Niggers Eating Cornstarch - And any other weird nigger food related shit

[Wendy Wheelchair]

>wypipo dont be washing they legs
this again huh....
what are some more made up black memes about whites, im interested in seeing the lore

My favorite is them thinking slave owners, who paid a lot of money for their slaves, would just randomly kill, eat, and make niggers into furniture. Supposedly it was very common to stuff nigger hair into chair cushions made from nigger leather despite the fact that I doubt slave owners would let their slaves grow their hair out long enough to stuff a cushion.

I dare someone to read this book and report back here. It's at the nigger library downtown which I don't go to, so someone else do it.

There's something really wrong with blacks and discipline. They can't just spank a kid behind the woodshed, they have to violently beat the shit out of them in public. Can't just do the “smoke the whole pack” punishment to teach Billy not to sneak cigarettes, they apparently see nothing wrong with forcing a toddler to drink half a bottle of whiskey because she drank something she didn't know was booze (kid died, by the way).

I just wanted to look up this story[A] and my Lord are these people retarded (for starters, the girl that died was named... China Miracle Monet Record). I was telling this story to a friend and she said "Well, people used to do a lot of stupid stuff back in the day." and I said "This happened last year...."

 

[Agent Abe Caprine]

Humans don't produce enough hair to stuff more than maybe one medium sized cushion. Who would bother with that when cotton and sheep exist?

 

[Cuntspiracy Man]

It's obviously an old style non-Super Target that has a very limited selection of dry goods and little else food wise. A lot of people seem to forget that shoving fresh groceries into your department stores was weird before the late 1990s when Walmart popularized the idea it stole from Meijer.


My favorite one is how black women think white woman all want to touch their greasy overtreated hair.

women touch eachothers hair all the time in general, black women are the only ones who take it personally and make it a race thing

 

[ilovejews]

women touch eachothers hair all the time in general, black women are the only ones who take it personally and make it a race thing

Right, makes sense. What is absolute bullshit is their insistence that they just can't keep away the jealous snow monkeys.
Pretty obvious they're coping with having the shittiest hair of any race.

 

[Chongqing]

The powers-that-be will never directly call them out on their health and eating habits, because muh racism.

Where I live, one of the top political issues is black women's infant mortality rate, and how black women generally have less positive outcomes than all other ethnic groups of women (Hispanic women have the best and healthiest infant mortality rates, so it's not a money issue or a discrimination issue).

If you listen to podcasts like The Daily from The New York Times, who has done deep dives into this, they came to an expected conclusion: black women have the highest infant mortality rates because doctors are so deeply seething with racism that it actually kind of makes them retarded. To be exact, they don't think black women can actually feel pain, so they don't take their complaints seriously. This all goes back to the time of slavery and...

No, no, it couldn't be they're filling their baby's bodies with deodorant, ground pieces of glass, sand, detergent, chicken bleach and other chemicals, and we're all racist for thinking that could be it.

 

[Sundae]

Southern black people love chitlins/chiterlings, animal intestine boiled in seasoned water. Yummy.

One day at a previous job an older black coworker brought some chitlins for lunch and heated them up in one of the break room microwaves. The break room stank for weeks after that.

 

[A-Stump]

My favorite is them thinking slave owners, who paid a lot of money for their slaves, would just randomly kill, eat, and make niggers into furniture. Supposedly it was very common to stuff nigger hair into chair cushions made from nigger leather despite the fact that I doubt slave owners would let their slaves grow their hair out long enough to stuff a cushion.
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I dare someone to read this book and report back here. It's at the nigger library downtown which I don't go to, so someone else do it.
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I was going to read the book but can't find a copy under $30 and while I could have the book transferred to my local library, I really don't want the nice old lady running it to see me reading homoerotic nigger cannibalism texts

 

[ilovejews]

One day at a previous job an older black coworker brought some chitlins for lunch and heated them up in one of the break room microwaves. The break room stank for weeks after that.

Jesus christ did anyone at least giver her shit for it? Shit I'd probably take getting fired as long as I could call her a stupid cunt.

 

[CowPox]

Niggers are just weird, its so easy to over analyze them. I recommed treating them as violent children if you cannot avoid them altogether.

 

[Sundae]

Jesus christ did anyone at least giver her shit for it? Shit I'd probably take getting fired as long as I could call her a stupid cunt.

No, most of the people working there were black, so they didn't care.

 

[Audit]

That's funny, because niggers are the ones committing most of the incest. Living in the same ghetto for multiple generations, just fucking whoever you feel like, not keeping track of who your parents are? And with how many have gone on shows like Steve Wilkos where a negress has evidently been sexually assaulted/raped by a cousin?

I'd be surprised if American niggers weren't all at least partly inbred at this point.

You know they are. Only about 300,000 Africans in total landed in the US over a few centuries. Take into account limited freedom of movement and forced breeding, and you'll end up with serious amounts of inbreeding down the line. Rural black populations in the South are well aware of this.

Come to think of it, isn't incest linked to low IQ? This may just explain why they wash their meat in bleach.

 

[UnsufficentBoobage]

My favorite one is how black women think white woman all want to touch their greasy overtreated hair.

My friend's fiance had women do it to him, but he is not black, these are light, european curls, that form into a POOF large enough to look silly.
But he is an IT safety guy, so he only cleans and fluffs them occasionally - they are in a horsetail of sorts otherwise, so most of the time nobody looks twice.

 

[Ser Prize]

You know they are. Only about 300,000 Africans in total landed in the US over a few centuries. Take into account limited freedom of movement and forced breeding, and you'll end up with serious amounts of inbreeding down the line. Rural black populations in the South are well aware of this.

Come to think of it, isn't incest linked to low IQ? This may just explain why they wash their meat in bleach.

I don't think you can chalk this up to whitey. No one is forcing Treyvon to fuck his daughter.

 

[Breadbassket]

My favorite is them thinking slave owners, who paid a lot of money for their slaves, would just randomly kill, eat, and make niggers into furniture. Supposedly it was very common to stuff nigger hair into chair cushions made from nigger leather despite the fact that I doubt slave owners would let their slaves grow their hair out long enough to stuff a cushion.
View attachment 5553364View attachment 5553375
I dare someone to read this book and report back here. It's at the nigger library downtown which I don't go to, so someone else do it.
View attachment 5553379

Slaves were expensive and only a small portion of the population ever had any so one has to wonder what the purpose of making them into furniture would serve. A price of slave in the 1850s would be something like $50,000 today , with prices like that it would of been probably cheaper to make coats out of the Irish in that era. The book is true and utter nonsense all the way.

Here are the chapters:
1. Cannibalism In Transatlantic Context
2. Sex, Honor and Human Consumption
3. A Tale Of Hunger Retold: Ravishment and Hunger in F. Douglass's Life and Writing
4. Domestic Rituals of Consumption
5. Eating Nat Turner
6. The Hungry Nigger

Skimming through it, here are some excerpts:

The turning point came in 2006, at the American Studies Association conference in Oakland, California, where Vincent delivered a paper
entitled, “Blood Magic and Sorcery in the State Formation Archive” in which he laid out what would become the key terms of Delectable
Negro as unearthed in the archive: consumption, hunger, homoeroticism, and slavery. It seemed the entire conference was abuzz with talk
about Woodard’s paper, and it would be the turning point for Woodard as he began to hone in on two topics that were too taboo for even the most courageous of academics: cannibalism and same-sex desire under slavery.

For those who knew Vincent Woodard and understood his genius, the theorizing and analysis contained in the pages of this book will
come as no surprise. And for those who experience it for the first time they will be in for a treat. Vincent knew how to tell a good story, and
this one is his finest. And he knew it. That is why in the final days of his life he told his colleague, John-Michael Rivera at the University of
Colorado, Boulder, to make sure that this manuscript got to Dwight A. McBride and to me so that we could see that it got published. And
that is what Dwight and I have worked toward for the past five years, with the assistance of Justin A. Joyce and a host of undergraduate and
graduate research assistants. And quietly but persistently urging us on have been his parents, Vera and Cedrick Woodard, who have waited
patiently to see the fruits of their son’s labor.

Baker describes Washington and Trueblood as struggling to come into their own phallic agency in the context of institutional and white
male phallic power. He establishes a clear relationship among phalluse but does not go far enough in locating in the male body itself the tight
erogenous regions that he theorizes. Trueblood’s sexual penetration of his daughter is an externalization of his own tight, highly sexualized
predicament. In addition, it is an externalization of the ways he feels violated and is made to reproduce plantation and postbellum share-
cropping economics. Trueblood experiences a type of economic and social penetration at the hands of a number of white men: the plan-
tation owner, the owner of the sharecropping fields, and the northern white philanthropist who takes a titillating interest in Trueblood’s rape
of his daughter. Trueblood’s violation is unspeakable in the gendered economy of slavery and Reconstruction that Baker works with and so,
within this limited context, Baker gestures toward a recurring scenario of male sexual violation but offers no incisive analysis of black male
orifices as spatial, transhistoric, and, especially, sexual sites of identity formation.

In the eighteenth and nineteenth centuries, Europeans did not understand the extent to which western and central Africans regarded them
as cannibals and flesh harvesters. In an 1849 exchange between Augustino (an African-born slave) and the Select Committee of the House of
Lords, Appointed to Consider the Best Means which Great Britain Can Adopt for the Final Extinction of the African Slave Trade, British interrogators questioned the African man regarding his belief in European cannibalism. British interrogators “could not understand what had put the idea into the slaves’ heads that they were to be eaten. ‘Are they eaten in their own country?’ asked the British interrogator, as ignorant and suspicious of Africa as the new slaves were of the white world.” In an expected rhetorical maneuver, the interrogator places the onus of proof and explanation on the African man, Augustino. The British man is willing to believe that African cultural practices lend themselves to cannibalism, whereas he presumes that “civilized” European legislative processes, mechanisms of reason, and critical inquiry rise above such a cannibal accusation.

Sometime in the early morning, an earthquake materialized and shook the slave shack, crumbling the walls and extinguishing the
fire. This act brought an abrupt halt to the master’s activities, and the “negroes were allowed to disperse, with charges to keep the secret,
under the penalty of like punishment.” Later that evening, Lewis’s wife inquires into her husband’s activities: “When his wife asked the cause of
the dreadful screams she had heard, he said that he had never enjoyed himself so well at a ball as he had enjoyed himself that evening.” Lewis’s
response to his wife, as disturbing and incongruous as it is, puts this entire scenario into context. Contrasted against the plantation mistress
and the domestic sphere, we see more clearly George’s erotic significance to his master and the clandestine pleasure taking that the white
man associates with his slave. The metaphor of the ball is significant insofar as one goes to a ball with someone. Lewis would, under normal
circumstances, attend a ball with his wife, dancing with her, holding her close, smelling and touching her body. Instead, we have George as the
unwilling feminized partner and conjugal mate; it is George whom the master touches, smells, violently lavishes with attention and care, and
ingests with the same relish that he would hors d’oeuvre, fine music, or cocktails served at an open bar at a ball. George and his ritualized punishment reify and ennoble Lewis’s white male identity. Powerful feelings of satiation, leisurely comfort, and pleasure accompany Lewis’s cannibalization of George.

The naked, unintelligible slave body served as fodder for the white imagination. It allowed whites to entertain the idea of the Negro as the
lady of races, as passively subject to the more aggressive will and ways of the European. It also reinforced the idea of the slave as infantile. 19
In relationship to abolitionist William Lloyd Garrison, Douglass wrote that he stood “something like that of a child to a parent,” which hear-
kened back to Douglass’s infantile relationships to cruel parental plantation masters.

Black men had good reason to worry about literal annihilation. Across the nation, whites predicted the extinction of and extermination
of the Negro. For example, Midwestern economist George M. Weston predicted in 1857 that “when the white artisans and farmers want the
room which the African occupies, they will take it not by rude force, but by gentle and gradual and peaceful processes. The Negro will disap-
pear.” Others, of the religious persuasion, felt that “an inherited capacity for Christian persuasion . . . guaranteed the survival of the white race,
and the lack of it condemned the Negro to extinction.” Where whites foresaw and depicted clean and innocent processes of natural selection, black men saw bloodshed and gluttonous consumption. William Well Brown described a man named Walker, “a Negro speculator, who was amassing a fortune by trading in the bones, blood, and nerves, of God’s Children.” Solomon Northup, a free black man illegally captured and sold into slavery, linked the “gastronomical enjoyments” of whites and their entitlement to processes of consumption that involved starving, raping, and emasculating slaves. In emphasizing black male virility and paternity, black men sought to counter this national death wish toward the Negro, which they experienced as intrinsically tied to their social consumption.

Most people do not readily associate Nat Turner, the heroic figure and slave insurrectionist, with the themes of auto-cannibalism (self-con-
sumption), white male consumptive desires, or homoeroticism. These themes, however, strongly informed how Southampton, Virginia,
whites punished Turner and treated his corpse after his public lynching. In the nineteenth century, the white press throughout the country
reported that Turner had “sold his body for dissection, and spent the money on ginger cakes.” 1 Many papers reported that Turner “feasted
on” these sweet ginger cakes “before his own execution.” 2 This was an erroneous assertion, as slaves did not own themselves and therefore had no agency to barter and trade in their own flesh. More than anything, this ginger cakes story reflected the psychology of whites who needed to convince themselves that black men such as Turner somehow consented to and were complicit in their social consumption. This linking of consent to black self-consumption was a common idea that found its way into lynching ritual practices in the late nineteenth and early twentieth centuries. In 1934, whites made Claude Neal, whom they lynched in Jackson Country, Florida, eat his cut off penis and testicles. James McGovern relates the details of the Neal lynching in Anatomy of a Lynching: “After taking the nigger to the woods about four miles from Greenwood, they cut off his penis. He was made to eat it. Then they cut off his testicles and made him eat them and say he liked it.”

As we move to rethink and historically reinhabit structures such as the male anus, I think it crucial that we shift our thinking to a rela-
tional model. Rather than thinking about “the anus” of a particular black man, I think it much more helpful to think about anal copulation
between two black men, to think about the anus as a relational structure. Within this relational dynamic, we can better conceive of the anus
and anal copulation as an index of gender identity and social role, as a site of black male erotic and emotional hungers, as a regenerative space of black cultural formation.

This whole publication is nothing but "buck breaking" literature and little else. As for the idea that people were being cannibalized for melanin that wasn't mentioned at all and also if you think about it why would whites in early America as a whole want physical traits or attributes from people they think are lesser then them, are indifferent to or are like sad children to be saved.

 

[BaskingBarracuda]

What with the latest round of chicken washing discourse I’m amazed how many dindus have come running to the defence of their weird practice in spite of all evidence

 

[Womble of Wimbledon]

What with the latest round of chicken washing discourse I’m amazed how many dindus have come running to the defence of their weird practice in spite of all evidence
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The fuck does washing your sheets have to do with this? Am I missing something?

 

[teriyakiburns]

The fuck does washing your sheets have to do with this? Am I missing something?

They like to tell themselves that whitey is a filthy pig who never cleans anything, in order to justify cleaning their chicken in soap and water. In this case, they saw some clickbait headline about how some people wash their sheets less often and decided that means all white people never do laundry.

 

[cerulean hydra]

My favorite is them thinking slave owners, who paid a lot of money for their slaves, would just randomly kill, eat, and make niggers into furniture. Supposedly it was very common to stuff nigger hair into chair cushions made from nigger leather despite the fact that I doubt slave owners would let their slaves grow their hair out long enough to stuff a cushion.
View attachment 5553364View attachment 5553375
I dare someone to read this book and report back here. It's at the nigger library downtown which I don't go to, so someone else do it.
View attachment 5553379

It's on libgen, if anybody wants to read it for free.

warning: it was written by a little bitch

Only after I stopped speaking did I realize I was shaking internally

What I've read reads like fanfiction, and the editor outright admits the original manuscript was full of "errors". It's the ramblings of a terminally ill nigger, nothing more.

Black members of the Southampton, Virginia, community left oral records of whites who tried to coerce them into consuming Nat Turner’s boiled-down flesh and entrails.

"Oral records" that wikipedia claims are fact, so it's most likely fake. The book also quotes other niggers who rely on "trust me bro" sourcing.

 

[AnOminous]

This whole publication is nothing but "buck breaking" literature and little else. As for the idea that people were being cannibalized for melanin that wasn't mentioned at all and also if you think about it why would whites in early America as a whole want physical traits or attributes from people they think that are lesser then them, are indifferent to or are like sad children to be saved.

It's pretty much a really boring and much less funny Buck Breaking. Tariq Nasheed did a much better job of this kind of race-baiting.

Also he had some actual points in there, which is what surprised me when I watched the documentary. It was like half buttfuck white rape fetish fiction and half solid critique. I was kind of surprised because I expected nothing but pure bugfuck insanity.

 

[Tasty Tatty]

Does she not realize that it’s completely normal for different cultures, even those in close proximity, to develop different tastes?

Doesn't even have to be about culture. A kid who's been raised to eat only junk food is gonna develop a terrible palate too even if the kid comes from whoever you think has the best food.

Blacks are raised with terrible food education because they're used to eat mostly fried meat. When you fry, you need to add a lot of seasoning; stewing can use fresh stuff because it takes longer to cook. If you fry your meat for too long, you burn it: you can't let it cook next to a bunch of veggies that give it flavor while they all cook together. Their bad education makes them use that seasoning on meat you're gonna cook in stew too. You don't need to add lemon seasoning when you can add an actual lemon to your mix. All you need is salt and pepper: the rest of flavors mix together.