Today In History Lou Rawls, philanthropist, award-winning entertainer, and long-time host of the United Negro College Fund Parade of Stars Telethon, was born in Chicago, IL, on this date in December 1, 1933. Rawls released more than 60 albums, sold more than 40 million records, and had numerous charting singles, most notably his song "You'll Never Find Another Love like Mine". He worked as a film, television, and voice actor. He was also a three-time Grammy-winner, all for Best Male R&B Vocal Performance. CARTER™ Magazine carter-mag.com #wherehistoryandhiphopmeet #historyandhiphop365 #cartermagazine #carter #lourawls #blackhistorymonth #blackhistory #history #staywoke https://www.instagram.com/p/ClnqQ-zOWzw/?igshid=NGJjMDIxMWI=
𝑊ℎ𝑎𝑡 𝑖𝑡’𝑠 𝑙𝑖𝑘𝑒 𝑏𝑒𝑖𝑛𝑔 𝑡ℎ𝑒𝑖𝑟 𝑏𝑖𝑚𝑏𝑜 𝑔𝑖𝑟𝑙𝑓𝑟𝑖𝑒𝑛𝑑
𝙗𝙖𝙠𝙪𝙜𝙤 𝙭 𝙗𝙡𝙖𝙘𝙠! 𝙗𝙞𝙢𝙗𝙤! 𝙛!
“Cmon dumbass. No one cares about your big ass eyelashes.” Katsuki tells you, plopping on your bed.
“but ‘tsukiii everyone’s gonna care! I gotta look pretty!” You explain to him, setting down your lip liner. “you should only care about looking pretty for me.” He pouts, laying on your bed. “of course i wants to look good for you ‘tsuki! i just wanna look pretty when i go out!” you finally finished your makeup, putting on your heels and grabbing your purse on the way out.
“i have no idea why you would wanna dress like that.” he mutters, he would hate to admit all the times he’s jacked off to the pictures you post on instagram. “because ‘tsuki its pretty! and don’t you think i look pretty too?” you question, trying to catch up with him. there was a silence before he answered. “psh.. of course i think you look good.” he says, shoving his hands in his pockets, noticeably slowing down so you can catch up. Somehow you get in front of him and everytime you sway your hips your panties show just a bit, but enough for someone to see. “pull that goddamn skirt down. everyone can see your panties.” he tells you. “oh..well it’s fine i don’t think anyones gonna look anyways baby! nothing to be worried about!” you comfort him — looking in your phone camera fixing your eyelashes. “everyone’s gonna look. you know that.” you can hear the base in his voice rise. “no reason to get mad ‘tsuki! just blast em away!” you put away your phone and the two of you finally get to the park. seeing about two other couples on the benches, you and katsuki sit on the swings. “see ‘tsuki! nothin to be worried about!” you swing higher and you see katsuki dragging off his swing and standing in front of you. “hm? what’s wrong katsu?” you stop your swing to look back at him. “hm..just keep swinging.” he hums and goes back on his swing this seems a bit odd, but hey you didn’t mind one bit. soon enough one of the boys from the bench you saw earlier came up to you with a girl behind him. “hi!” you greet them, a toothy grin on your face. “hey. uhh, my girlfriend said she’s not comfortable with your skirt. could you pull it down?” he asked, blush dusted his face. “huh? my skirt? oh. i cant! it’s like this,sorry!” you say, swinging without a care in the world. “well pull it the fuck down whore.” the girl who was previously behind him calls out.“a whore? this is just what i like to wear!” you continue swinging and you can see bakugo hop off his swing, now standing tall with his hands in his pockets. “yeah a whore! i’m assuming this is your boyfriend here huh? he knows you walk around like a slut?” she teases, paying bakugo no mind, he does not like this at all. “callin’ my girlfriend a slut? you have some nerve. walking around with those shorts? not like there’s anything to see.” he fights for you, looking down on the girl. “yeah a whore. look at how she’s dressed! just begging to be looked at.” she shouts, this is when you finally understand what’s going on. “you’re one to talk. not like there’s much to see anyways. i doubt anyone would even look in your direction.” he smirks and walks back to his swing, hearing footsteps getting farther and farther. “what was that about ‘tsuki? i don’t think i look like a whore.” you say finally jumping off your swing. “no baby. you don’t look like a whore. just cmon.” you could hear his voice getting softer, same with his facial expressions. “okay!” you held his hand, walking back home. finally getting to the stoop, you can tell katsukis getting rougher with you, throwing you into the house, pushing you into your room. yet, you didn’t mind at all. “get on the fucking bed and pull that fucking skirt down. now.” he demands, pulling down his pants and discarding them to the side. as soon as he saw your skirt off he yanked your lacy panties to the side and shoved two fingers into your cunt. “ahh..fuck..’tsuki too much..” you moan, biting your lip. “ ’𝘁𝘀𝘂𝗸𝗶 𝘁𝗼𝗼 𝗺𝘂𝗰𝗵’ shut the fuck up.” he mocks you, picking up the pace. “nu uh..don’t..m-mock me..” you say arching your back. “gonna cum already? not with the getup you were wearing. flip around.” and with that he retracted his fingers while you flipped on the bed. you knew what was going to happen, spankings. “hmm how many should i go for? 5…10….15? yeah 15 should teach you a lesson.”
This is Polly Jackson from the 19th century.
She was once enslaved, but managed to escape after she could no longer take the brutal working conditions that was forced upon her since birth and well into her old age. Like many others, Polly escaped slavery via the Underground Railroad and settled in Ripley, Ohio.
She dedicated the rest of her life to helping others win their freedom by opening up her home and feeding those who either came to Ohio to settle or those who just needed some rest before continuing further up north.
During this time, anti-abolitionists had set up what was called the reverse underground railroad, which was a practice of kidnapping not only the enslaved that had managed to escape, but also those who were already free. The reverse underground railroad operated for 85 years from 1780 to 1865.
Polly would deliberately dress herself to appear as a weaker older lady in order to fool the anti-abolitionists who typically were not interested in capturing older people. Her weapon of choice was a butcher knife, which she hid under her clothes and a kettle of boiling water. Aunt Polly was able to successfully fight off several slave catchers while working along the Underground Railroad.
Reasons why black hair isn’t only hair
Razones por las cuales el cabello de negro no es sólo cabello
| The Pencil Test |
Between 1948 and 1994, the pencil test was a method used to assessing whether a person was white or black. A pencil was slid into the hair of someone being assessed. If the pencil fell out, you were white and if it stayed in you were black.
This was a tool used to segregate black people and stop them from attending functions, schools and events. Not only did this cause racial division it also tore families apart.
| Prueba del lápiz |
Entre 1948 y 1994, la prueba del lápiz fue un método utilizado para determinar si una persona era blanca o negra. Un lápiz era puesto en el cabello y si este se caía, eras blanco y si este se quedaba en el cabello, eras negro.
Esta herramienta fue utilizada para segregar a la gente negra y para detenerlos de asistir a funciones, escuelas y eventos. Esto no solo causó división racial sino que también separó familias.
| Map to Freedom |
Cornrows have a rich history in the black community. Slaves would braid escape routes into their hair. They were used as a way for slaves to communicate with one another without their slave owners knowing. Some of the cornrows and the number of plaits worn would let them know how far they needed to travel or how many roads they needed to walk till they would be able to meet one another to escape the plantation.
| Mapa hacia la libertad |
Las trenzas tienen un rol importante en la historia de la comunidad negra. Los esclavos trenzaban rutas de escape en sus cabellos. Era utilizadas como un medio de comunicación entre ellos, sin que sus dueños se enteraran. Algunas de las trenzas y el número de ellas que se hacían les hacia saber cuánto tendrían que viajar o caminar para poder encontrarse y escapar de las plantaciones.
| Means of Survirval |
The black women who came before us were innovative and showed that the thickens and texture of black hair was so valuable and had a purpose.
This is because slaves would braid rice and seeds in their cornrows before journeying the Middle Passage. Enslaved mothers would also braid seeds in their children’s hair so they could eat in case they were separated due to slave auctions.
| Medios de sobrevivencia |
Las mujeres negras que estaban antes de nosotros, eran mujeres innovadoras que demostraron que el grosor y textura del cabello negro era valioso y tenía propósito.
Esto es porque los esclavos ponían arroz y semillas en las trenzas antes de viajar en el Pasaje Medio. Madres esclavas también ponían semillas en las trenzas de sus hijos para que pudieran alimentarse en caso de ser separados por las subastas.
| Cultural Representation |
Before colonization in the 15th century. Black hair would tell you everything you needed to know about a person just by looking at the style alone. Hairstyles were able to indicate things like wealth, religion, culture, tribe, marital status, social status, age and plenty more. You were even able to know a person’s last name just by looking at their hairstyle. This is because each tribe has their own unique hairstyle.
| Representación Cultural |
Antes de la colonización en el siglo XV, el cabello de negro o afro te decía todo lo que necesitabas saber acerca de una persona solo por ver el estilo de cabello. El estilo podría indicar cosas como la riqueza, religión, cultura, tribu, estado civil, estado social, edad y mucho más. Incluso podías saber el apellido de una persona solo por ver su estilo de cabello. Esto era porque cada tribu tenía su estilo único.
| The Tignon Law |
Late 18th century in Louisiana, black women were banned from wearing their hair in public and were ordered to cover it up at all times. This was because they wanted to curb the growing influence of the free black population and keep the social order. It was also believe that black women’s hairstyles would draw attention of white men, and this increased the jealousy of white women.
| La ley del Tignon |
A finales del siglo XVIII en Louisiana, a las mujeres negras se les prohibió usar su cabello natural en público y se les ordenó que lo cubrieran en todo momento. Esto era porque quer��an frenar la influencia creciente de la gente negra libre y mantener el orden social. También se creía que los estilos de las mujeres negras llamaba la atención de los hombres blancos lo que llevó al incremento de celos/envidia de las mujeres blancas.
| Stripped of Identity |
When the slave trade started and the slaves were captured, black women were forced to shave all their hair off. This was the beginning process of eradicating the “black” identity and culture. It was also a tool used to minimize black beauty and dehumanize black women, as slave owners knew their hair was something they valued enormously, was part of their identity and it also held so much significance.
|Despojo de identidad |
Cuando comenzó la trata de esclavos y estos eran capturados, las mujeres negras eran obligadas a cortarse todo el cabello. Esto fue el principio del proceso de erradicar la identidad “negra” y cultura. También era una herramienta utilizada para minimizar la belleza negra y deshumanizar a la mujer negra, debido que los dueños de eslavos sabían que el cabello era algo valorado enormemente, era parte de su identidad y tenía demasiado significado.
| Cultural appropriation |
Black hairstyles are an outward expression of self-acceptance and self-love. However, the anti-Black hair sentiment has existed in society for centuries. Black hair has been compared el wool and often described as ‘wild’, ‘nappy’ or ‘ghetto’. Yet non-black people are praised, credited and even profit from styles and trends that black women have been ridiculed for. Cultural appreciation is about recognizing history and where it came from, which includes learning about and giving credit to what you’re borrowing, instead of saying “it’s just hair”.
| Apropiación cultural |
Los estilos de cabello negros son una expresión de auto aceptación y amor propio. Sin embargo, el sentimiento “anti-cabello negro” ha existido en la sociedad por siglos.
El cabello negro ha sido comparado con lana y en varias ocasiones se ha descrito como “salvaje”, “duró” o “guetto”. Aún así personas no pertenecientes a la raza son aplaudidas, acreditadas e incluso se han beneficiado económicamente de los estilos y tendencias por los cuales las mujeres negras han sido ridiculizadas.
La apreciación cultural es acerca de reconocer la historia, de donde vino, incluye aprender y dar crédito de lo que estás prestando en vez de decir “es sólo cabello”.
| The Corporate World |
In 2010, Chastity Jones accepted a job offer from Catastrophe Management Solutions. However, the offer came with one caveat — she had to cut off her locs. Jones refused and the company rescinded its job offer. Chastity’s case is not unique. Cases filed by black working women alleging discrimination against a their natural hair in the workplace have filled courthouses for more than forty years.
| El Mundo Corporativo |
En el 2010, Chastity Jones aceptó una oferta de trabajo de Catastrophe Management Solutions. Sin embargo, la oferta venía con una advertencia o condición — tenía que cortarse sus rastas. Jones se rehusó y la compañía revocó su oferta. El caso de Chastity no es único. Casos interpuestos por mujeres negras trabajadoras alegando discriminación en contra de su cabello natural en su lugar de trabajo ha llenado los juzgados por más de cuarenta años.
CREDITS ON IMAGES GO OUT TO GERREL SAUNDERS ❤️
Link to his gallery: https://www.behance.net/gallery/43614983/CROWN
CRÉDITOS DE LAS IMÁGENES VAN A GERREL SAUNDERS ❤️
Enlace a su galería: https://www.behance.net/gallery/43614983/CROWN
Source | Fuente: @vibesofablackgirl
Spanish translation by Long Live Blackness
Traducción al español por Long Live Blackness