TheGreenMan
August 21st, 2006, 12:04 PM
‘Brains in butter’ – Aynsley Herriott itz not .
To celebrate Culinary Diversity in Britain, it is only a short time since Englishman Brian Cherry unwittingly contributed to a Black Cannibal feast in London for the nouvelle ethnic cuisine dish of brains fried in Butter - by ending up on the menu
Although Brian Cherry is consciously and deliberately forgotten by the UK Race Industry; the black population has historically done a great deal to eat their way through pressing human problems, such as overpopulation.
Names such as black community leader Hlupalule have been replaced on the public stage by sanitised and anglicised monikers such as ‘Aynsley-Herriott” (as seen on the BBC). Traditional African cuisine such as that practised by ‘Peter Bryan’ on whiteman Brian Cherry is, when uncovered, ridiculed as ‘mental illness’ instead of a celebration of established traditional ethnic African fayre.
But does it do a great disservice and insult Africans not to remember their glorious culinary heritage? an African field and kitchen tradition that (according to Police at Scotland Yard) has now been brought into multiculturalised Britain.
“In times of war, dead enemies were eaten”, (with an excuse that ) “perhaps because the victors were often far from home without supplies” (Reference 1, page 248), “but sometimes” (negro cannibalism was practiced) “in order to gain strength through magic from the deceased warriors' body parts. “
“Matiwane, chief of the AmaNgwane, was said to have excised and sucked the gallbladders of dying victims. He wanted to absorb the strength of the foe before that individual succumbed to the disembowelment. It is probable that one can lay at the door of the said Matiwane, at least some responsibility, for the cannibalism that was rife in Natal, the high veldt and mountainous regions of Lesotho during the time of Shaka Zulu”
With London negro Peter Bryan a similar intent to gain magical strength from his three British victims may have been an unexplored motive?, as, after his arrest after killing three and being caught eating one; Bryan told officers: "I would have done someone else if you hadn't come along. I wanted their souls." (Reference 6)
This ‘Soul Food’ with a difference :rolleyes: , has long been an African human right. “In Africa many clans fleeing south from community chief Matiwane were also drawn into the practice of cannibalism. Mdava, a chief who lived north of the Valley of a Thousand Hills, was a known cannibal who preyed on people in the valley, at Noodsberg and upper Tongaat (Reference 2 , page 40)”.
“During the 1820's Matiwane used vicious dogs to hunt down his prey” . It is a cultural cross-refence to the contemporary BBC report of 19th March 2006 of a Liverpool based black savage to misuse bull-terriers to attack white bushmeat prey. (Reference 7).
“Matiwane sent terrified Debe, Nyawo and Jili tribesmen scrambling to the top of Natal Table Mountain (Emkambathini) to seek refuge from his barbarities. “
The tale of young Nomsimekwane (Reference 1, page 553) tells how this Nyawo “Prince” was captured by Mdava's cannibals, together with his mother and others who had been cultivating vegetables along the banks of the Mzinduzi River near Emkambathini.
Nomsimekwane managed to break free and sprinted to the Msinduzi River, hurling himself into the deepest pool he could find to escape the fate that otherwise awaited him. He hid amongst the reeds. The cannibals were too afraid to follow him, owing to the suspected presence of crocodiles. Nomsimekwane escaped with his life.
Mlapahlapa is one of the more extraordinary figures associated with the black tradition of eating people for food.
He was said to have been the chief of the Ntuli offshoot of the Bhele (Reference 3, p. 347), and is identified with the area around Jobe's Kop itself, as well as with the Sunday River (Ndaka), Mzinyathi River and the Washbank River tribal area. Living during the time of Zulu Shaka (celebrated by black ‘yoof’ in the ethnic pop group ‘ShakaZulu’), he is variously said to have fled to Lesotho or even the Cape, or to have been eaten by his followers:
As Bulpin (Reference 4) puts it, "Instead of allowing his success to go to his head, Mhlapahlapa allowed it to go to his stomach. In the course of time he got too fat and his followers got too tempted - so they ate him."
It is a fate that befits a cannibal black community leader, and a metaphor for what could happen to UK Race Guru (Negro)Trevor Philips unless he abolishes his black monopoly and allows the balance and fairness of having a token white man elected into the ‘sea of black faces ‘ in the failed, and misleadingly named, UK ‘Council for Race Relations’.
Hlupalule was one of the most fearsome of all the cannibal chiefs of the black community. Many years ago the late Otto Klingenberg, a farmer in the Natal Freiburg area of South Africa wrote a report of an interview held with Magoba, one of the old negro ingabitants of the district. (Reference Klingenberg, O. , The cannibals of North Natal. Published as Uitroeing van die mensevreters van Natal. Documented in the Talana Museum archives).
Claiming to have eaten human flesh, the black elder related to Klingenberg how Hlupalule had operated in the area; also how he and his followers had been destroyed by Dingane's army. If we can assume that Magoba was a piccaninny during the Zulu raid in approximately 1830 (Bulpin puts it as late as 1836; reference 4, pages 89-90), he must have been at least 75 years of age at the time of the interview in 1905. At that age, it is quite possible that Magoba was still mentally alert and able to relate the facts quite accurately.
Since, as related by Gardiner in 1835 (Reference 5, pp.185-186), cannibalism was still evident in the area after the "swamping out", the old man could have eaten human flesh as a child, during which period he learned almost at first hand what had happened a few years before the “swamping out” had taken place.
After about 1838, when the civilising white Dutch Boers moved into the area in force, and tried to put a stop to cannibalism (reference 1, page 58), there would hopefully have been less opportunity for Magoba to have indulged in the blackman’s most famous culinary practice.
Thus when forgotten Englishman Brian Cherry’s brains were taken out in London by a blackman and fried in butter (Reference 6), the heritage of Africa is being celebrated in multicultural Britain and it should not be attributed to mental illness on the part of the Anthropophage as the apologists for the ‘race industry’ attempted to do.
:rolleyes:
It is insulting to blacks to try to lamely assuage the British citizen’s (reasonable) concern that blacks regard us as merely as ‘free welfare’ providers or as providers of ‘free NHS care’ for pandemic African Continental diseases such as HIV. The incoming and swamping black population may regard Britons as more than that :-
It should be highlighted as a triumphal and lasting bench-mark of Blairs New Labour government's enforced ‘Diversity and muticulturalism ’ policy; that some settlers ‘swamping out’ the country may regard the British citizen not just as a tender delicacy that works to be taxed in order to provide them with free services, but the Briton has been found, being used, as a normal and reportedly “delicious” ingredient of the black African negro’s food chain.
Remember this day the “forgotten ethnic fried breakfast” English citizen Brian Cherry, and ‘Adam’ the “unknown black snack” the latter imported as live human bushmeat, butchered with his uneaten leftovers callously dumped in the Thames after a negro ‘Muti’ dinner in ethnically-cleansed London.
Sources
1. Bryant, A.T. 1929. Olden times in Zululand and Natal. Published London.
2. Mackeurton, G. 1948. Cradle days of Natal. Published Pietermaritzburg
3. Stuart, J. Archives, Volume 1. Edited and translated by C.de B. Webb and J.B.Wright. Published Durban: University of Natal Press and Killie Campbell Africana Library.
4 Bulpin, T.V. 1966. Natal and the Zulu country. Cape Town: Published by Cape and Transvaal Printers.
5. Gardiner, A. 1836. Narrative of a journey to the Zulu country. published London.
6. Politics.co.uk http://www.politics.co.uk/domestic-policy/inquiry-urged-into-cannibals-care-$8042349.htm
7. Dis am de BBC nooz. Man hunted by Police, for using a pack of two dogs to attack white female bushmeat in a Liverpool side street .
http://news.bbc.co.uk/1/hi/england/merseyside/4821736.stm
To celebrate Culinary Diversity in Britain, it is only a short time since Englishman Brian Cherry unwittingly contributed to a Black Cannibal feast in London for the nouvelle ethnic cuisine dish of brains fried in Butter - by ending up on the menu
Although Brian Cherry is consciously and deliberately forgotten by the UK Race Industry; the black population has historically done a great deal to eat their way through pressing human problems, such as overpopulation.
Names such as black community leader Hlupalule have been replaced on the public stage by sanitised and anglicised monikers such as ‘Aynsley-Herriott” (as seen on the BBC). Traditional African cuisine such as that practised by ‘Peter Bryan’ on whiteman Brian Cherry is, when uncovered, ridiculed as ‘mental illness’ instead of a celebration of established traditional ethnic African fayre.
But does it do a great disservice and insult Africans not to remember their glorious culinary heritage? an African field and kitchen tradition that (according to Police at Scotland Yard) has now been brought into multiculturalised Britain.
“In times of war, dead enemies were eaten”, (with an excuse that ) “perhaps because the victors were often far from home without supplies” (Reference 1, page 248), “but sometimes” (negro cannibalism was practiced) “in order to gain strength through magic from the deceased warriors' body parts. “
“Matiwane, chief of the AmaNgwane, was said to have excised and sucked the gallbladders of dying victims. He wanted to absorb the strength of the foe before that individual succumbed to the disembowelment. It is probable that one can lay at the door of the said Matiwane, at least some responsibility, for the cannibalism that was rife in Natal, the high veldt and mountainous regions of Lesotho during the time of Shaka Zulu”
With London negro Peter Bryan a similar intent to gain magical strength from his three British victims may have been an unexplored motive?, as, after his arrest after killing three and being caught eating one; Bryan told officers: "I would have done someone else if you hadn't come along. I wanted their souls." (Reference 6)
This ‘Soul Food’ with a difference :rolleyes: , has long been an African human right. “In Africa many clans fleeing south from community chief Matiwane were also drawn into the practice of cannibalism. Mdava, a chief who lived north of the Valley of a Thousand Hills, was a known cannibal who preyed on people in the valley, at Noodsberg and upper Tongaat (Reference 2 , page 40)”.
“During the 1820's Matiwane used vicious dogs to hunt down his prey” . It is a cultural cross-refence to the contemporary BBC report of 19th March 2006 of a Liverpool based black savage to misuse bull-terriers to attack white bushmeat prey. (Reference 7).
“Matiwane sent terrified Debe, Nyawo and Jili tribesmen scrambling to the top of Natal Table Mountain (Emkambathini) to seek refuge from his barbarities. “
The tale of young Nomsimekwane (Reference 1, page 553) tells how this Nyawo “Prince” was captured by Mdava's cannibals, together with his mother and others who had been cultivating vegetables along the banks of the Mzinduzi River near Emkambathini.
Nomsimekwane managed to break free and sprinted to the Msinduzi River, hurling himself into the deepest pool he could find to escape the fate that otherwise awaited him. He hid amongst the reeds. The cannibals were too afraid to follow him, owing to the suspected presence of crocodiles. Nomsimekwane escaped with his life.
Mlapahlapa is one of the more extraordinary figures associated with the black tradition of eating people for food.
He was said to have been the chief of the Ntuli offshoot of the Bhele (Reference 3, p. 347), and is identified with the area around Jobe's Kop itself, as well as with the Sunday River (Ndaka), Mzinyathi River and the Washbank River tribal area. Living during the time of Zulu Shaka (celebrated by black ‘yoof’ in the ethnic pop group ‘ShakaZulu’), he is variously said to have fled to Lesotho or even the Cape, or to have been eaten by his followers:
As Bulpin (Reference 4) puts it, "Instead of allowing his success to go to his head, Mhlapahlapa allowed it to go to his stomach. In the course of time he got too fat and his followers got too tempted - so they ate him."
It is a fate that befits a cannibal black community leader, and a metaphor for what could happen to UK Race Guru (Negro)Trevor Philips unless he abolishes his black monopoly and allows the balance and fairness of having a token white man elected into the ‘sea of black faces ‘ in the failed, and misleadingly named, UK ‘Council for Race Relations’.
Hlupalule was one of the most fearsome of all the cannibal chiefs of the black community. Many years ago the late Otto Klingenberg, a farmer in the Natal Freiburg area of South Africa wrote a report of an interview held with Magoba, one of the old negro ingabitants of the district. (Reference Klingenberg, O. , The cannibals of North Natal. Published as Uitroeing van die mensevreters van Natal. Documented in the Talana Museum archives).
Claiming to have eaten human flesh, the black elder related to Klingenberg how Hlupalule had operated in the area; also how he and his followers had been destroyed by Dingane's army. If we can assume that Magoba was a piccaninny during the Zulu raid in approximately 1830 (Bulpin puts it as late as 1836; reference 4, pages 89-90), he must have been at least 75 years of age at the time of the interview in 1905. At that age, it is quite possible that Magoba was still mentally alert and able to relate the facts quite accurately.
Since, as related by Gardiner in 1835 (Reference 5, pp.185-186), cannibalism was still evident in the area after the "swamping out", the old man could have eaten human flesh as a child, during which period he learned almost at first hand what had happened a few years before the “swamping out” had taken place.
After about 1838, when the civilising white Dutch Boers moved into the area in force, and tried to put a stop to cannibalism (reference 1, page 58), there would hopefully have been less opportunity for Magoba to have indulged in the blackman’s most famous culinary practice.
Thus when forgotten Englishman Brian Cherry’s brains were taken out in London by a blackman and fried in butter (Reference 6), the heritage of Africa is being celebrated in multicultural Britain and it should not be attributed to mental illness on the part of the Anthropophage as the apologists for the ‘race industry’ attempted to do.
:rolleyes:
It is insulting to blacks to try to lamely assuage the British citizen’s (reasonable) concern that blacks regard us as merely as ‘free welfare’ providers or as providers of ‘free NHS care’ for pandemic African Continental diseases such as HIV. The incoming and swamping black population may regard Britons as more than that :-
It should be highlighted as a triumphal and lasting bench-mark of Blairs New Labour government's enforced ‘Diversity and muticulturalism ’ policy; that some settlers ‘swamping out’ the country may regard the British citizen not just as a tender delicacy that works to be taxed in order to provide them with free services, but the Briton has been found, being used, as a normal and reportedly “delicious” ingredient of the black African negro’s food chain.
Remember this day the “forgotten ethnic fried breakfast” English citizen Brian Cherry, and ‘Adam’ the “unknown black snack” the latter imported as live human bushmeat, butchered with his uneaten leftovers callously dumped in the Thames after a negro ‘Muti’ dinner in ethnically-cleansed London.
Sources
1. Bryant, A.T. 1929. Olden times in Zululand and Natal. Published London.
2. Mackeurton, G. 1948. Cradle days of Natal. Published Pietermaritzburg
3. Stuart, J. Archives, Volume 1. Edited and translated by C.de B. Webb and J.B.Wright. Published Durban: University of Natal Press and Killie Campbell Africana Library.
4 Bulpin, T.V. 1966. Natal and the Zulu country. Cape Town: Published by Cape and Transvaal Printers.
5. Gardiner, A. 1836. Narrative of a journey to the Zulu country. published London.
6. Politics.co.uk http://www.politics.co.uk/domestic-policy/inquiry-urged-into-cannibals-care-$8042349.htm
7. Dis am de BBC nooz. Man hunted by Police, for using a pack of two dogs to attack white female bushmeat in a Liverpool side street .
http://news.bbc.co.uk/1/hi/england/merseyside/4821736.stm