly of North Carolina, faced a number of problems in the 1820s in dealing with a slave labor force on his three

turpentine plantations in Craven County. With a total of 163 slaves, Stanly was a harsh, profit-minded taskmaster, and his field hands would run away. Stanley dealt with this

through his two white overseers and with a spy network that included a few trusted slaves. Brister, his slave barber in New Bern, was responsible for relaying to his owner rumors of

planned escapes ...Nor did Stanly have any pangs of conscience about selling children away from their parents or holding free blacks in bondage."

"Free black slave owners who lived in urban areas - Charleston, Savannah, Mobile,

Natchez, and New Orleans - also faced difficulties with their slave property. Free mulatto barber William Johnson of Natchez was not certain what had happened to his recently

purchased slave, Walker, when he disappeared in 1835. He had either been stolen or had run away to Kentucky to rejoin his wife. When on 4 July 1833, authorities in Ascension Parish, Louisiana, jailed the twelve- or fourteen-year-old black boy named Isaac taken off

the steamer Watchman, he admitted he was owned by a 'free woman of color in New Orleans named Jane'."[38]

In "Dixie's Censored Subject: Black Slaveowners", published in The Barnes Review, Robert M. Grooms furnished several examples of Black slave owners in the USA.

"In the rare instances when the ownership of slaves by free Negroes is acknowledged in the history books, justification centers on the claim that black slave masters were simply

individuals who purchased the freedom of a spouse or child from a white slaveholder and had been unable to legally manumit them. Although this did indeed happen at times, it is a

misrepresentation of the majority of instances, one which is debunked by records of the period on blacks who owned slaves. These include individuals such as Justus Angel and

Mistress L. Horry, of Colleton District, South Carolina, who each owned 84 slaves in 1830. In fact, in 1830 a fourth of the free Negro slave masters in South Carolina owned 10 or

more slaves; eight owning 30 or more.

... The majority of slaveholders, white and black, owned only one to five slaves. More often than not, and contrary to a century and a half of bullwhips-on-tortured-backs propaganda,

black and white masters worked and ate alongside their charges; be it in house, field or workshop. The few individuals who owned 50 or more slaves were confined to the top one

percent, and have been defined as slave magnates.

In 1860 there were at least six Negroes in Louisiana who owned 65 or more slaves The largest number, 152 slaves, were owned by the widow C. Richards and her son P.C.

Richards, who owned a large sugar cane plantation. Another Negro slave magnate in Louisiana, with over 100 slaves, was Antoine Dubuclet, a sugar planter whose estate was valued at (in 1860 dollars) $264,000 (3). That year, the mean wealth of southern white

men was $3,978 (4).

Interestingly, considering today's accounts of life under slavery, authors Johnson and Roak report instances where free Negroes petitioned to be allowed to become slaves; this because

they were unable to support themselves.

... [regarding Black ex-slave William Ellison] As with the slaves of his white counterparts,

occasionally Ellison's slaves ran away. The historians of Sumter District reported that from time to time Ellison advertised for the return of his runaways. On at least one occasion

Ellison hired the services of a slave catcher. According to an account by Robert N. Andrews, a white man who had purchased a small hotel in Stateburg in the 1820s, Ellison hired him to run down "a valuable slave. Andrews caught the slave in Belleville, Virginia. He stated:

"I was paid on returning home $77.50 and $74 for expenses.

...Following in their father's footsteps, the Ellison family actively supported the Confederacy throughout the war. They converted nearly their entire plantation to the production of corn,

fodder, bacon, corn shucks and cotton for the Confederate armies. They paid $5,000 in taxes during the war. They also invested more than $9,000 in Confederate bonds, treasury

notes and certificates in addition to the Confederate currency they held."[39]

As an interesting sideline to Black slave owners in the South of the USA, is that there were also an estimated 65,000 Southern blacks in the Confederate military, including

over 13,000 who fought against the North in battle.[40]

A well-known and favourably reviewed novel, The Known World, by Black author Edward P. Jones, has tackled the issue of Black-owned slaves, much to the surprise of those

readers who had never heard of Black slave owners.[41] However, the interesting story of Blacks who owned slaves is largely ignored by the media and educators.

WHITE NATIONS AND THE BANNING OF THE SLAVE TRADE

Lynn H. Nelson from Kansas University has pointed out that it was the Western nations who became committed to ending the slave trade.

"There are various estimates of the number of Africans who were taken into slavery in the Americas, but fifteen million is perhaps the highest number that has been put forward. Of course, one must remember that some 20% of the captives died on their way to a trading

station, and another 20% died while being transported to the plantations. So it would seem that over twenty million Africans were consumed by the slave trade to the Americas."

Most of these went to Brazil and the Caribbean islands. Only about half a million were

carried to North America, and the new United States, in 1808, was one of the first Western nations to outlaw the importation of slaves. By the early nineteenth century, most Western naval powers were committed to ending the slave trade, and many were considering ways of eliminating slavery from their possessions. The United States did so only after a bloody civil war was fought, at least partly over this issue. In 1888, Brazil was the last Western nation

to outlaw slavery. The slave trade continued but was restricted to commerce with the Muslims as it had been in the beginning."[42]

Lawrence James, in his review of Hugh Thomas' The Slave Trade, pointed out that there were Africans who were not happy with the ending of the slave trade to the West.

"African kings were glad to provide a steady flow of men, women and children, who they said were criminals or prisoners of war doomed for execution. Many were not, but this did not prevent partisans of the trade from posing as philanthropists who were rescuing the Africans from death and offering them a better and, of course, more productive life. An African chief, dismayed by the news that the slave trade was on the verge of abolition,

insisted that his "oracle and priests" had told him that their god wholeheartedly approved of it. The Christian and Muslim gods agreed, or so their clerics proclaimed."[43]

Thomas Jackson also noted Black resistance to the end of slavery.

"In the nineteenth century, when France and Britain outlawed slavery in their territories, African chiefs who had grown fat on the slave trade sent protest delegations to Paris and

London. As Dinesh D'Souza in "The End of Racism" explains, Africans never developed a principled opposition to slavery; they denounced it when they were slaves but practiced it happily when they could. Slavery can still be found in Africa. In America too, by 1830,

some 3,500 free blacks in the South owned approximately 10,000 slaves."[44]

In 1808 the United States of America banned importation of slaves, although this did not affect those already in the United States nor those yet to be born; however, slavery

finally ended in the USA in 1865.

It was Great Britain that was the prime mover in ending the trans-Atlantic slave trade. The British navy stopped and searched ships for slaves, freeing them when found. Mark

Steyn recognised the importance of this fact, one that would be rarely mentioned in schools or in the media.

"What no one in their delegations (to the Durban Racism Conference) will say is this - that the West has nothing to apologize or pay for, least of all Britain. London abolished slavery in the British Isles in 1772 and within the Empire in 1833, in the teeth of fierce opposition from Arab and West African traders. If one had to single out one institution that did more to

end the trade in human beings than any other, it would be the Royal Navy, whose ships enforced the ban at great risk to themselves. Yet the reflexive shame in their inheritance is such that no British, or Canadian, delegate in Durban would dream of standing up for the

historical record." [45]

Tunde Obadina, a director of Africa Business Information Services, has acknowledged the importance of Britain, and other Western countries, in ending the slave trade.

"When Britain abolished the slave trade in 1807 it not only had to contend with opposition from white slavers but also from African rulers who had become accustomed to wealth gained

from selling slaves or from taxes collected on slaves passed through their domain. African

slave-trading classes were greatly distressed by the news that legislators sitting in parliament in London had decided to end their source of livelihood. But for as long as there was demand

from the Americas for slaves, the lucrative business continued.

...The slave trade business continued in many parts of Africa for many decades after the British abolished it. For as long as there was demand for slave labour in the Americas, the supply was available. The British set up a naval blockade to stop ships carrying slaves from West Africa, but it was not very effective in suppressing the trade. Thousands of slave ships were detained during the decades the blockade was in operation. One Lieutenant Patrick

Forbes, a British naval officer, estimated in 1849 that during a period of 26 years 103,000 slaves were emancipated by the warships of the naval blockade while ships

carrying 1,795,000 slaves managed to slip past the blockage and land their cargo in the Americas.

... Slave trading for export ended in Nigeria and elsewhere in West Africa after slavery

ended in the Spanish colonies of Brazil and Cuba in 1880. A consequence of the ending of the slave trade was the expansion of domestic slavery as African businessmen replaced trade

in human chattel with increased export of primary commodities. Labour was needed to cultivate the new source of wealth for the African elites.

Had Europe not decided to end the slave trade and the New World ceased demanding chattel

labour, the transatlantic trade might still be rolling today. The ending of the obnoxious business had nothing to do with events in Africa. Rulers and traders there would have

happily continued to sell humans for as long as there was demand for them."[46]

David Horowitz has also noted this point.

"Slavery existed for thousands of years before the Atlantic slave trade was born, and in all societies. But in the thousand years of its existence, there never was an

anti-slavery movement until white Christians - Englishmen and Americans - created one. If not for the anti-slavery attitudes and military power of white

Englishmen and Americans, the slave trade would not have been brought to an end. If not for the sacrifices of white soldiers and a white American president who gave his life to sign the Emancipation Proclamation, blacks in America would still

be slaves."[47]

As Thomas Sowell, a Black conservative, has pointed out, the efforts of the European nations to wipe out slavery have been virtually ignored.

"Incredibly late in human history, a mass moral revulsion finally set in against slavery - first in 18th century England and then, during the 19th century, throughout Western

civilization. But only in Western civilization. ...Africans, Arabs, and Asians continued to resist giving up their slaves. Only because Western power was at its peak in the 19th century

was Western imperialism able to impose the abolition of slavery around the world -- as it imposed the rest of its beliefs and agendas, for good or evil."[48]

"The widespread revulsion which the hideous institution of slavery inspires today was largely confined to Western civilisation a century ago, and a century before that was largely confined to a portion of British society. No one seems interested in the epic story of how this curse that covered the globe and endured for thousands of years was finally gotten rid of by

the West - not only in Western societies but in other societies conquered, controlled, or pressured by the West.

The resistance put up by Africans, Asians and Arabs was monumental in defense of slavery,

and lasted for more than a century. Only the overwhelming military power of the West enabled it to prevail on this issue, and only the moral outrage of Western peoples kept their government's feet to the fire politically to maintain the pressure against slavery around the

world.

Of course, this is not the kind of story that appeals to the multiculturalists. If it had been the other way around - if Asian or African imperialists had stamped out slavery in Europe -

it would still be celebrated, in story and song, on campuses across America."[49]

The well-known Indian author Dinesh D'Souza makes a very pertinent point in his book The End of Racism:

"Was slavery a racist institution? No. Slavery was practised for thousands of years in virtually all societies: in China, India, Europe, the Arab world, sub-Saharan Africa, and the Americas. In the United States, slave-holding was not confined to whites: American Indians and free blacks owned thousands of slaves. Thus slavery is neither distinctively

Western nor racist. What is uniquely Western is the abolition of slavery." [50]

THE WHITE SLAVE TRADE OF THE ARABS

Whilst the Arabs have been acknowledged as a prime force in the early usage of slaves from Africa, very little has been written about their usage of White slaves, whether they

were part of the Russian slave trade or those kidnapped by Arab pirates. However, in recent years, the research of some authors has been bringing this issue to light.[51]

David Brion Davis, in The New York Review of Books, explains that

"The origins of African slavery in the New World cannot be understood without some knowledge of the millennium of warfare between Christians and Muslims that took place in the Mediterranean and Atlantic and the piracy and kidnapping that went along with it. In 1627 pirates from the Barbary Coast of North Africa

raided distant Iceland and enslaved nearly four hundred astonished residents. In 1617 Muslim pirates, having long enslaved Christians along the coasts of Spain, France, Italy, and even Ireland, captured 1,200 men and women in Portuguese Madeira. Down to the 1640s, there were many more English slaves in Muslim

North Africa than African slaves under English control in the Caribbean. Indeed, a 1624 parliamentary proclamation estimated that the Barbary states held at least

1,500 English slaves, mostly sailors captured in the Mediterranean or Atlantic."[52]

Professor Robert Davis, in his book Christian Slaves, Muslim Masters: White Slavery in the Mediterranean, the Barbary Coast, and Italy, 1500-1800, estimated that 1 million to 1.25

million White people were enslaved by North African pirates between 1530 and 1780. North African pirates abducted and enslaved more Europeans from coastal villages and

towns. Italy, Spain, Portugal and France were hardest hit but the raiders also seized people in Britain, Ireland and Iceland. They even captured 130 American seamen from ships that they boarded in the Atlantic and Mediterranean between 1785 and 1793.[53]

Arab pirates and White Slaves

Interest in the Arab slaving of Europeans was rekindled in the 1990s by the discovery of the site of a Barbary Coast shipwreck at Moor Sands on the South Devon coast in

England. Icon Films produced a documentary on the subject, and published some of their findings.

"For England after 1625 there were great periods, particularly in Devon and Cornwall, Dorset, even around Bristol, where ships couldn't leave port. The first of the Muslims showed up in 1625 it caused enormous panic. It was the suddenness. It was a surprise, the fact that there was so many of them and the fact that the English had a coastline which was virtually

unprotected." [54]

"After looking at some dozens of population estimates from a number of different kinds of sources we have an average, year in year out, especially between the years 1580 and 1680 of about 35,000, 34,000 slaves at any given time. Well, knowing this it then becomes a question of estimating simply how many slaves it would be necessary to be taken every year

to keep that number. I've have estimated overall that between 1530 and 1780, that is about two and a half centuries, something of the order of a million to a million and quarter

white Europeans were enslaved and taken to Barbary." [55]

"Arab pirates plagued the south west coast of England and Ireland throughout the seventeenth century, but the height of this activity was around the 1630s, when England's

navy was at its weakest. While anything of value was fair game, their main quarry was slaves.

In the beginning they targeted the crews of West Country fishing boats, but as the pirates grew bolder they came ashore to find victims, such as the entire congregation of a village

church in Cornwall and most of the inhabitants of Baltimore in Southern Ireland. A successfully ransomed sailor reported "If the hands be smooth, they was ransomed, but if the

hands be rough, they was sold as slaves". He told that a slave would fetch £40, a ransomnable captive £80 and a fair maiden up to £300.

By 1629 west country merchants were losing so many ships that James 1st was forced to send

a fleet to North Africa to demand the return of the captives. It failed completely, but Admiral Mansell stated on his return that he believed there were between 25 and 30,000

Christian slaves in captivity."[56]

White Slaves, African Masters

Reviews have praised White Slaves, African Masters: An Anthology of American Barbary

Captivity Narratives, a book that has revealed the slavery of North American colonists by Barbary privateers.

"Some of the most popular stories in nineteenth-century America were sensational tales of whites captured and enslaved in North Africa. White Slaves, African Masters for the first time gathers together a selection of these Barbary captivity narratives, which significantly

influenced early American attitudes toward race, slavery, and nationalism.

Though Barbary privateers began to seize North American colonists as early as 1625, Barbary captivity narratives did not begin to flourish until after the American Revolution.

During these years, stories of Barbary captivity forced the U.S. government to pay humiliating tributes to African rulers, stimulated the drive to create the U.S. Navy, and

brought on America's first post-revolutionary war. These tales also were used both to justify and to vilify slavery."[57]

Slavery Under Islam

Books such as Islam's Black Slaves: The Other Black Diaspora by Ronald Segal and Race and Slavery in the Middle East: A Historical Enquiry by Bernard Lewis have made available a

wider knowledge on Arab slavery.

"The author [Bernard Lewis], a venerable authority on the Near and Middle East, using many Arab and Persian sources in the original languages, traces the connexion between

slavery and status, both in theory and practice, in the Islamic world from the 7th century to the present. Until quite late in the 19th Century, when the Russians closed the Caucasus route, white slaves were imported; after this, black slaves became preponderant. On the

whole Lewis demolishes the somewhat idealised (and guilt-generated) Western perception of Islamic slavery as being more benign that its Western counterpart and its culture non-racist.

He demonstrates that freed blacks rarely rose to high positions and quotes anti-black opinions about it when they did."[58]

Arab rulers even had white eunuchs (slaves with their testicles cut off). In Islam's Black Slaves, Ronald Segal reveals that the Caliph in Baghdad at the beginning of the tenth

century had seven thousand black eunuchs and four thousand white ones in his palace. Ibn Hawqal, writing in the 970s, remarked that "among the most famous exports [from al-

Andalus to other Muslim lands] are comely slaves, both male and female from Frankish and Galician regions" and that "all Slavic eunuchs on earth come from al-Andalus, because they are

castrated in that region".[59]

These are just a few examples of information available on the Arab trade in White slaves; however, this information rarely comes to light in biased Multiculturalist education

systems, as they prefer to concentrate on the issue of Black slavery to the exclusion of all other types of slavery. In pushing a guilt complex upon white children, as part of their

ideological fight to promote Multiculturalism and attack "White racism", activist teachers would be aware that telling the truth about widespread White slavery would not

be helpful in their promotion of Multiculturalist propaganda.

WHITE SLAVERY IN WHITE COUNTRIES

The usage of White slaves in Europe has received little attention by the media or in academia, even though it was a widespread practise.

Juliet Gardiner and Neil Wenborn have given a broad background to the institution of

slavery in Britain.

"Slavery has had an important position in the society and economy of the British Isles and of Britain's imperial possessions from time immemorial until the relatively recent past. It was an integral institution in Roman society. It played a large part in Celtic societies, and was

important in Irish society until the 12th century. The Irish were particularly assiduous slave traders, while prisoners taken in battle were frequently enslaved; there was also a flourishing trade in slaves between Bristol and Dublin against which Wulfstan of Worcester preached.

Slavery had been an important institution for the Anglo-Saxons in England; slaves could be bought and sold, and slavery was an inherited condition or could be imposed as a legal

punishment. Ten per cent of the population recorded in Domesday Book [1086] were slaves. The disappearance of slavery in England in the early 12th century remains a mysterious

process."[60]

In Britain, as in many other countries, prisoners of war and criminals could be sold into slavery; however, the trade in slaves also included the kidnapping of unsuspecting poor people. Snippets in history resources sometimes mention in passing this slave trade in

White people. For example, in a history of the City of Bristol and its links with the Transatlantic Slave Trade, we find the following snippet of information:

"By the 12th century some Bristol traders were routinely selling English children to Ireland (especially young girls)".[61]

It was said of Malcolm III, King of Scotland, that when he invaded England in 1070 and ravaged Durham, that his forces carried off so many prisoners that for years after English

slaves were found in every hamlet of Scotland.[62]

When James II took the British throne in 1685, the Duke of Monmouth, bastard son of Charles II, raised a rebellion to claim the throne for himself. When his forces were

crushed at Sedgemoor, the Duke was executed with 320 of his followers. However, hundreds more of the rebels were sentenced to slavery instead.

"over 800 rebels, as well as young girls who had embroidered Monmouth's standards at Taunton, were given over to persons who enjoyed favour of court to be sold into slavery in the plantations of the West Indies, there to be treated, in Samuel Pepys's words, 'according

to their deserts'."[63]

Extracts from "The Truth About Slavery" are revealing of the nature of White slavery.

"According to Thomas Burton's Parliamentary Diary 1656-1659, in 1659 the English parliament debated the practice of selling British Whites into slavery in the New World. In

the debate, these Whites were referred to not as "indentured servants" but as "slaves."

In the Calendar of State Papers, Colonial Series, America and West Indies of 1701, we read of a protest over the "encouragement to the spiriting away of Englishmen without their

consent and selling them for slaves, which hath been a practice very frequent and known by the name of kidnapping." In the British West Indies, plantation slavery was instituted as

early as 1627. In Barbados by the 1640s there were an estimated 25,000 slaves, of whom 21,700 were White.

...Lay historian Col. A. B. Ellis, writing in the British Newspaper Argosy for May 6, 1893, said: "Few, but readers of old colonial state papers and records, are aware that between the years 1649 to 1690 a lively trade was carried on between England and the plantations, as the colonies were then called, [a trade] in political prisoners... they were sold at auction...

for various terms of years, sometimes for life, as slaves."

Sir George Sandys' 1618 plan for Virginia referred to bound Whites assigned to the

treasurer's office to "belong to said office forever." The service of Whites bound to Berkeley's Hundred was deemed "perpetual." "[64]

David M. Kennedy, Lizabeth Cohen, and Thomas A. Bailey, in The American Pageant, have noted the high numbers of "indentured servants" in Virginia and Maryland.

"Because of the massive amounts of tobacco crops planted by families, "indentured servants" were brought in from England to work on the farms. In exchange for working, they received transatlantic passage and eventual "freedom dues", including a few barrels of corn, a suit of

clothes, and possibly a small piece of land.

Virginia and Maryland employed the "headright" system to encourage the importation of servant workers. Under its terms, whoever paid the passage of a laborer received the right to

acquire 50 acres of land.

Chesapeake planters brought some 100,000 indentured servants to the region by 1700. These "white slaves" represented more than 3/4 of all European immigrants to Virginia and Maryland in the 17th Century."[65]

Paul Heinegg, in his book, Free African Americans of North Carolina and Virginia, adds to the story.

"Most of the free African Americans of Virginia and North Carolina originated in Virginia where they became free in the 17th and 18th century before chattel slavery and racism fully developed in the United States.

When they arrived in Virginia, Africans

joined a society which was divided between master and white servant.... They joined the

same households with white servants - working, eating, sleeping, getting drunk, and running away together.

...The replacement of white servants with African slaves, begun in earnest in 1660,

continued for more than a century. African slaves had still not completely replaced white servants by 17 October 1773 when the jailer in Prince William County advertised in the

Virginia Gazette that he had caught a runaway white servant man: "Committed to Prince William gaol a certain William Rawlings, who says he is the property of Francis Smith of

Chesterfield. The owner is desired to pay charges, and take him away."

And he advertised in the same edition that he had jailed a runaway white servant woman: "Committed to the gaol of Prince William a servant woman about 26 years of age, named

An advertisement in an

American newspaper, regarding a captured White runaway slave

Mary Richardson; has on a short printed cotton gown, and striped Virginia cloth petticoat." "[66]

Michael Hoffman, in his book They Were White and They Were Slaves, confirms the large numbers of White slaves in early America.

"From 1609 until the early 1800's, between one half and two thirds of all the White colonists who came to the New World came as slaves. Of the passengers on the Mayflower, twelve were White slaves. White slaves cleared the forests, drained the swamps, built the roads. They worked and died in

greater numbers than anyone else." [67]

British people were sentenced to transportation to the American colonies

for petty crimes; and, as was the case with those transported to Australia,

they were used as slaves by landowners. As well as which, orphaned children

and other children of poor white families, from the slums of England,

were kidnapped and transported to the colonies. A review of They Were White

and They Were Slaves details some of the horrors of White slavery.

"To be 'sentenced to transportation' to the colonies was tantamount to

being sentenced to slavery.

...The notion that transportation was a merciful alternative to

imprisonment or death in Britain is an erroneous one. In fact, a

merciful judge was regarded as one who did not transport British people into slavery in America.

...Transportation of the white individuals from England had higher losses of life than that of the Black slaves of Africa. It cost more to obtain Blacks from Africa and the Whites were

cheaply obtained and were viewed as expendable. In the 17th and 18th century it was customary to keep the White slaves below deck for the entire nine to twelve week journey. A

white slave would be confined to a hole not more that sixteen feet long, chained with 50 other men to a board, with padlocked collars around their necks.

The death rate of white slaves to America was about 25% compared to 10% of black slaves. If a white slave was sold in advance to a Virginia planter, his well being and care was the

responsibility of the Captain of the ship until they reached the halfway point of the voyage. After that the responsibility of costs of provisions went to the planter whether or not the slave survived the trip. Captains became infamous for providing sufficient food for only the first half of the trip and virtually starving their captives until they arrived in America.

...Upon arrival in America, the white kidnapped and convicts were displayed on an auction block, examined, then sold by the ship's Captain. Once sold, the nightmare began. As many as 80% of a shipment of white slaves died their first year. Long hours and sun exposure were

considered part of a first year 'seasoning". They would work from sunrise to sunset in the fields or lead mines and then would be put to work in a shed grinding corn until midnight.

Some expected to serve their time and obtain land, others to apprentice to learn a trade, but in most cases they were severely treated by beatings, etc. and did not survive. As their terms

of indenture came to a close, many were beaten and tortured, in hopes they would try to flee. If they did flee and were caught, their indenture was extended another seven, ten or

more years.

Also additional time would be added for the cost of their capture. They were branded on the cheek with the letter "R" and/or one or both ears were removed so they would not repeat

their fleeing. One half of White "indentured servants" did not live to attain their freedom.

Young white females in bondage were denied the right to marry. A woman having a baby, out of wedlock, was an extension of two and a half years to her term. The baby was taken from her and sold. These children's bondage was a "mere" 21 years for boys and 18 years for girls. By 1769, all children born to even free white women who were unmarried were

also candidates for enslavement. Children were sold for a few pounds of tobacco to another master."[68]

Michael Hoffman noted that White slaves in Barbados were badly treated by the plantation owners.

"In Barbados by the 1640's there were an estimated 25,000 slaves, of whom 21,700 were White. Cromwell's conquest of Ireland in the middle of the seventeenth century made slaves as well as subjects of the Irish people. Over a hundred thousand men, women and children were seized by the English troops and shipped to the West Indies, where they were sold into slavery. In the British West Indies the torture visited upon White slaves by their masters was routine. Masters hung White slaves by their hands and set their hands afire as a means of

punishment.

To end this barbarity, Colonel William Brayne wrote to English authorities in 1656 urging the importation of negro slaves on the grounds that, "as the planters would have to pay

much for them, they would have an interest in preserving their lives, which was wanting in the case of whites", many of whom, he charged, were killed by overwork and cruel

treatment. Ten thousand Whites were kidnapped from England in the year 1670 alone." [69]

Noel Scott has also researched the little-known practice of the White slavery suffered by the White working class, using sources such as W.J. Cash, Jim Goad, Michael Hoffman,

Gary B. Nash, Robert J. Steinfeld, and Howard Zinn.

"Hoffman recounts the atrocities Oliver Cromwell and his Roundheads performed against the Irish peasantry and anyone that so much as disagreed with Cromwell's despotic,

puritanical reign of terror. Cromwell "Barbadosed" 100,000 of his foes. Being "Barbadosed" involved being enslaved and imported to Barbados, where the unlucky British, Scots and Irish were "seasoned" in hellish weather and malaria-conducive conditions. In the

1640s, over eighty five percent of the slaves in Barbados were white, and by 1653, fifty percent of white Barbadians were sent courtesy of Cromwell.

...What is often omitted from history lectures and texts is that the majority of whites did not

come to the New World seeking religious freedom. The majority of whites were "kid-nabbed," drugged, knocked out or otherwise conned into coming to the Americas. "Drums"

were the hired hands of wealthy businessmen that hit poor Londoners over the head and shipped them to the Americas; "crimps" and "spirits" either drugged victims or snatched

them off the streets.

Indentured servitude contracts were often forged documents, and the majority of indentured servants stolen away to the Americas were children who lacked the capacity to enter into a legal contract, notes W.J. Cash, in "The Mind of the South." Francis Trollope estimates that 200,000 British children were kidnapped and shipped to the Americas or forced into

factory labor.

In the "Early Stuart Diaries," a 1618 parliamentary bill is mentioned which allowed constables to kidnap orphans over eight years old, imprison them and then ship the orphans

as slaves to colonial plantations. A 1652 commonwealth law permitted vagrants and beggars to be "schlepped in shackles to the colonies," writes Goad. And following the

English's lead, the Scottish Privy Council also sought to export its poor white trash to the Americas, in 1669, notes Gary B. Nash in his book "Red, White, and Black: The Peoples of

Early America." The order issued by the Scottish Privy Council made it legal to capture "strong and idle beggars, vagabonds, egyptians, common and notorious whoores, theeves,

and other dissolute and lousy persons."

Another myth Goad dispels in his taboo treatise is the bold-faced lie that "[o]nly blacks suffered through a harrowing 'middle passage' across the Atlantic." Goad shares the plight of a German Palatine, Gottlieb Mittelberger, who was duped by "newlanders" (the German

equivalent of British "drums" or "spirits"). Mittelberger came willingly, in 1750, but soon realized he had been conned.

Water and food were scarce, dead women and babies were tossed overboard and German slaves had it even worse below deck, writes Howard Zinn, in "A People's History of the

United States." In 1731, one German ship set sail with one hundred fifty German Palatines and lost one hundred sixteen, writes Goad. In Roger A. Ekirch's "Bound for America," he estimates that ten to fifteen percent of all white bondsmen perished before completing the

"middle passage."

Whites, like blacks, suffered the inhumanity of being separated from their families and sold like they were non-human animals on auction blocks. One such white slave woman describes it, in "Bound for America": "We were driven through the country like cattle to a Smithfield market and exposed to sale in public fairs like so many brute beasts." In Robert J. Steinfeld's

"The Invention of Free Labor," he notes that West Florida's 1766 law stated that an indentured servant was "the property of his [or her] Master." That sounds like slavery to

me.

One might wonder why black slavery ever took root if white slaves were so abundant. Goad explains that it was business as usual: whites could easily blend into the general white

population if they escaped slave owners' clutches, but a black slave stood out more and was easily recaptured.

One might also argue that after black slavery took root, former white slaves and their

progeny had it made in the shade, but Goad counters this by making an astute point: Why would plantation owners pay white workers when they had a new crop of slave laborers from

Africa?"[70]

A review of Jim Goad's The Redneck Manifesto shows that an inkling of this research is starting to reach a wider audience.

"The thesis starts out in medieval Europe, with its ruling class and serfs. It gets more trenchant and further from liberal mythology in its analysis of indentured servitude. Try

this on for size: "A study of Virginia from 1623 to 1637 showed that white servants outnumbered white freemen by three to one. In Maryland at one point in the 1600s, the

ration was six to one." Henry Cromwell, the Lord Protector's son, issued an edict that forcibly seizing young Irish women and shipping them to the colonies was "so much to their

owne goode." Sounds just like liberals, doesn't it?

"So even though the popular belief is that NO whites were shipped to America against their will, it's highly possible that MORE whites were bought here unwillingly than blacks." And sold to the highest bidder. And, like a rental car, abused far more than the capital goods,

like the black slaves. Since, Goad argues, his ancestors were among those white slaves, why should he pay reparations to anyone?"[71]

It is odd to note that those who call for reparations for slavery from Whites, or demand an apology for slavery from Whites, are themselves guilty of a perverse kind of racism.

Robert W. Tracinski recognised this weird hypocrisy.

"An apology for slavery on behalf of the American nation presumes that whites today, who predominantly oppose racism, and never owned slaves, and who bear no personal

responsibility for slavery, still bear a collective responsibility - a guilt they bear simply by belonging to the same race as the slave-holders of the Old South. Such an apology promotes

the very idea at the root of slavery: racial collectivism.

Those who owned slaves were certainly guilty of a grave injustice. But by what standards can other whites (many of whom are not even descendants of the slave-holders) be held

responsible for their ideas and actions? The only justification for such an approach is the idea that each member of the race can be blamed for the actions of every other member, that

we are all just interchangeable cells of the racial collective.

The ultimate result of this approach is not racial harmony or a color-blind society, but racial warfare. Under the premise of racial collectivism, an injustice committed against any member of your racial group entitles you to retaliate against any member of the perpetrator's

racial group."[72]

The issue of White slavery is receiving more attention nowadays, albeit only from minor researchers who are virtually ignored by the media and educational institutions. However, they have made a start in countering the decades-long Multiculturalist

propaganda over Black slavery and its associated push to induce a collective feeling of guilt in the general White population. Propaganda regarding Black slavery, especially whilst ignoring White slavery, is nothing less than anti-White racism and therefore

should be exposed and opposed. To counter the wrongs of Multiculturalist propaganda, it is high time that the issue of White slavery is prominently discussed in the media and in

schools.

WHITE SLAVES, BLACK SLAVE OWNERS IN AMERICA

Robert M. Grooms, in "The Johnson Family: African-American Owners of White and Black Slaves", has revealed the fact that Blacks owned White slaves in America. He also notes that a legal precedent for life-long slavery in America was established by a Black

slave owner with regard to one of his Black slaves.

"On April 10, 1606 the Virginia Company of London was granted a royal charter by King James I, awarding it a large tract of land in present day Virginia, Delaware and Maryland.

On May 13, 1607 three small ships, Susan Constant, Godspeed and Discovery, arrived at Cape Henry, sailed up the James River, and landed at present-day Jamestown ("James

Towne"). Following a 131-day voyage crowded in damp, cold, foul smelling holds in the darkness beneath the decks, 104 settlers, including twelve servants, disembarked and

established a rough log fortress.

...In August 1619, more than a year before the landing of the ship Mayflower, a captured Dutch man-of-war, with a Spanish captain name Jope and an English pilot named

Marmaduke, anchored in the James River near Jamestown. On board were "20 and odd" men and women of African descent. The Virginia colony was in need of laborers, while the

captain and his crew were in need of supplies. A bargain was struck and twenty Negroes, the first of their race in the colonies, were sold to the colonists, fresh food and water was brought

aboard, and the ship sailed away.

...According to the African-American Chairman of President William Clinton's Commission on Race, Duke University professor John Hope Franklin:

These newcomers, who happened to be black, were simply more indentured servants. They were listed in the census counts of 1623 and 1624; and as late as 1651, Negroes whose

period of service had expired were also being assigned land much the same way that it was being assigned to whites who had completed their indenture. During the first-half century of

existence Virginia had many Negroes as servants; and the record reveals an increasing numbers of free Negroes.

Franklin wrongly designated the first twenty Negroes in the colonies as indentured servants, instead of redemptioners. Indentured servants, in return for paying the cost of their passage

to the New World, entered into a written contract while still in Europe to work for a specified owner, for a specified number of years, under determined conditions

...The length of the bound servitude, be it an extendable set number of years or durante vite

(servitude for life) has no bearing on whether an individual is deemed a slave. The vast majority of whites and all blacks arrived in the colonies as redemptioners. They were

generally of the underclass, including orphans, who were rounded up (often involuntarily) while still in their native country and transported to the New World. Whites were frequently

transported in the same ships that were used for Africans.

One redemptioner who came to American in 1750 recalled his trip with horror: "To keep from starving, we had to eat rats and mice. We paid from eight pence to two shilling for a

mouse, four pence for a quart of water."

Gittlieb Mittelburger in, Journey to Pennsylvania, recorded in 1750 that: The sale of human beings at the market on board the ship is carried on thus: ...Every day Englishmen, Dutchmen, and High German people come from the city of Philadelphia and other places in

part from a great distance, say twenty, thirty, or forty hours away, and go on board the newly-arrived ship that has brought and offers for sale passengers from Europe, and select

among the healthy persons such as they deem suitable for their business

...White and black servants joined the same households - working, eating, sleeping and running away together. Their terms of service could be extended for a large number of minor

offenses, including marrying or having children without permission. As a result of extensions, many white redemptioners served their whole life as a "servant."

...A child born to a female redemptioner could become the property of her owner and the mother's term extended. For example, George Cummins had the indenture of his white

servant woman named Christian Finney extended by a year and her child bound for thirty-one years by order of the Carteret County Count on December 7, 1736. When she applied to

the court for her freedom on June 9, 1744, the court ruled that she serve another five months to pay for the cost incurred by her owner to bring the earlier action. When she applied again 6 months later, she was ordered to serve an additional year for having a

"Mulatto Child in the time of her servitude."

Before 1643 servants without indentures generally became freemen after a term of service varying from two to eight years. After 1643, the terms of servants "brought into the colony

without indentures or covenants to testify to their agreement" were fixed at four to seven years, the period varying somewhat with the age of the servant. It was the custom and later

the law that a redemptioner, white or black, received from his master at the time of his discharge a certain amount of property called "freedom dues." In 1660 Virginia custom was

to give each new freeman "3 barrels of corn and suit of clothes."

...In1651 Anthony Johnson [a negro] was given 250 acres as "head rights" for purchasing five incoming white redemptioners.

...In 1652 John Johnson, Anthony Johnson's eldest son, purchased eleven incoming white

males and females, and received 550 acres adjacent to his father.

...There were a number of additional Virginia land patents representing grants to free blacks of from fifty to 550 acres for purchasing white redemptioners. For example, on April 18, 1667 Emanuel Cabew received fifty acres in James City County, and in 1668 fifty acres

were deed to John Harris of Queen's Creek. Francis Payne paid for his freedom in 1650 by purchasing three incoming whites for his master's use.

The First Black Slave for Life.

In addition to owning white redemptioners, Anthony and Mary Johnson also owned black

servants. In the 1640's John Casor was brought to the Virginia Colony, where he was purchased by Anthony Johnson. In 1653 Casor filed a complaint in Virginia's

Northamption County Court, claiming that his master had unjustly extended the term of his servitude with the intent of keeping Casor his servant for life. In his formal written pleading Casor alleged: "Yt hee come unto Virginia for seaven or eight years of Indenture, yt he had demanded his freedom of Anth. Johnson his masfter; & further sd yt hee had kept him his

servt seaven years longer than he should or ought." [Original spelling.] Johnson, insisting he knew nothing of an indenture, fought hard to retain what he regarded as his personal

property, stating, "hee had ye Negro for his life." On March 5, 1655 the presiding judge, Captain Samuel Goldsmith, ruled that "the said Jno Caster Negro shall forthwith bee

returned to the service of his master Anthony Johnson." Casor went with the Johnson's to Maryland and was still owned by Mary Johnson in 1672.

Durante vite (servitude for life) had not existed in the colonies - except for a small number of white convicts transported from the British Isles - until Anthony and Mary Johnson won the judicial determination making John Castor their servant for life. It was not until 1670 that

the Virginia legislature enacted durante vite by providing that "all servants not being Christians imported into this colony by shipping are to be slaves for their lives, but such servants as come are to serve, if boys or girls, until 30 years of age, if men or women, 12

years and no longer."

Blacks and Indians came to own, and abuse, whites in Virginia in such large numbers that in 1670 the House of Burgesses (legislature) proclaimed that " . . . noe negro or Indian though baptyised and enjoyned their own ffreedome shall be capable of any purchase of

christians, but yet not debarred from buying any of their own nation." [Original spelling.] "Christian" was a euphemism of the period for Caucasian. Virginia's Slave Code of 1705

provided: "That no negroes, mulattos, Indians, although christians, ore Jew, Moore, Mahometans, or other infidels, shall at any time, purchase any Christian, nor any other,

except of their own complexion, or such as are declared slaves by this act." "[73]

This aspect of slave history seems to have "slipped by" the media and academia without being noticed.

CONVICT SLAVERY IN AUSTRALIA

Approximately 162,000 convicts were sent to Australia, often for the most petty of crimes, were treated as slave labour, and received the harshest of treatment. Norfolk

Island, in particular, dished out harsh and inhumane punishment.[74]

Even the transportation to Australia constituted a major punishment in itself. Whilst conditions on the First Fleet have been described as fairly satisfactory, 267 convicts died during the voyage of the Second Fleet, and 199 in the Third Fleet. Captain Hill, a British

military officer at that time, wrote of the awful conditions in the convict fleets.

"The slave traffic is merciful compared with what I have seen in this [second] fleet; in that it is in the interests of the masters to preserve the healths and lives of their captives, they

have a joint benefit with the owners; in this, the more they can withhold from the unhappy wretches, the more provisions they have to dispose of at a foreign market, and the earlier in the voyage they die, the longer they can draw the deceased's allowance to themselves."[75]

Research published on the "Convicts to Australia" website adds further details:

"Convicts were housed below decks on the prison deck and further confined behind bars. In many cases they were restrained in chains and were only allowed on deck for fresh air and

exercise. Conditions were cramped and they slept on hammocks.

...Although the six convict ships, three supply ships and two naval ships of the first fleet arrived with their cargo of 780-odd convicts in relatively good condition, the same cannot

be said for those that followed during the rest of the century.

Of the 1000-odd convicts sent on the second fleet, 260 or more died during the voyage. As mentioned in the section on hulks, many were diseased when they embarked and those who

managed to survive the voyage were severely weakened by scurvy, dysentry and fever.

On subsequent voyages the story was not much different and the treatment of the convicts was a disgrace. Private merchant ships were contracted to transport the convicts and their

masters looked for ways to improve their profit margins by withholding the convicts' rations, keeping them chained below decks without fresh air and inflicting harsh and cruel

punishment in an attempt to maintain discipline. Although official complaints were made after the fact, justice was never seen to be done. In one particular case, Thomas Dennott, the master of the 'Britannia', was described as a sadist. He brought a cargo of Irish convicts in

1797 and subjected them to brutal discipline of 300, 400 and 800 lashes. The worst death rate, however, was recorded on the Hillsborough which arrived in 1799. Typhoid killed 95

of her 300 convicts."[76]

On board the ship Chapman, coming from Ireland in 1817, the reactions of naval personnel to an alleged planned mutiny were so severe and extreme that Governor

Macquarie, after an inquiry, sent home a number of its personnel under arrest; however, those charged were later acquitted.[77] Whilst the extremity of the brutality meted out on the Chapman was so severe as to be reported, the ordinary everyday brutality would

usually go unreported, due to it being "acceptable" and so commonplace.

Convicts sent to Australia included some boys as young as eight years old, and there were many sent out who were aged between twelve and eighteen.[78]

There were also political prisoners amongst the transportees, including the Scottish

martyrs of 1794; the naval mutineers of 1797; the Irish rebels of 1798, 1803, and 1848;

the agricultural rioters of 1830; the Tolpuddle martyrs of 1834; the Canadian rebels of 1839; and the Chartists of 1842.[79]

The London Quarterly Review published an article in June 1841 discussing the convict

situation in Australia:

"Captain Maconochie condemns the whole of the penal institutions of the colonies, and says that the bad state of society may be traced directly to their pervading and demoralising

influence; he complains that physical coersion [flogging, etc.] is resorted to upon every little breach of regulation, &c. &c.; in short, he says, in so many words, that the settlers who have

convicts assigned to them are slave-holders, and the assignees slaves."[80]

In the early days of New South Wales, convicts were employed on public works, construction, and public farms. However, as the numbers of free settlers (including governments officials) and emancipists (ex-convicts) increased, a large proportion of

convicts were released to them, in order to assist them in the cultivation of their lands. Under this system of assigned service, convicts were assigned to masters and were

entirely under their control.

Governor Arthur of Van Diemen's Land declared that the assigned servant

"deprived of his liberty, exposed to all the caprices of the family to whose service he may happen to be assigned, subject to the most summary laws... [was in a condition] in no way

different from that of a slave."

The only differences were that convicts were not to be flogged by their masters and, except in the case of a "lifer", they were in bondage for a limited period of years.

In one notorious case the convict servants of Major James Mudie assaulted their

overseers, and when tried for attempted murder they stated that they were willing to die provided they had been able to expose the conditions in which they were employed. The convicts were convicted, but Governor Bourke ordered an inquiry to be held; however,

Mudie was officially exonerated.

Convicts were entitled to complain to a magistrate about ill-treatment meted out by their masters; however the magistrates, usually settlers or masters themselves, were

more likely to be sympathetic to the master. Complaints by masters, against their convict servants, of misconduct, insolence or idleness were readily accepted and the convicts

were sentenced to flogging or returned to government service. Governor Bourke wrote that "The most extensive summary jurisdiction is given to the magistrates ...they are themselves settlers directly interested in maintaining the strictest subordination and in exacting the most

laborious exertion which the law permits on the part of the assigned servant".

Magistrates regularly visited the government convict establishments to hear the

overseers' complaints and to inflict sentences. The most common punishment was flogging, as this interfered less with the ability of the convict to work. Later, there was a tendency to order solitary confinement or the tread-wheel instead of the lash, but both of

these forms of punishment depended on facilities being available, whereas a whip or a cat-of-nine-tails were more easily obtained. More severe was a sentence to hard labour for a prescribed time on a road gang, with or without irons. Worse still was banishment to a penal settlement. Even when granted a "ticket of leave", convicts remained subject

to severe discipline and the ticket could be revoked for any offence, no matter how trivial.

In New South Wales in 1833, in one month 2000 out of 28,000 convicts were convicted

summarily and 9000 lashes were ordered by the magistrates. In Van Diemen's Land (Tasmania) during the same period there were 1250 summary convictions and 4250

lashes ordered among 15,000 convicts.

Road gangs of convicts suffered under extremely brutal discipline. As extra punishment, the men could be worked in irons. James Backhouse, a Quaker who visited New South

Wales in 1836, wrote of one road gang, "the punishment to which they are subjected for misconduct in the gang is flagellation [flogging]; and in some instances they have received from

600 to 800 lashes, within the space of eighteen months, at the rate of not more than fifty lashes for one offence". A soldier named Joseph Sudds, who died shortly after being condemned to

work in a road gang, carried irons weighing 13 lb. 12 oz., which were described as "light". Backhouse noted that at one time the men were ordered to work in chains for as

long as seven years, but this severity had later been relaxed.[81]

A recollection of chained convicts is given in Tom Petrie's Reminiscences of Early Queensland.

"Father also saw the unfortunate chained men on the treadmill working out their punishment. You would hear the "click, click" of their irons as they kept step with the

wheel, and those with the heavier irons seemed to have "a great job" to keep up. Some poor wretches only just managed to pull through till they got off at the far end, then they sat down till their turn came to go on again. They all had to do so many hours, according to

their sentence; an overseer kept the time, and a couple of soldiers guarded them. When they had put in their time they were marched back to barracks.

The leg irons for the chain gang were made in the lumber yard by a blacksmith prisoner

there. A supply was kept always on hand, some light and some heavy, and when a prisoner was sentenced to wear them for a certain time he was taken to this blacksmith's shop to be

fitted up; then when his sentence had expired he was sent there to have them taken off again.

...The lighter irons had links about the size of a plough chain, the others being much

heavier. The chains were some two feet long between the legs, and in the middle of each was

a small ring with a string through it, which, being connected to the prisoner's belt, kept the irons from dragging on the ground during motion. Prisoners wearing chains had a peculiar

way of walking, and you would see the poor fellows just released after six months or so, going along as though they still wore them. Heavily-chained men always dragged their feet

along in a weary fashion - life to them could not have been much joy. Ordinary trousers would not go over a man's irons, so the chain gang all wore these garments opened right

down the outside seams, and buttoned there with big black buttons.

...Father says, "I have often heard my father say that some of the poor fellows got fifteen or sixteen years for stealing turnips, others were sentenced for life because they had stolen

sheep, or for forgery. Nowadays, for the same offence or worse, they pay a fine or earn a few months in gaol".[82]

Punishment for convicts in Australia went well beyond being flogged, put in chains, or sentenced to the treadmill. A "secondary" punishment was established by setting up

penal settlements where discipline was so severe that being sent to some of the settlements was said to be "worse than death". In his encyclopaedic article "Convicts and

Transportation", A.G.L. Shaw notes that Chief Justice Forbes was scathing about the conditions at such places:

"the experience furnished by these penal settlements has proved that transportation is capable of being carried to an extent of suffering such as to render death desirable, and to

induce many prisoners to seek it under its most appalling aspects."

Shaw's researches also showed that the brutalities of life in the penal settlements at Norfolk Island and Port Arthur were so horrifying that "convicts were known to commit

murder in order to be sent away for trial".[83]

David Bentley, writing for Brisbane's Courier Mail, says that the period when the Moreton Bay penal settlement was under the command of Captain Patrick Logan was "an era

when convicts were literally whipped to death and desperate prisoners cast lots to slit one another's throats as a merciful escape from torment."[84]

Life for many convicts in Australia was extraordinarily severe, wherein they suffered

from the conditions of horrendous slavery.

WHITE SLAVERY IN AMERICA

Michael A. Hoffman II, a researcher of the history of White slavery, has exposed the slavery of Whites in America.

"Up to one-half of all the arrivals in the American colonies were Whites slaves and they were America's first slaves. These Whites were slaves for life, long before Blacks ever were. This slavery was even hereditary. White children born to White slaves were enslaved too.

Whites were auctioned on the block with children sold and separated from their parents and wives sold and separated from their husbands. Free Black property owners strutted the streets

of northern and southern American cities while White slaves were worked to death in the sugar mills of Barbados and Jamaica and the plantations of Virginia.

The Establishment has created the misnomer of "indentured servitude" to explain away and

minimize the fact of White slavery. But bound Whites in early America called themselves slaves. Nine-tenths of the White slavery in America was conducted without indentures of any

kind but according to the so-called "custom of the country," as it was known, which was lifetime slavery administered by the White slave merchants themselves.

In George Sandys laws for Virginia, Whites were enslaved "forever." The service of Whites

bound to Berkeley's Hundred was deemed "perpetual."

...study 17th century colonial America, sifting the documents, the jargon and the statutes on both sides of the Atlantic and one will discover that White slavery was a far more

extensive operation than Black enslavement. It is when we come to the 18th century that one begins to encounter more "servitude" on the basis of a contract of indenture. But even in that period there was kidnapping of Anglo-Saxons into slavery as well as convict slavery.

...Ships carrying White slaves to America often lost half their slaves to death. According to

historian Sharon V. Salinger, "Scattered data reveal that the mortality for [White] servants at certain times equaled that for [Black] slaves in the 'middle passage,' and during other

periods actually exceeded the death rate for [Black] slaves." Salinger reports a death rate of ten to twenty percent over the entire 18th century for Black slaves on board ships enroute to

America compared with a death rate of 25% for White slaves enroute to America."[85]

In the founding era of colonial America, both White and black slaves were referred to as "servants." Once the term slavery came into universal usage (a word derived from the

enslavement of Slavic peoples), objective observers of the time who were without mercenary ties to the traffic in White "servants" called them slaves.

"Contemporary observers described it as 'White Slavery' and referred to indentured servants as 'White Slaves'."[86]

A letter by White slave Elizabeth Sprigs in Maryland to her father John Sprigs in London, England, September 22, 1756 describes some of the conditions that these White slaves

lived under.

"Honored Father: ...O Dear Father...I am sure you'll pity your distressed daughter. What we unfortunate English people suffer here is beyond the probability of you in England to

conceive. Let it suffice that I am one of the unhappy number toiling day and night, and very often in the horse's druggery, with only the comfort of hearing me called, 'You, bitch, you did not do half enough.' Then I am tied up and whipped to that degree that you's not serve an animal. I have scarce anything but Indian corn and salt to eat and that even begrudged. Nay, many Negroes are better used ...after slaving after Master's pleasure, what rest we can

get is to wrap ourselves up in a blanket and lay upon the ground. This is the deplorable condition your poor Betty endures..."[87]

WHITE PARTUS SLAVERY IN THE USA

In Lawrence Tenzer's book, The Forgotten Cause of the Civil War, White partus slavery (slavery of people who were part-White, including those who were predominantly of White ethnicity) in the USA is discussed. The revelations of this groundbreaking book

have been highly praised by reviewers.

"Tenzer explains that in the antebellum South, the children of slave mothers were slaves from the moment of birth. Even though miscegenation lightened skin color, virtually white slave children were still considered mulattoes and remained slaves nonetheless, even after an endless number of generations went by and all discernible Negroid traits were long gone. A good example is a case he reports in which a slave woman who was one sixty-fourth black was on the auction block. One of her great-great-great-great grandparents was black. Not

all slaves in the South were black, and this phenomenon of white slaves, whites with a distant black ancestor, was to have unexpected political consequences.

A large number of white slaves escaped to the Northern states hoping to pass into free white society, and slave catchers went North looking for them. This posed a direct threat to white people living in the North because under the provisions of the Fugitive Slave Law of 1850,

runaway slaves could be reclaimed without due process, which in effect allowed for free whites to be mistakenly seized. ...such Southern political power opened up the potential for

slavery being nationalized, and as such the very real possibility existed that enslavement could be extended to the lower class of white laborers as well. Lincoln himself made reference to slavery "regardless of color" during a speech he gave in Chicago on December 10, 1856.

Lincoln also spoke of white slavery in other speeches, all of which Tenzer has fully documented. Plate 9 in his book shows an 1856 Republican party handbill which clearly states in capital letters,, "Slavery is right, natural, and necessary, and does not depend

upon difference of complexion. The laws of the slave states justify the holding of white men in bondage." Illustrations which depict actual white slaves and other historical documents having to do with white slavery provide enough proof to convince even the most skeptical reader that white people were slaves in the American South and that white slavery was

indeed a cause of the Civil War.

...white slavery with the fear it engendered certainly qualifies having contributed to the

deep-rooted friction which existed between the free and slave sections of the country. Tenzer offers an original thought-provoking perspective to our understanding of Abraham Lincoln and pre-Civil War politics along with a unique bibliography with many items which have never appeared in modern scholarship. Of particular importance is the fact that this fully-documented book is the first to explain why Northerners went to war to end slavery without

granting blacks full civil rights after that war was won."[88]

Tenzer has documented contemporary references to White partus slavery in the Southern states of the USA.

"accounts of white slaves were published during or after the Civil War. Reverend John H. Aughey lived in the South for eleven years and had both white and black congregations. He told of preaching to slaves, some with red hair and blue eyes, a third of whom were just as

white as he was. Dr. Alexander Milton Ross attended a slave auction in New Orleans where many of the slaves were "much whiter" than the white people who were there. In Lexington, Kentucky, Reverend Calvin Fairbank described a woman who was going to be sold at a slave auction as "one of the most beautiful and exquisite young girls one could expect to find in freedom or slavery.... being only one sixty-fourth African." After the Union had won the Battle of New Bern, North Carolina in 1862, Major General Burnside assigned Vincent

Coyler to be superintendent of the poor. Coyler expressed disbelief at the complexions he saw. "The light color of many of the refugees is a marked peculiarity of the colored people of Newbern. I have had men and women apply for work who were so white that I could not

believe they had a particle of negro blood in their veins."

The memoirs of Chesnut, Aughey, Ross, Fairbank, and Coyler were published during or after the Civil War. Many other accounts were published all through the period before the Civil War in which travelers and visitors to the South made note of the white slaves they saw on plantations and at slave auctions. Their expectation, of course, was to see slaves who were

black or brown. On seeing white slaves for the first time, they often expressed surprise at how white those slaves really were."[89]

The issue of part-White, or mostly-White slaves, was found to be repellant to many American citizens in the northern states of the USA, and raised both the spectre of

northern Whites being wrongly seized as runaway slaves and of the reintroduction of White slavery to the northern states, and thus became one of the causes of the American

Civil War.[90]

WHITE SLAVERY AS A CAUSE OF THE AMERICAN CIVIL WAR

It is interesting to note that one of the causes of the American Civil War (also known, perhaps more correctly, as the War Between the States) was the threat of slavery to the

White working class in the North of the USA.

Lawrence R. Tenzer and A.D. Powell have produced research into this little-known subject.

"The institution of slavery had existed in every one of the Northern states throughout the colonial period and such slavery was not limited to black slavery. White political prisoners and petty criminals from Britain were sold and brought to the colonies as slaves. ...During

the 1850s, the South's plan to nationalize slavery was merely to reintroduce it in the North where it had previously existed just 50 to 75 years earlier. With so many white partus slaves

in the South to begin with, the idea of expanding slavery to include white laborers in the North moved slavery from a matter of color to a matter of class. Southern politicians

frequently pointed out that the slavery in Greece and Rome was based on social status, not on color. They also called attention to the fact that the slavery in the Bible was not Negro

slavery.

...Political materials for the presidential campaign of 1856 include references to the literal enslavement of white people and illustrate the extent to which the idea had developed.

...The famous Richmond Enquirer reference about slavery not depending on "difference of

complexion" and the laws of the slave states justifying the holding of white men in bondage was cited along with this quote from a leading South Carolina newspaper: "Slavery is the

natural and normal condition of the labouring man, whether WHITE or black."

...All of the talk during the campaign of 1856 about the South enslaving Northern whites took on profound meaning after the Dred Scott decision allowed slavery into the territories. Another Dred Scott decision would allow slavery into the free states of the North. In either case, free white labor would have to compete with slave labor and could not survive because

the average daily wage of little more than a dollar would become 10¢ or 25¢. White laborers who fell into poverty could be sold into slavery for debt. As "The New 'Democratic' Doctrine" said, "All that the Northern white laborer requires is somebody to sell him when he falls into poverty." In his book, A Journey in the Back Country, Frederick Law Olmsted

asserted, "Nothing in fact but the enslavement of labor at the North, could in the nature of things, give that security...to the capitalists of labor at the South." In a footnote, Olmsted quoted the Richmond Enquirer: "While it is far more obvious that negroes should be slaves

than whites, ...the principle of slavery is itself right, and does not depend upon difference of complexion."

A series of speeches and dialogues which included references to white slavery took place in

the Senate and in the House of Representatives in 1860 and give a sense for what Northern members of Congress wanted to express on the eve of the Civil War. Congressmen Henry

Waldron of Michigan, Israel Washburn, Jr. of Maine, William Windom of Minnesota, and Senator James R. Doolittle of Wisconsin and Senators Charles Sumner and Henry Wilson of

Massachusetts all mention George Fitzhugh by name. His quote from Sociology for the South pertaining to "slavery, black or white" and the Richmond Enquirer quote about

slavery not depending on "difference of complexion" were repeated time and again, showing the concern Northern politicians had regarding the enslavement of white laborers.

... In 1859 Lincoln referred to Southern political power "trying to show that slavery existed in the Bible times by Divine ordinance....whenever you establish that Slavery was right by the Bible, it will occur that that Slavery was the Slavery of the white man - of men without

reference to color." Lincoln's own campaign newspaper, the Rail Splitter, spoke of white slavery. An article entitled "Capital Should Own Labor" asked, "Whatever may be your opinion of Negro Slavery, do you think White Men should be made Slaves?" The same

edition included this excerpt from a speech by Senator Benjamin F. Wade of Ohio: "Capital should own labor - referring not merely to the labor of the colored man, but to that of the

white man as well!" A front-page article reminded readers, "It is not long since the Richmond Examiner, a leading Southern organ of the Democracy, said that the natural

condition of the laboring classes of whatever color was slavery." Many articles in Lincoln's paper discussed the in-surmountable problem free labor would have in competing with slave

labor, and the specter of white slavery was always present.

... When one truly understands that the politics of slavery had no regard for color, it becomes clear that free laborers in the North and others fought to abolish slavery, not out of altruism, but in order to insure freedom for themselves and their loved ones. Slavery black or white answers a major question that has puzzled historians of the American Civil War as to why Northern whites would fight to free blacks they believed to be an inferior race. Slavery

black or white also begs the question as to whether or not the Civil War would have occurred if the existence of white slaves had not brought home to Northern citizens the great danger that slavery posed to their free society. The authors do not claim that white slavery was the

only cause of the Civil War, but it was certainly an important cause which has been overlooked in academic literature."[91]

WHITE SLAVERY IN THE INDUSTRIAL REVOLUTION

Michael A. Hoffman II has explained that even whilst not encumbered by the institution of slavery, White people were subjected to slave-like conditions.

"in the 18th century in Britain and America, the Industrial Revolution spawned the factory system whose first laborers

were miserably oppressed White children as young as six years of age. They were locked in the factories for sixteen hours a day and mangled by the primitive machinery. Hands and arms were regularly ripped to pieces. Little girls often had their hair caught in the machinery and were scalped from

their foreheads to the back of their necks.

White Children wounded and crippled in the factories were turned out without compensation of any kind and left to die of their injuries. Children late to work or who fell asleep were

beaten with iron bars. Lest we imagine these horrors were limited to only the early years of the Industrial Revolution, eight and ten year old White children throughout America were

hard at work in miserable factories and mines as late as 1920."[92]

The awful conditions suffered by the child chimney sweeps are alluded to in the poem "The Sweep Boys Lament" (London, 1824).

I'm weak and young and frightened oft, when the dark flue I see;

by blows and threats forced up aloft, where nobody loves me.

My master beats me with a rope,

a cruel master he: But I have neither friends nor hope;

For nobody loves me.

They loved the negro 'oer the wave, they strove to set him free;

But though I am a little slave, there's nobody loves me. [93]

Another example of child slavery in Britain can be found in A Memoir of Robert Blincoe, An Orphan Boy, Sent from the Workhouse at St. Pancras, London at 7 Years of Age to Endure the

Horrors of a Cotton Mill.

"Being too short of stature to reach his work standing on the floor, he was placed on a block; but this expedient only remedied a part of the evil, for he was not able by any possible

exertion to keep pace with the machinery. In vain the ...child declared it was not in his power to move quicker. He was beaten by the overlooker with great severity and cursed and

reviled from morning 'till night, 'till his life became a burthen to him and his body discoloured with bruises."[94]

Men would be typically hired for heavy duty or labouring jobs, whilst women would carry out more intricate work. Women were paid less than men, and children were paid even less, and therefore employers liked to hire children as a source of cheap labour.[95]

Chapman Cohen, in Christianity, Slavery and Labour, made note of these practices.

Sir Samuel Romily [1757 - 1818] says:--

It is a very common practice with the great populous parishes in London to bind children in large numbers to the proprietors of cotton-mills in Lancashire and Yorkshire, at a distance of 200 miles. The children who are sent off by wagon loads at a time, are as much lost for ever to their parents as if they were shipped off for the West Indies. The parishes that bind them, by procuring a settlement for the children at the end of forty days, get rid of them for ever; and the poor children have not a human being in the world to whom they can look up for redress against the wrongs they may be exposed to from these wholesale dealers in them,

whose object it is to get everything they can possibly wring from their excessive labour and fatigue.

...In the mines the conditions were, if possible, still worse. In 1842, there was presented to both Houses of Parliament a Report from the Children's

Employment Commissioners. From a summary of this report, published in the Westminster

Review for October, 1842, and extending over fifty pages, I take the following: Of the

extent of child labour in mines, we are told:--

Children are taken at the earliest ages, if only to be used as living and waving candlesticks,

or to keep rats from a dinner; and it is in pits of this worst character, too, in which most female children are employed. It would appear from the practical returns obtained by the

Commissioner, that about one-third of the persons employed in coal mines are under eighteen years of age, and that much more than one-third of this proportion are under

thirteen years of age.

In Shropshire we learn "there are very few under six or seven who are employed to draw weights with a girdle round the body; and those only when the roof of the pit is so low for

short distances as to prevent horses of the smallest size from being employed." Of a Yorkshire pit, in describing the way the children draw the trucks of coal--from two to five cwt.

Children working in the mines

[hundred weight (has varied: 100-120 pounds)], "they buckle round their naked person a broad leather strap, to which is attached in front a broad ring and about four feet of chain,

terminating in a hook." No wonder the Commissioners speak of these human beasts of burden, chained, fettered, and harnessed, as "presenting an appearance indescribably

disgusting and unnatural."

In the West Riding there was no distinction of sex so far as underground labour was concerned. "The men work in a state of perfect nakedness, and are in this state assisted in their labours by females of all ages, from girls of six years old up to women of twenty-one,

these females being quite naked down to the waist." Pages might be filled with similar descriptions of pits in England, Scotland and Wales. The whole forms a striking comment on

Canon Brownlow's statement that "One of the most remarkable effects of Christianity was ...the rehabilitation of manual labour in public estimation.

One ought to say a word or two on the employment of boys in sweeping chimneys - a practice unknown outside the British Isles - before leaving this aspect of the subject. Children of six or seven were employed at this task, although an Act was passed in 1817 ordering that no

boy should be employed under eight years of age.

Most of these boys were either sold outright to the employers by callous parents, or apprenticed from the parish. They were set to climbing chimneys, and often straw was lit behind them to encourage quickness of movement. Some masters washed their boys once a

week, others just left them alone. The boys were stunted in growth, blear-eyed from the soot, and "flapper-kneed" from climbing. Deaths from suffocation were common. Yet, when in

1803, a very mild Bill was brought before the House of Lords, regulating the trade, it was rejected by a House consisting of one Archbishop, five Bishops, three Dukes, five Earls, one

Viscount, and ten Barons." [96]

The chronic overworking of Whites was rampant in Western societies. The fact that England had campaigned for an end to Black slavey whilst ignoring conditions at home

that were equivalent to White slavery was a source of anger to many working class people and trade unionists.

In 1837, George Loveless, the leading figure of the Tolpuddle Martyrs (the six Dorset labourers who had been sent to the penal colony of New South Wales for their Trades

Union activity), made a speech to his fellow labourers:

"England has for many years been lifting her voice against the abominable practice of negro slavery. Numbers of great men have talked, have laboured and have struggled until at

length emancipation has been granted to the black slaves in the West Indies. When will they dream of advocating the cause of England's white slaves?"[97]

At the height of the anti-slavery campaign, William Cobbett wrote to Wilberforce:

"You seem to have great affection for the negroes... I feel for the hard-pinched, the ill-treated, the beaten down labouring classes of England, Scotland and Ireland, to whom you

do all the mischief that it is in your power to do; because you describe their situation as good, and because you do, in some degree, at any rate, draw the public attention away from

their sufferings." [98]

In an impassioned letter to the Leeds Mercury in 1830, a social reformer, Richard Oastler, wrote:

"Thousands of our fellow creatures are existing in a state of slavery more horrid than are the victims of that hellish system, colonial slavery... The very streets which receive the droppings

of the Anti-Slavery Society are every morning wet by the tears of innocent victims at the accursed shrine of avarice, who are compelled, not by the cart whip of the negro slave driver,

but by the equally appalling thong or strap of the overlooker, to hasten, half-dressed, but NOT half-fed, to those magazines of British infantile slavery - the worsted mills in the town

of Bradford." [99]

Advocates of social justice, such as Loveless, Cobbett, and Oastler, campaigned hard to alleviate the conditions of the working people of those times. In the 1890s, Rev. Louis

Albert Banks of Boston wrote the book White Slaves Or The Oppressions Of The Worthy Poor to expose the awful conditions of the poor people that he had witnessed in his

work.[100]

Chapman Cohen, in Christianity, Slavery and Labour, has revealed instances of White slavery

in Britain in the seventeenth century and beyond.

"In the seventeenth century thousands of Irish-men, women, and children were seized

by the order, or under the licence of the English Government, and sold as slaves for use in the West Indies. In the Calendar of State Papers, under various dates, between

1653-6, the following entries occur: "For a licence to Sir John Clotworthy to transport to

America 500 natural Irishmen." A slave dealer, named Sellick, is granted a licence to

take 400 children from Ireland for New England and Virginia. Later "1,000 Irish

girls and the like number of youths" are sold to the planters in Jamaica.

In Scotland the Parliament passed, in 1606, an Act binding all workmen engaged in coal mines and at salt works to perpetual service. For over a century and a half later whenever

Slave girls

coal mines or salt works changed owners those employed were sold with the estates. They were emancipated in 1775 by an Act of the British Parliament, but with certain special

conditions that made the Act almost a dead letter. It was not until 1799 that the colliers [coal miners] and salt-workers of Scotland became free men."[101]

The Heritage League has also revealed some of the horrendous working conditions suffered by White people in Britain during the nineteenth century.

"Campaigning by a few radicals, and several of the more humane factory owners, led to a Factory Inquiry Commission being set up by Parliament in 1833. Reports to the Commission

showed that children as young as 5, but more often 7, were employed in a working day of 14-16 hours, exclusive of intervals and meals. It was also reported that factory owners

permitted overseers to flog and maltreat children and often took an active part themselves. In many factories children were employed on 12-hour night shifts. Medical reports to the

Commission showed that thousands of children were maimed and deformed by factory work, lack of sleep often

leading to

accidents

involving

several children

and adults.

...Children were

also employed in the mines, starting underground at the age of about 7 or 8, when they would spend long hours alone in the darkness of the pit. Older boys and girls, strapped to loaded

wagons, hauled these along tramways underground. Very small children as young as 5 or 6 were sometimes employed on the surface, in charge of the pit-head winding gear, responsible

for the lives of colliers being hauled up and down the shaft.

...In the wake of the Factory Inquiry Commission, a Factory Act of 1833 limited the hours to be worked in a day for the under-12s to eight, and to twelve hours for those aged 13-18. But there were clauses in the bill that allowed children to work successive eight-hour shifts, thus prolonging the adult working day to 16 hours. This Act became known as the "White

Slavery Bill."

Children working in the mines

...At long last, during the latter part of the 19th century, a series of Factory Acts reduced the working hours for children, and also began to introduce the idea of providing working class children with an education. The Factory Act of 1867 permitted only part-time work

for children under 11, and a further Act of 1870 put up the age of boys working underground in the mines to 12. This Act also set the maximum working week for children

under 16 to 54 hours. A national system of education for working-class children only began after the 1870 Education Act set up local School Boards. But as these Boards were allowed

to charges fees for their classes, most ordinary workers could still not afford to send their children to school. It was only after another Education Act of 1891, which permitted schools to claim grants for the children it educated from poorer families, that a more

universal education system came into

being."[102] Shop assistants were

notoriously overworked, and campaigners eventually secured the passage of the Shop Hours Act in 1886.

The Act imposed a limit of hours worked per week of

74 hours, however, this remained ineffectual until

the enforcement of the regulations was handed over

to the local authorities in 1912. One has to wonder

how many hours a week shop assistants were forced to work, if a reduction to 74 hours a week was thought to be "reasonable".[103] It is little wonder that such conditions have

been referred to as "White slavery" or "wage slavery".

In such times, Black slaves in America were often treated better than White employees, as the slaves could be quite expensive to buy, and therefore were looked after as an

economic asset. The Economist has estimated that in 1753 an African slave from the Gold Coast would cost £16 (about UK£1,000 or US$1,650 in today's money), and in the West

Indies would fetch up to £35."[104] On the other hand, White labourers were simply hired by the hour or by the day, and - in a era without Workers' Compensation laws -

could be used in reckless and dangerous ways without economic liability to their bosses. An example of this can be seen in the observations of Frederic Olmsted.

"In 1855, Frederic Law Olmsted, the landscape architect who designed New York's Central Park, was in Alabama on a pleasure trip and saw bales of cotton being thrown from a

considerable height into a cargo ship's hold. The men tossing the bales somewhat recklessly into the hold were Negroes, the men in the hold were Irish. Olmsted inquired about this to a

"The Secret Of England's Greatness, 5 pence Per Hour"

[The Bulletin, August 1889]

shipworker. "Oh," said the worker, "the niggers are worth too much to be risked here; if the Paddies are knocked overboard or get their backs broke, nobody loses anything." "[105]

In light of the "White slavery" conditions suffered by the British working class, the Heritage League has attacked those "bleeding hearts" who have for so long tried to place

the yoke of a "White guilt complex" upon the shoulders of White people worldwide.

"The cause of African slavery was championed, whilst that of the child slaves of Britain was virtually ignored, because of an early form of political correctness. The "bleeding hearts" of

the day preferred to campaign for abolition of slavery because it was more socially acceptable: because it was taking place somewhere else. Considering the attitudes of their ilk today, it is unsurprising that they would campaign for one but ignore the other. When one

reflects and considers the suffering of our ancestors, our kith and kin, and the way their plight was ignored, then you have to say that we are the ones who should be angry.

Conquerors have enslaved their enemies since before the dawn of time, the native Britons were enslaved by the Romans, then by the Saxons who, in turn, were enslaved by the

Normans. We move on. And it is the mark of a civilized and mature folk that they accept that what was done in the past was done in the context of the age in which it took place.

For those who did not know about these things, and sadly there are a great number, I hope that you will now be better equipped to resist attempts to make you feel guilty about your

past. And perhaps you will educate others who are ignorant of the truth.

There may be things that have been done by the British that have been wrong, but they are far outweighed by those things that have been right. Our ancestors suffered more than any plantation labourer. Let no-one lecture us with the pious guilt of the "chattering classes."

Don't preach to us, liberal, when it was your kind that emancipated the African slave while leaving our own children to work 16-hour days in the factories!"[106]

WHITE SLAVERY AND THE MODERN MEDIA

Michael Hoffman has revealed the double standards of the media when it comes to slavery and mistreatment of those in servitude. This double standard is also applied in the

schools and universities of Multiculturalist education.

"The wealthy, educated White elite in America are the sick heirs of what Charles Dickens in Bleak House termed "telescopic philanthropy" - the concern for the condition of distant

peoples while the plight of kindred in one's own backyard are ignored.

Today much of what we see on "Turner Television" and Pat Robertson's misnamed "Family Channel," are TV films depicting Blacks in chains, Blacks being whipped, Blacks oppressed.

Nowhere can we find a cinematic chronicle of the Whites who were beaten and killed in

White slavery. Four-fifths of the White slaves sent to Britain's sugar colonies in the West Indies did not survive their first year.

Soldiers in the American Revolution and sailors impressed into the American navy received upwards of two hundred whiplashes for minor infractions. But no TV show lifts the shirt of

these White yeoman to reveal the scars on their backs.

The Establishment would rather weep over the poor persecuted Negroes, but leave the White working class "rednecks" and "crackers" (both of these terms of derision were first applied to

White slaves), to live next door to the Blacks.

Little has changed since the early 1800s when the men of property and station of the English Parliament outlawed Black slavery throughout the Empire. While this Parliament

was in session to enact this law, ragged five year old White orphan boys, beaten, starved and whipped, were being forced up the chimneys of the English parliament, to clean them. Sometimes the chimney masonry collapsed on these boys. Other times they suffocated to

death inside their narrow smoke channels.

Long after Blacks were free throughout the British Empire, the British House of Lords refused to abolish chimney-sweeping by White children under the age of ten. The Lords contended that to do so would interfere with "property rights." The lives of the White children were

not worth a farthing and were considered no subject for humanitarian concern.

The chronicle of White slavery in America comprises the dustiest shelf in the darkest corner of suppressed American history. Should the truth about that epoch ever emerge into the

public consciousness of Americans, the whole basis for the swindle of "Affirmative action," "minority set-asides" and proposed "Reparations to African-Americans" will be swept away.

The fact is, the White working people of this country owe no one. They are themselves the descendants, as Congressman Wilmot so aptly said, of "the sons of toil."

There will only be racial peace when knowledge of radical historical truths are widespread and both sides negotiate from positions of strength and not from fantasies of White working

class guilt and the uniqueness of Black suffering.

Let it be said, in many cases Blacks in slavery had it better than poor Whites in the antebellum South. This is why there was such strong resistance to the Confederacy in the

poverty-stricken areas of the mountain south, such as Winston County in Alabama and the Beech mountains of North Carolina. Those poor Whites could not imagine why any White laborer would want to die for the slave-owning plutocracy that more often than not, gave better care and attention to their Black servants than they did to the free white labor they

scorned as "trash."

To this day, the White ruling class denigrates the White poor and patronizes Blacks."[107]

CONCLUSION

The emphasis upon Black slavery, and the ignoring of White slavery by teachers and the media is nothing short of racism against White people. To use propaganda to make Whites feel worthless in terms of their heritage and to instill feelings of guilt is an

atrocious example of the cunning, treacherous, and underhand nature of Multiculturalists.

It is time for all people of European descent to be made aware of this emotional

blackmail, to regain their pride of heritage, and to ignore the machinations of racist Multiculturalists.

FURTHER READING

The Enslavement of Whites in Early America and Industrial Britain

(Michael A. Hoffman II) http://www.hoffman-info.com/revisionist.html

The Forgotten Slaves: Whites in Servitude in Early America and Industrial Britain

(Michael A. Hoffman II) http://www.hoffman-info.com/forgottenslaves.html

The Truth About Slavery

(American Dissident Voices, National Vanguard Books) http://home.ddc.net/ygg/ot/ot-07.htm

White Slaves

(Lawrence R. Tenzer) http://www.multiracial.com/readers/tenzer3.html

The Illicit Slave Trade (Lawrence R. Tenzer)

http://www.multiracial.com/readers/tenzer4.html

Racial Theory & The Pre-Civil War Census (Lawrence R. Tenzer)

http://www.multiracial.com/readers/tenzer.html

White Slavery, Maternal Descent, And The Politics Of Slavery In The Antebellum United States

(Lawrence R. Tenzer and A.D. Powell)

http://www.multiracial.com/readers/tenzer5.html

Slave Kingdoms [African involvement in the slave trade] http://www.pbs.org/wonders/Episodes/Epi3/slave_2.htm

There Were More White Slaves Than Black Slaves in Colonial America

http://www.israelect.com/reference/Willie-Martin/WhiteSlaves.html

REFERENCES

i[1] C.S. Everett. "Reparations", http://hnn.us/comments/2062.html L.E. Salazar. "Barbados and the Melungeons of Appalachia",

http://www.multiracial.com/readers/salazar.html

ii[2] "White Slaves of the Maquinna", http://www.bcbooks.com/manqinna.html "White Slaves of Maquinna",

http://www.heritagehouse.ca/summaries/whiteslavesofmaquinna.htm "White Slaves of the Nootka",

http://www.qcislands.net/nwcbooks/Titles/W/WhiteSlaves.htm

iii[3] Kevin Alfred Strom. "The Truth About Slavery", http://www.natvan.com/american-dissident-voices/adv040293.html

American Dissident Voices (National Vanguard Books). "The Truth About Slavery", http://home.ddc.net/ygg/ot/ot-07.htm

iv[4] Johann Wingard. "The Vilakazi Renaissance", http://www.praag.org/opstelle25.htm

v[5] Dr. William Pierce. "Slavery and Race" (Free Speech - November 1997 - Volume III, Number 11), http://www.natvan.com/free-speech/fs9711c.html

vi[6] "American Civil War Census Data ", http://www.civil-war.net/census.asp?census=Total

vii[7] Philip Burnham. "Selling Poor Steven" (abstract of the article "Selling Poor Steven" from the February/March 1993 issue of American Heritage, p.90-),

http://www.philburnham.com/selling.html Robert M. Grooms. "Dixie's Censored Subject: Black Slaveowners", http://www.americancivilwar.com/authors/black_slaveowners.htm

See also the section in this document regarding "Black slave owners".

viii[8] Regarding application of the White Guilt Complex, see: Elizabeth Wright. "Blaming Whitey",

http://amconmag.com/2004_05_10/review.html

ix[9] "Bonded labour", http://www.antislavery.org/homepage/campaign/bondedinfo.htm

x[10] "As Many as 27 Million Forced Into Slavery Worldwide", http://www.overpopulation.com/articles/2002/000062.html

"Millions 'forced into slavery'", http://news.bbc.co.uk/1/hi/world/2010401.stm

xi[11] NGO Group for the Convention on the Rights of the Child. "Database of NGO Reports presented to the UN Committee on the Rights of the Child",

http://www.crin.org/docs/resources/treaties/crc.23/India_HRW_NGO_Report.pdf

xii[12] Salim Muwakkil. "African Slavery and Its Denial by Blacks" (republished from the Chicago Tribune, 7 May 2001), http://www.commondreams.org/views01/0507-03.htm

xiii[13] Salim Muwakkil. "African Slavery and Its Denial by Blacks" (republished from the Chicago Tribune, 7 May 2001), http://www.commondreams.org/views01/0507-

03.htm

xiv[14] Serge Trifkovic. "Islam's Wretched Record on Slavery", http://www.frontpagemag.com/Articles/ReadArticle.asp?ID=4686("Another in a series of excerpts adapted by Robert Locke from Dr. Serge Trifkovic's new book The

Sword of the Prophet: A Politically-Incorrect Guide to Islam")

xv[15] "Slavery and Servitude: The years of slavery since ~3500 BC - 1619 - Present", http://franklaughter.tripod.com/cgi-bin/histprof/misc/slavery1.html

xvi[16] Michael Hoffman II, They Were White and They Were Slaves; cited in: "Slavery", http://homepage.eircom.net/~odyssey/Politics/Quotes/Slavery.html

"Slavery ...until the end of time", http://www.issues-views.com/index.php/sect/1006/article/1092

xvii[17] Christopher Tyerman. England and the Crusades 1095-1588. University of Chicago Press, Chicago, 1988, p. 236-237.

"Slavery and Servitude: The years of slavery since ~3500 BC - 1619 - Present", http://franklaughter.tripod.com/cgi-bin/histprof/misc/slavery1.html

xviii[18] "Slavery and Servitude: The years of slavery since ~3500 BC - 1619 - Present", http://franklaughter.tripod.com/cgi-bin/histprof/misc/slavery1.html

xix[19] "Slavery" (article), in Philosophical Dictionary; cited in: "Christianism - Addition 24", http://www.christianism.com/additions/24.html

xx[20] "Search for Labor", http://www.geocities.com/bruinspecialt/GS_Article/Search_Labor.html

"The Vikings", http://www.scandinavica.com/culture/history/vikings.htm

xxi[21] "Exploration and the Beginning of the Slave Trade", http://www.mersey-gateway.org/server.php?show=ConNarrative.98&chapterId=557

xxii[22] "Exploration and the Beginning of the Slave Trade", http://www.mersey-gateway.org/server.php?show=ConNarrative.98&chapterId=557

xxiii[23] "Exploration and the Beginning of the Slave Trade", http://www.mersey-gateway.org/server.php?show=ConNarrative.98&chapterId=557

"Slavery and Servitude: The years of slavery since ~3500 BC - 1619 - Present", http://franklaughter.tripod.com/cgi-bin/histprof/misc/slavery1.html

xxiv[24] Howard Dodson "How Slavery Helped Build a World Economy" (3 February 2003),

http://news.nationalgeographic.com/news/2003/01/0131_030203_jubilee2.html

xxv[25] Lynn H. Nelson. "The Slave Trade", http://www.ku.edu/kansas/medieval/100/sections/20slave.html

xxvi[26] Zayde Antrim. "Confronting the legacy of the African slave trade", http://www.pbs.org/wonders/Episodes/Epi3/slave_2.htm

xxvii[27] Al Benson, Jr. "The Slavery Issue - More Complex Than It Seems", http://www.patriotist.com/abarch/ab20031201.htm

xxviii[28] "Slavery", http://homepage.eircom.net/~odyssey/Politics/Quotes/Slavery.html

xxix[29] Thomas Jackson, 1992, American Renaissance 3, x; cited in "Slavery", http://homepage.eircom.net/~odyssey/Politics/Quotes/Slavery.html

xxx[30] "A Slave Ship Speaks: The Wreck of the Henrietta Marie", http://www.melfisher.org/henriettamarie/slavery.htm

xxxi[31] "Guilty parties" (from The Economist print edition, 23 Dec 1999), http://www.economist.com/diversions/millennium/displayStory.cfm?Story_ID=3471

54

xxxii[32] Al Benson Jr. "Proof, I Don't Gotta Show You No Stinkin' Proof", http://www.sierratimes.com/albenson.htm

Edward J. Toner Jr. "USA: Free Blacks who owned Black Slaves", http://www.africancrisis.org/Ph_News_0678.asp

"Black Reparations Poll", http://209.157.64.200/focus/f-news/990659/posts (see posting by "B4Ranch", "To: Otis Mukinfus"); cites: "Selling Poor Steven", American

Heritage Magazine, Feb/Mar 1993 (Vol. 441) p. 90.

xxxiii[33] Philip Burnham. "Selling Poor Steven" (abstract of the article "Selling Poor Steven" from the February/March 1993 issue of American Heritage, p.90-),

http://www.philburnham.com/selling.html

See also: "Re: Black on Black: Black American Slaveholders", http://www.africa-forum.com/newreply.php3?action=newreply&postid=5836

Edward Toner. "An Untold Black History", http://www.ahherald.com/readers_write/2003/030123_untold_history.htm

xxxiv[34] "Carter Godwin Woodson", http://www.africawithin.com/bios/carter_woodson.htm

"Free Blacks Who Themselves Owned Slaves", http://rhodesian.server101.com/free_blacks.htm

Ed Toner. "Blacks Owning Slaves", http://www.thebirdman.org/Index/Others/Others-Doc-Blacks/Doc-Blacks-

Slavery&Reparations/BlacksOwningSlaves-Toner.html

xxxv[35] Michael P. Tremoglie. "The Black Roots of Slavery", http://www.churchseek.net/church/dayspring

xxxvi[36] Larry Koger. Black Slaveowners: Free Black Slave Masters in South Carolina 1790-1860, 1985, cited in: "Page 2 Politics",

http://www.washingtondispatch.com/page2/archives/000353.html (see section "Posted by: lyn at July 3, 2004 01:21 AM")

See also: "Black Slaveowners " (review),

http://www.sc.edu/uscpress/1995/3037.html

xxxvii[37] Ingolf Vogeler. "Free Black Slaveowners in South Carolina", http://www.uwec.edu/Geography/Ivogeler/w188/south/charles/charles3.htm (cites

source: Larry Koger. Black Slaveowners: Free Black Slave Masters in South Carolina, 1790-1860. Jefferson, NC: McFarland & Company, 1985)

See also: "Black Slaveowners", http://www.issues-

views.com/index.php/sect/1006/article/1091

xxxviii[38] John Hope Franklin and Loren Schweninger. Runaway Slaves, Rebels on the Plantation, New York: Oxford University Press, 2000; cited in: Jim Powell. "Runaway

slaves!", http://www.libertystory.net/LSACTIONRUNAWAYSLAVES.htm

xxxix[39] Robert M. Grooms. "Dixie's Censored Subject: Black Slaveowners", http://www.americancivilwar.com/authors/black_slaveowners.htm

Robert M. Grooms. "Dixie's Censored Subject - Black Slave Owners", The Barnes Review, 1(13) 1995 , pp. 17-22; cited in "Reparations For Slavery: The Republican Way",

http://www.discussanything.com/forums/archive/index.php/t-61477.html "Michael P. Johnson and James L. Roark, Black Masters: A Free Family of Color in the

Old South (New York: W.W. Norton & Co., 1984), 422 pp." (review), http://www.claytoncramer.com/blackmasters.htm

xl[40] Scott K. Williams. "Black Confederates Fact Page", http://www.dixieoutfitters.com/version2/blc1.html

Scott K. Williams. "On Black Confederates", http://www.37thtexas.org/html/BlkHist.html

See also:

"The Black and the Gray", http://www.37thtexas.org/html/Wshcitypaper.html "The Black Confederate", http://www.scvcamp469-

nbf.com/theblackconfederatesoldier.htm "Black Confederates", http://www.blackconfederates.com/_wsn/page2.html

"Black Confederates", http://www.defenselink.mil/news/Feb1996/n02051996_9602053.html

"Black Confederates", http://www.mindspring.com/~redeagle/Oakwood/CSAblacks.htm

"Black Confederates", http://www.us-civilwar.com/njrebel/picket10.html "Black Confederates and Afro-Yankees in Civil War Virginia",

http://www.upress.virginia.edu/books/jordan.html "Black Confederate Soldiers",

http://www.geocities.com/Pentagon/Bunker/1163/black.html "Black Men say Rebel flag flies for freedom",

http://www.geocities.com/confederateamerica/blackrebels.htm "The Chandler Boys", http://www.37thtexas.org/html/chboys.html

"Confederates of All Colors" (internet links), http://members.aol.com/awill84810/links5.htm

"Diverse Confederates", http://www.dixieoutfitters.com/version2/divcon.html Bob Harrison. "Just A Few Thoughts...",

http://www.geocities.com/garebel942/thoughts.html Bob Harrison. "A Letter From A Black Confederate",

http://www.geocities.com/garebel942/blackconfederates.html Patrick R. Massengill. "Black Confederates in the Civil War",

http://www.geocities.com/confederateamerica/blackconfedscivilwar.htm John Nevins. "Black Americans in the Confederate Navy & Marine Corps",

http://www.navyandmarine.org/ondeck/1862blackCSN.htm Vernon R. Padgett. "A Series of Essays by Dr. Vernon R. Padgett, PhD, California

Division of Sons of Confederate Veterans", http://www.rebelgray.com/BLACKREBS.htm

"Quotations on Black Confederates", http://www.credenda.org/issues/9-1verbatim.php

Derrick Shipman. "Black Confederates in the War for Southern Independence", http://www.geocities.com/jdsreb/blackconfederates.htm

Tim Westphal. "Black Confederate Participation", http://www.stonewallbrigade.com/black_confederates.htm "A True Black History Moment", http://www.scvcamp469-

nbf.com/Blackhistorymoment.htm Walter Williams. "Black Confederates",

http://www.geocities.com/Heartland/7006/another-black-man-speaks.html "Writings About and By Black Confederates", http://www.louisville.edu/a-

s/english/subcultures/colors/teal/sdisaa01/writings.html

xli[41] Olga Lorenzo. "The Known World" (The Known World, by Edward P. Jones: reviewed by Olga Lorenzo),

http://www.theage.com.au/articles/2004/06/09/1086749767116.html

xlii[42] Lynn H. Nelson. "The Slave Trade", http://www.ku.edu/kansas/medieval/100/sections/20slave.html

xliii[43] "Slavery", http://homepage.eircom.net/~odyssey/Politics/Quotes/Slavery.html

xliv[44] Thomas Jackson. American Renaissance, xi, 1995; cited in: "Slavery", http://homepage.eircom.net/~odyssey/Politics/Quotes/Slavery.html

xlv[45] Mark Steyn. "The World Conference Against Whitey"; cited in: "Slavery", http://homepage.eircom.net/~odyssey/Politics/Quotes/Slavery.html

xlvi[46] Tunde Obadina. "Slave trade: a root of contemporary African Crisis", http://www.afbis.com/analysis/slave.htm

xlvii[47] "The Controversial Anti-Reparations Ad by David Horowitz", http://www.adversity.net/reparations/anti_reparations_ad.htm

See also: David Horowitz. "10 Reasons Why Reparations For Blacks Are A Bad Idea For

Blacks And Racist, Too", http://www.frontpagemag.com/Articles/Printable.asp?ID=1098

xlviii[48] Thomas Sowell. "History Swept Under the Rug: Only Western Civilization Put an End to Slavery", http://www.issues-

views.com/index.php/sect/1006/article/1090

xlix[49] "Slavery", http://homepage.eircom.net/~odyssey/Politics/Quotes/Slavery.html

l[50] "Slavery", http://homepage.eircom.net/~odyssey/Politics/Quotes/Slavery.html

li[51] See the various books cited in this section, as well as: Dan Neill. "When Morocco ruled the waves" (27 June 2004, The Observer),

http://books.guardian.co.uk/reviews/history/0,6121,1248090,00.html (re. White Gold, by Giles Milton)

lii[52] David Brion Davis. "Slavery - White, Black, Muslim, Christian", http://www.nybooks.com/articles/article-preview?article_id=14320

liii[53] Rory Carroll. "New book reopens old arguments about slave raids on Europe" (11 March 2004, The Guardian),

http://www.guardian.co.uk/uk_news/story/0,3604,1166720,00.html

liv[54] "Dutch or Morroccan?", http://www.iconfilms.co.uk/whiteslaves/dutchormorroccan.html

lv[55] "Slave Industry", http://www.iconfilms.co.uk/whiteslaves/slaveindustry.html

lvi[56] "White Slaves article", http://www.iconfilms.co.uk/whiteslaves/articles.html

lvii[57] "Baepler, Paul: White Slaves, African Masters" (book review), http://www.press.uchicago.edu/cgi-bin/hfs.cgi/00/13712.ctl

lviii[58] Findlay Dunachie. "Slavery under Islam", http://www.samizdata.net/blog/archives/005695.html

lix[59] "Eunuch Archive Message Boards - Islam's Black Slaves", http://www.eunuch.org/vbulletin/archive/index.php/t-1306.html

lx[60] Juliet Gardiner & Neil Wenborn (editors). The History Today Companion to British History, Collins & Brown, London, 1995, p. 698.

Estimates of slaves as part of the recorded English population as recorded in the Domesday

Book of 1086 varies between 9% to 10%. Juliet Gardiner & Neil Wenborn (editors). The History Today Companion to British History,

p. 698.

Kenneth O. Morgan (editor). The Oxford History of Britain (revised edition), Oxford University Press, Oxford, 1999, p. 181.

lxi[61] Andrew Nash. "Bristol and Slavery - Pre 17th Century Slavery", http://www.headleypark.bristol.sch.uk/slavery/background/pre17thc.htm

lxii[62] "Kings of Scotland", http://www.genuki.org.uk/big/royalty/kingscot.html

lxiii[63] Christopher Hibbert. The Marlboroughs: John and Sarah Churchill 1650-1744. Viking, London, 2001, p. 30-33.

lxiv[64] American Dissident Voices (National Vanguard Books). "The Truth About Slavery", http://home.ddc.net/ygg/ot/ot-07.htm

lxv[65] David M. Kennedy, Lizabeth Cohen, Thomas A. Bailey. The American Pageant (12th Edition), chapter 4, http://www.geocities.com/theamericanpageant/ch4.html

lxvi[66] "Freed In the 17th Century", http://www.issues-views.com/index.php/sect/1006/article/1093

lxvii[67] Michael Hoffman II, They Were White and They Were Slaves; cited in: "Slavery", http://homepage.eircom.net/~odyssey/Politics/Quotes/Slavery.html

lxviii[68] "Recommended Reading Synopsis" (see review of They Were White and They Were Slaves: The Untold History of the Enslavement of Whites in Early America by Michael A

Hoffman II), http://rogers-ben.com/bits/reading2.htm

lxix[69] Michael Hoffman II, They Were White and They Were Slaves; cited in: "Slavery", http://homepage.eircom.net/~odyssey/Politics/Quotes/Slavery.html

lxx[70] Noel Scott. "Historians overlooked white slavery", http://studentaffairs.sass.uab.edu/kscope/forum/Historians%20overlooked%20white

%20slavery.htm

lxxi[71] "Wolfe's Lodge - Reviews - The Redneck Manifesto", http://www.geocities.com/SoHo/Lofts/2110/RV_Redneck.html

lxxii[72] Robert W. Tracinski, "Apology for Slavery Will Perpetuate Racism"; cited in: "Slavery", http://homepage.eircom.net/~odyssey/Politics/Quotes/Slavery.html

lxxiii[73] Robert M. Grooms. "The Johnson Family: African-American Owners of White and Black Slaves", http://www.resist.com/war_on_history/part2.htm

lxxiv[74] "Convicts and the European Settlement of Australia", http://www.cultureandrecreation.gov.au/articles/convicts

"History and Culture: Convict", http://www.norfolkisland.com.au/HistoryAndCulture/convict.cfm

lxxv[75] A.G.L. Shaw. “Convicts and transportation”, The Australian Encyclopaedia, Angus and Robertson, Sydney, 1958 (second edition), vol. III, p. 25.

lxxvi[76] "Life at Sea" (Convicts to Australia website), http://members.iinet.net.au/~perthdps/convicts/res-08.html

lxxvii[77] A.G.L. Shaw. "Convicts and transportation", The Australian Encyclopaedia, 1958 (second edition), vol. III, p. 26.

lxxviii[78] A.G.L. Shaw. "Convicts and transportation", The Australian Encyclopaedia, 1958 (second edition), vol. III, p. 30.

lxxix[79] A.G.L. Shaw. "Convicts and transportation", The Australian Encyclopaedia, 1958 (second edition), vol. III, p. 31.

lxxx[80] Captain Maconochie, "Thoughts on Convict Management," "The Australian Convict," from The London Quarterly Review (68) June 1841; American Edition published

by Jemima M. Mason; cited in: May Lee. "Convicts in Australia", http://www.scholars.nus.edu.sg/landow/post/australia/convicts.html

lxxxi[81] A.G.L. Shaw. "Convicts and transportation", The Australian Encyclopaedia, 1958 (second edition), vol. III, p. 28. [Some direct quoatations used].

NSW Department of Corrective Services. "The First 200 Years", http://www.dcs.nsw.gov.au/about/history.asp

lxxxii[82] Constance Campbell Patrie. Tom Petrie's Reminiscences of Early Queensland. Lloyd O'Neil, Windsor, Victoria, 1980 (first published 1904), p. 242-243.

lxxxiii[83] A.G.L. Shaw. "Convicts and transportation", The Australian Encyclopaedia, 1958 (second edition), vol. III, p. 29.

lxxxiv[84] David Bentley. "Discovery and disaster", http://thecouriermail.com.au/extras/oq/book2main.html

lxxxv[85] Michael A. Hoffman II. "The Forgotten Slaves: Whites in Servitude in Early America and Industrial Britain", http://www.hoffman-info.com/forgottenslaves.html

lxxxvi[86] Dr. Holary McD. Beckles (University of Hull, England) White Servitude, p. 71; cited in "There Were More White Slaves Than Black Slaves in Colonial America",

http://www.israelect.com/reference/Willie-Martin/WhiteSlaves.html

lxxxvii[87] Public Record Office, London, England, High Court of Admiralty, 30:258; No. 106; cited in "There Were More White Slaves Than Black Slaves in Colonial

America", http://www.israelect.com/reference/Willie-Martin/WhiteSlaves.html

lxxxviii[88] "What Is The Forgotten Cause Of The Civil War?" [review of Tenzer's book, at bottom of page], http://www.multiracial.com/readers/tenzer.html

lxxxix[89] "White Slaves" by Lawrence R. Tenzer, http://www.multiracial.com/readers/tenzer3.html

xc[90] "Youth's Companion: "White Slaves" (1865)", http://www.merrycoz.org/yc/WHSLAVES.HTM

xci[91] Lawrence R. Tenzer and A.D. Powell. "White Slavery, Maternal Descent, And The Politics Of Slavery In The Antebellum United States",

http://www.multiracial.com/readers/tenzer5.html

xcii[92] Michael A. Hoffman II. "The Forgotten Slaves: Whites in Servitude in Early America and Industrial Britain", http://www.hoffman-info.com/forgottenslaves.html

xciii[93] Michael A. Hoffman II. "The Enslavement of Whites in Early America and Industrial Britain", http://www.hoffman-info.com/revisionist.html

xciv[94] A Memoir of Robert Blincoe, An Orphan Boy, Sent from the Workhouse at St. Pancras, London at 7 Years of Age to Endure the Horrors of a Cotton Mill. J. Doherty, Manchester,

1832; cited in "The Enslavement of Whites in Early America and Industrial Britain" by Michael A. Hoffman II, http://www.hoffman-info.com/revisionist.html

xcv[95] "Children at Work: Background", http://www.blewa.co.uk/project3/teachers/T3-1-b.htm

xcvi[96] Christianity Slavery and Labour, by Chapman Cohen [see 1150], (Third Edition Revised and Enlarged), Issued for the Secular Society, Limited, by the Pioneer Press, 61

Farringdon Street, E.C.4 London, 1931, p. 32-33; cited in: "Christianism - Addition 24", http://www.christianism.com/additions/24.html

xcvii[97] "The Other Side of Slavery", http://www.heretical.com/British/slavery.html (republished from Heritage and Identity, issue no. 1, published by the Heritage League)

xcviii[98] "The Other Side of Slavery", http://www.heretical.com/British/slavery.html

xcix[99] "The Other Side of Slavery", http://www.heretical.com/British/slavery.html

c[100] "The Project Gutenberg EBook of White Slaves, by Louis A Banks" (full text of book), http://www.gutenberg.net/dirs/etext04/wtslv10.txt

ci[101] Christianity, Slavery and Labour, by Chapman Cohen [see 1150], (Third Edition Revised and Enlarged), issued for the Secular Society, Limited, by the Pioneer Press, 61

Farringdon Street, E.C.4 London, 1931, p. 32-33; cited in: "Christianism - Addition 24", http://www.christianism.com/additions/24.html

cii[102] "The Other Side of Slavery", http://www.heretical.com/British/slavery.html

ciii[103] Juliet Gardiner & Neil Wenborn (editors). The History Today Companion to British History, Collins & Brown, London, 1995, p. 692.

civ[104] "Guilty parties" (from The Economist print edition, 23 Dec 1999), http://www.economist.com/diversions/millennium/displayStory.cfm?Story_ID=3471

54

cv[105] Michael A. Hoffman II. "The Forgotten Slaves: Whites in Servitude in Early America and Industrial Britain", http://www.hoffman-info.com/forgottenslaves.html

cvi[106] "The Other Side of Slavery", http://www.heretical.com/British/slavery.html

cvii[107] Michael A. Hoffman II. "The Forgotten Slaves: Whites in Servitude in Early America and Industrial Britain", http://www.hoffman-info.com/forgottenslaves.html