by Kevin Alfred Strom
HINTON ROWAN HELPER (pictured) did a great service for our nation and our people when he collated and collected the relevant works of explorers, scientists, historians, and statesmen on the subject of Africans in their natural state and native habitat — for understanding the true nature of the African is literally of cosmic importance for the future of life on this planet. This is part two of our exploration of these important accounts. And let me repeat my warning of last week: Under no circumstances allow young children to listen to this program. The reality of what unrestrained Africans actually do is too horrible — far too horrible — for them to contemplate.
View of Women
We can see presaged the contrast between the romantic view of love typified by the higher type of Whites and the gangbanger/”ho” perspective of the Negro in this passage from over a century ago:
“A man pays goods or slaves for his wife, and regards her, therefore, as a piece of merchandise. Young girls — even children in arms — are married to old men for political effect. The idea of love, as we understand it, seems unknown to the Africans. On the sea-shore a man will hire you his mother, wife, or sister, for the vilest uses, and the women are never averse if they can only obtain the wages of prostitution.” — Du Chaillu’s Equatorial Africa, page 75.
“A number of old women had been taken in the general slave hunt; these could not walk sufficiently fast to keep up with their victors during the return march; they had accordingly all been killed on the road, as being cumbersome. In every case they were killed by being beaten on the back of the neck with a club.” — Baker’s Great Basin of the Nile, page 405.
Behavior of Africans in war
“By degrees the warriors dropped in around their chieftain. A palaver-house, immediately in front of my quarters, was the general rendezvous ; and scarcely a bushman appeared without the body of some maimed and bleeding victim. The mangled but living captives were tumbled on a heap in the centre, and soon every avenue to the square was crowded with exulting savages. Rum was brought forth in abundance for the chiefs. Presently, slowly approaching from a distance, I heard the drums, horns, and war-bells; and, in less than fifteen minutes, a procession of women, whose naked limbs were smeared with chalk and ochre, poured into the palaver-house to join the beastly rites. Each of these devils was armed with a knife, and bore in her hand some cannibal trophy. Jen-Ken’s wife, — a corpulent wench of forty-five, — dragged along the ground, by a single limb, the slimy corpse of an infant ripped alive from its mother’s womb. As her eyes met those of her husband, the two fiends yelled forth a shout of mutual joy, while the lifeless babe was tossed in the air and caught as it descended on the point of a spear. Then came the refreshment, in the shape of rum, powder, and blood, which was quaffed by the brutes till they reeled off, with linked hands, in a wild dance around the pile of victims. As the women leaped and sang, the men applauded and encouraged. Soon the ring was broken, and, with a yell, each female leaped on the body of a wounded prisoner, and commenced the final sacrifice with the mockery of lascivious embraces. In my wanderings in African forests, I have often seen the tiger pounce upon its prey, and, with instinctive thirst, satiate its appetite for blood and abandon the drained corpse; but these African negresses were neither as decent nor as merciful as the beast of the wilderness. Their malignant pleasure seemed to consist in the invention of tortures, that would agonize but not slay. There was a devilish spell in the tragic scene that fascinated my eyes to the spot. A slow, lingering, tormenting mutilation was practised on the living, as well as on the dead; and, in every instance, the brutality of the women exceeded that of the men. I cannot picture the hellish joy with which they passed from body to body, digging out eyes, wrenching off lips, tearing the ears, and slicing the flesh from the quivering bones; while the queen of the harpies crept amid the butchery, gathering the brains from each severed skull as a dainty dish for the approaching feast!
“After the last victim yielded his life, it did not require long to kindle a fire, produce the requisite utensils, and fill the air with the odor of human flesh. Yet, before the various messes were half broiled, every mouth was tearing the delicate morsels with shouts of joy, denoting the combined satisfaction of revenge and appetite! In the midst of this appalling scene, I heard a fresh cry of exultation, as a pole was borne into the apartment, on which was impaled the living body of the conquered chieftain’s wife. A hole was quickly dug, the stave planted, and fagots supplied; but before a fire could be kindled, the wretched woman was dead, so that the barbarians were defeated in their hellish scheme of burning her alive. I do not know how long these brutalities lasted, for I remember very little after this last attempt, except that the bushmen packed in plaintain leaves whatever flesh was left from the orgy, to be conveyed to their friends in the forest. This was the first time it had been my lot to behold the most savage development of African nature under the stimulus of war. The butchery made me sick, dizzy, paralyzed. I sank on the earth benumbed with stupor; nor was I aroused till nightfall, when my Kroomen bore me to the conqueror’s town, and negotiated our redemption for the value of twenty slaves.”— Canot’s Twenty Years of an African Slaver, pages 384-386.
Buying and selling of human lives
“The reader must bear in mind that my observations apply chiefly to persons of free condition, who constitute, I suppose, not more than one-fourth part of the inhabitants at large; the other three-fourths are in a state of hopeless and hereditary slavery.”—Mungo Park’s 1st Journal, page 32.
“Large families are very often exposed to absolute want, and, as the parents have almost unlimited authority over their children, it frequently happens, in all parts of Africa, that some of the latter are sold to purchase provisions for the rest of the family.” — Mungo Park’s 1st Journal, page 216.
“Slaves in Africa are in proportion to the freemen of about three to one; but, although the number of individuals reduced to a state of bondage by the operation of the above causes, and the destruction created, both as regards life and property, is immense, the whole combined are but as a single grain of dust in the balance, when compared with the slavery, the destitution, and the desolation, that are daily entailed by the unceasing bloody struggles betwixt state and state. Towns and villages are then obliterated from the face of the earth; and thousands upon thousands of the population, of whatever age or sex, are hurried into hopeless captivity.”—Harris’s Adventures in Africa, page 314.
“Not even the appearance of affection exists between husband and wife, or between parents and children. So little do they care for their offspring, that many offered to sell me any of their sons or daughters as slaves. They are, to speak the truth, in point of parental affection, inferior to brutes.” — Duncan’s Africa, Vol. 1., page 79.
“Slavery exists on an immense scale in Adamawa, and there are many private individuals who have more than a thousand slaves. The only articles of export at present are slaves and ivory.”— Barth’s Africa, Vol. II., page 190.
“No better illustration could be given of the way in which the slave system has ingrafted itself upon the life and policy of these tribes than this, that, from the sea-shore to the farthest point in the interior which I was able to reach, the commercial unit of value is a slave. As we say dollar, as the English say pound sterling, so these Africans say slave. If a man is fined for an offence, he is mulcted in so many slaves. If he is bargaining for a wife, he contracts to give so many slaves for her. Perhaps he has no slaves; but he has ivory or trade-goods, and pays of these the value of so many slaves, — that is to say, as much ivory or ebony, or barwood, or the amount in trade-goods which would, in that precise place, buy so many slaves.” — Du Chaillu’s Equatorial Africa, page 380.
“Every death which occurs in the community is ascribed to witchcraft, and some one, consequently, is guilty of the wicked deed. The priesthood go to work to find out the guilty person. It may be a brother, a sister, a father, and, in a few extreme cases, even mothers have been accused of the unnatural deed of causing the death of their own offspring. There is, in fact, no effectual shield against the suspicion of it. Age, the ties of relationship, official prominence, and general benevolence of character, are alike unavailing. The priesthood, in consequence of the universal belief in the superstition, have unlimited scope for the indulgence of the most malicious feelings, and, in many cases, it is exercised with unsparing severity.” — Wilson’s Africa, page 223.
“The guilt having been affixed, after many absurd ceremonies, upon some unfortunate wretch, a report is made to the chief, who directs torture to be inflicted on him, for the purpose of eliciting confession. The usual method of torture is by the application of heated stones to the tenderest parts of the outstretched body, the hands and feet being first made fast to four stakes at equal distances, while myriads of ants are scattered over the agonized victim, whose skin is exposed to the painful gnawing of these swarming insects. It can be no matter of surprise that innocent persons, subjected to these terrible punishments, should be induced to confess the agency of which they have been accused, and instances are on record of many individuals, perfectly guiltless, who have admitted the crime rather than to undergo the fiery ordeal, through a natural dread of its horrors.”— Steadman’s Africa, Vol. I., page 37.
“Black magic is usually punished by the stake. In some parts of the country, the roadside shows, at every few miles, a heap or two of ashes, with a few calcined and blackened human bones mixed with bits of half-consumed charcoal, telling the tragedy that has been enacted there. The prospect cannot be contemplated without horror. Here and there, close to the larger circles where the father and mother have been burnt, a smaller heap shows that some wretched child has shared their terrible fate, lest, growing up, he should follow in his parents’ path.” — Burton’s Africa, page 92.
“At least seventy-five per cent. of the deaths in all the tribes are murders for supposed sorcery.” —Du Chaillu’s Equatorial Africa, page 386.
“The consequence of condemnation [of being guilty of making the chief fall ill through black magic] is certain and immediate death; the mode is chosen by the priest. Some are speared, others are beheaded or clubbed ; a common way is to bind the cranium between two stiff pieces of wood, which are gradually tightened by cords till the brain bursts out from the sutures. For women they practise a peculiarly horrible kind of impalement. These atrocities continue until the chief recovers — or dies.” — Burton’s Africa, page 300
Religion and medicine in Africa
“With the aid of slavery and black magic, they render their subjects’ lives as precarious as they well can ; no one, especially in old age, is safe from being burned at a day’s notice.” — Burton’s Africa, page 96.
“The child who cuts the two upper incisors before the lower, is either put to death, or is given away, or sold to the slave-merchant, under the impression that it will bring disease, calamity, and death into the household.” — Burton’s Africa, page 94.
“To become a witch-doctor of any importance, a person is required to be instructed by one previously well versed in the mysteries of the black art. He must begin his lessons by swallowing animal poison, be bitten by venomous reptiles, or have poison inoculated into his body. A cap, a handkerchief, or any sort of clothing worn by such a person until it has become perfectly saturated with filth, is considered the most infallible cure for all kinds of diseases, poisonous bites, etc. On emergencies, a corner of this treasure is washed, and the dirty water thus produced is given to the patient to drink.” — Andersson’s Africa, page 256
“On other portions of the coast their customs are more cruel about witchcraft than among the Greboes. Any one, once accused of witchcraft, is burnt most cruelly. In some places a slow fire is made, and four posts sunk into the ground, at certain distances, the person tied hands and feet to these posts, and suspended over the fire, thus being slowly burnt; sometimes they are left to die there; at other times they are taken down before death, cast into the bush, and left to perish miserably. No one must pity a witch. Sometimes they torture them in a different fashion: they are fastened down so that they cannot move, and then red-hot coals are placed on different parts of the body, and there left to eat into the flesh.” — Brittan’s Every-Day Life in Africa, page 344.
“In times of tribulation, the magician, if he ascertains a war is projected, by inspecting the blood and bones of a fowl which he has flayed for that purpose, flays a young child, and, having laid it lengthwise on a path, directs all the warriors, on proceeding to battle, to step over his sacrifice and insure themselves victory. Another of these extra barbarous devices takes place when a chief wishes to make war on his neighbor, by his calling in a magician to discover a propitious time for commencing. The doctor places a large earthen vessel, half full of water, over a fire, and over its mouth a grating of sticks, whereon he lays a small child and a fowl side by side, and covers them over with a second large earthen vessel, just like the first, only inverted, to keep the steam in, when he sets fire below, cooks for a certain period of time, and then looks to see if his victims are still living or dead, — when, should they be dead, the war must be deferred, but, otherwise, commenced at once.”— Spence’s Africa, page 21.
Thoughts of both African and European thinkers
“Observing the improved state of our manufactures, and our manifest superiority in the arts of civilized life, Harfa, the intelligent negro merchant, would sometimes appear pensive, and exclaim, with an involuntary sigh, ‘Fato fing inta feng” — black men are good for nothing.” — Mungo Park’s 1st Journal, page 259.
“At present, it appears to me that the prospects of the colored races of South Africa, taken on the broadest scale, are such as Christian philanthropy may weep over. I see no prospect of their preservation for any very lengthened period. The struggle may last for a considerable time. Missionary effort may not only save many of the souls of men, but help to defer the evil day of annihilation as to many of the aboriginal tribes. But annihilation is steadily advancing ; and nothing can arrest it without an entire change in the system of government, wherever British subjects come in contact with the native tribes.” — Freeman”s Missionary Travels in Africa, page 261.
Mr. Freeman and other missionaries like him were concerned about preventing the annihilation of the Africans brought about by Black ignorance, stupidity, and savagery. This they thought they could cure by teaching the Congoids our language, our customs, our religion, and a few rudiments of our culture. By making them put on clothes and say the right things about Jesus and the Constitution, and strongly lecturing them about rape, torture, and murder, they thought they could actually be converted to our mentality and way of life. In this they were aided in early years by slave traders and slave owners, who made money by fostering these illusions, and in later years by crazed egalitarians and Jews, who had their own reasons.
But the missionaries were wrong on two counts. One, the African’s primitivism is not due to their having the wrong religion, as events have shown — and the missionaries’ own religion is neither true nor ours to begin with. No, the Africans’ mentality and behavior, like the behavior and quality of all living things, is primarily determined by genetic inheritance. And two, the missionaries should not have given their time, their concern, or their lives to prevent Congoids from being Congoids, even if that meant the end of them. No. Their concern should have been their own people. For the eternal law of Nature states that any living being which ceases to make the survival of its kind the ultimate value will soon perish from the Earth.
And, in the light of all we know — some of which I may have brought to light for you for the first time today — we know now above all other things that the amalgamation with Africans, which our alien rulers are zealously pursuing, means death for us — and in the light of true morality that is the ultimate in evil.
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You’ve been listening to American Dissident Voices, the radio program of the National Alliance, founded by William Luther Pierce in 1970. This program is published every week at whitebiocentrism.com and nationalvanguard.org. Please write to us at National Alliance, Box 172, Laurel Bloomery, TN 37680 USA. We welcome your support, your inquiries, and your help in spreading our message of hope to our people. Once again, that address is Box 172, Laurel Bloomery, TN 37680 USA. Until next week, this is Kevin Alfred Strom reminding you of the words of Richard Berkeley Cotten: Freedom is not free; free men are not equal; and equal men are not free.