In 2021 Valentine Low exposed the palace investigation into Sussex behavior that created high turnover and shattered the personal and professional lives of employees.
In response to this investigation, The Meghans quickly devised a victim narrative to garner sympathy and distract from their bad behavior. I
Victim Narrative to Noprah: victims of racism
2019 South Africa: In response to MEgain & Sparry's bad behavior, Samantha Cohen's replacement resigned mid-trip. S/he departed the entire royal tour and return to the UK
The duo responded w/a victim narrative: 1) "Not many people have asked (ME) if I'm okay" 2) Threats to UK newspapers 3) suits co-star creates hashtag love for meghan 4) space heater faux fire 5) Sparry complained that wife cries & is unhappy. He declares his path is different from Wills 6) fled to Canada for a thriving "sabbatical"
2022 Indianapolis: filmed harassing female staff
2022 UK: Both filmed publicly harassing staff. Sparry had to be confronted by KP staff to release the hold his wife had on all the Queen's flowers.
the tyranny of female hypoagency
Twelve years ago, and nothing has changed in Feminism - they still spin the narrative that they are helpless babies, horribly oppressed by teh menz.
I saw an interview with one today, who claimed that women would not be allowed credit cards, thanks to Trump.
These people are mentally unwell.
I’m really grateful to Karen for giving me hope, so long ago, that even though the mainstream media was a mindless blob of conformity, that through social media, dissenting voices could be heard, and the Marketplace of Free Ideas begin anew.
Chris Rock calls out Meghan Markle’s Victim Grift and Fake Racism.
Nate the Lawyer runs through Amber Heard and Meghan Markle’s use of playing the victim when they are really the aggressor. Some interesting points are made here including that the narrative played out gets more attention than the actual facts at hand.
When the enslaved African was put on a ship to be transported across the Atlantic, “that moment he became a revolutionary”, wrote the historian, campaigner and later prime minister of Trinidad, Eric Williams. He was complicating the familiar British story of abolition, in which black people who had somehow managed to get themselves enslaved were freed by the ‘Saints’ – educated white men of conscience.
In reality, both slaves and other colonial subjects in Africa, Asia and the Caribbean fought for their rights and freedom in very difficult circumstances. Those rebellions and liberation movements, along with the work of white abolitionists and critics of empire, put pressure on Britain to ultimately concede emancipation and independence. If the official history is of Britannic rule, a still-hidden history tells of black (and Asian) resistance to that rule.
So, when speaking of black history, which is also British history, we need to ditch prejudicial and misleading phrases like “victim narratives”, recently used in the Department for Education’s statutory guidance to English schools. The present government deems accounts of oppression and exploitation “divisive” and “harmful”, along with discussions of alternatives to capitalism. Using phrases like “victimhood mentality” when describing ethnic minorities stokes an unhelpful culture war and delegitimises necessary accounts of racist and colonial dispossession.
It is convenient for the powerful, of course, to demand that the spotlight be turned away from the harm they foster, whether through bigotry or predatory capitalism. Historical amnesia works in their favour.
In fact, black history contains few victim narratives, even if it tells us a great deal about victimisation and the infliction of suffering. The documents of colonial and racist barbarism are also documents of the power of protest. Black history is not just about slavery or colonialism, but in the context of Black Lives Matter and the contemporary struggle for racial and social justice, the history of black struggle teaches us something valuable about the relationship between resistance and change.
One familiar defensive response to discussions of racism today is to insist that Britain is one of the most tolerant countries in the world. Missing from that grand claim is the story of how all progress on race has been won through persistent protest and campaigning, by ethnic minorities and their allies.
Black people, both in Britain and in the colonial world, have not waited meekly for changes to take place. From the abolition of slavery to the removal of the colour bar, and from the moderate inclusion campaigns of the League of Coloured Peoples in the 1930s to more militant organising against police brutality in the 1970s, black people in Britain have defended their communities, mobilised and contributed to vital social and institutional change. As the historian Peter Fryer noted, across Britain and the British Empire black people were never just passive victims but active resisters.
Well-meaning talk of tolerance and inclusion can obscure the fact that minority ethnic communities, including those of African and Caribbean heritage, have long helped shape Britain for the better, insisting on taking their place and staking their claims. They were, of course, demonised as extremists for doing so, just as Black Lives Matter is being vilified by politicians today.
The predominant abolition story puts the undoubtedly important initiative of elite white men such as William Wilberforce and Thomas Clarkson at the centre. Yet many white British opponents of slavery – including James Stephens, Wilberforce’s brother-in-law and the architect of the 1807 Abolition Act – were aware of the frequency of “widespread and long-continued insurrections” and the “enormous effusion of human blood” it took to suppress slave rebellions.
The fiery women’s rights campaigner Elizabeth Heyrick – who advocated the boycott of slave-produced sugar and called for immediate emancipation – noted of the 1823 rebellion in Guyana that the slave was bent on “breaking his own chains and asserting his own freedom”. There were also abolitionist black preachers like the Jamaican-Scottish Robert Wedderburn, who was jailed for calling on the British working classes to fight for freedom as slaves did. The black Chartist William Cuffay, who was eventually transported to Tasmania, also connected his love of freedom to his West Indian slave origins.
In the 20th century, black communities undertook collective organising for rights and freedom. From 1900, Pan-African conferences held in Britain brought together campaigners from across the colonies. Britain had a vibrant black press which produced many bold campaigning magazines throughout the century. The African Times and Orient Review, launched in 1912 by Dusé Mohamed Ali, was supported by the outspoken black composer Samuel Coleridge-Taylor, an ally of the Pan-African movement.
When black and Asian workers were attacked, robbed and lynched in 1919 after unemployment caused riots in British seaports, organisations like the African Progress Union, the Negro Welfare Association and Society of Peoples of African Origin sprang up to defend them.
In the interwar period, the International African Service Bureau and other groups took up multiple causes, from workers’ rights and antiracism to freedom for British colonies, merging later with other black-run organisations to form the Pan-African Federation. One leading light was Amy Ashwood Garvey, who also ran a legendary social space in London known as the Florence Mills Social Parlour, where many key black figures came together. Several black campaigners in Britain, including Kwame Nkrumah and Nnamdi Azikiwe, went on to become national leaders in post-independence African nations.
In the postwar period, the colour bar in hotels and other public spaces was challenged by people like the famous cricketer Learie Constantine, who won a landmark judgment. Police harassment and brutality against black and Asian people, often lethal, was also challenged by self-defence groups, with resistance also coalescing in campaigns such as the Mangrove Nine and the Broadwater Farm Defence Campaign. The fight against apartheid in South Africa also galvanised antiracist campaigns in Britain as one struggle, one fight.
Unsurprisingly, black campaigners in Britain like CLR James, George Padmore and ITA Wallace-Johnson also had sharp critiques of both capitalism and empire, or racial capitalism. Far from peddling a victim narrative, these critiques made necessary connections between what was happening in the colonies and working-class conditions in Britain – and between racism and labour rights.
Since colonialism was inseparable from capitalism, many anti-colonial movements in the Caribbean and Africa cohered around labour rights, taking the form of strikes and boycotts. All of this history would be deemed extremist and even banned under the Department for Education’s current guidelines.
Rather than dismiss it as a victim narrative, we should honour black history for what it tells us about the experience of persecution – as well as the manifold ways in which people coped, resisted, and even produced music, art and literature while doing so.
Histories of victimisation hold power accountable. Accounts of resistance teach us that power is forced to concede when challenged. Black history teaches us that, in the face of great suffering, people have the power to change things. We have never needed that inspiration more.
"Meghan is her own worse enemy and that in itself is her karma. Here is a women who at 43 years old, STILL cannot do her mea culpa, take accountability for her own failures, learn from it and move on. She exists in 3 modes only:
Perpetual victimhood
Race baiting
Lies on lies
The same dishwasher story that has already been debunked, she continues to tell it, like the compulsive liar she is.
But then again, Meg was always a liar (even as a child):
A Class project directed by a teacher, demanding ALL students write a letter to submit to Proctor & Gamble. Meghan changed the story to "she decided to write the letter after witnessing injustice toward women at 11 and her letter changed the course of advertisement history" what an insufferable bore
A failed actress who couldnt even afford a house or car in her name successfully marries into the RF after catching a Dim and desperate prince. She is given status and titles
YET she manage to lose it all after bullying female staff and creating drama out of everything in her jealousy over the future Queen; meghan changed the story to "she was bullied and Everyone hated her because she was the best at royal life and she was black" Best at what? she couldn't even be arsed to learn the first 6 lines of the British anthem
Meanwhile For the Past 6 years, in online orchestrated hate campaign, in interviews, books and netflix docuseries, Meghan has not stopped attacking and harrassing Catherine, at every turn; But she is a "Feminist."
More to the point, Meghan is always sitting on other people's platform to babble. At least, if you are going to appropriate, other people's work, projects or platforms, use it to promote some type of work or project you have going on. NOTHING.
Meghan goes from couch to couch, from coast to coast, moaning about her 18 months (70 days of employment) in the RF because she simply has NOTHING going on for herself.
Mrs 'unemployed and unemployable' is Living off manufactured drama to hide the fact that she has nothing else to do.
That is why she is retelling ad nauseam the same lie she told when she was 11 years old; that is why she is holding onto her titles and the Royal family with the might of her veneers.
Meghan has Nothing going on for herself Beside being prince Harry's wife. NOTHING And that does NOT make her a Feminist.
No meg, It actually makes you just another shallow "Real Housewife of Orange County."
So feminists have now decided that the reason most science is done by males is because men are manspreading over all the mathematics, and trying to seduce the wammens into three-ways with other dudes.
The proliferation of women doing gender studies is irrelevant - if you point it out, that's mansplaining!
"The Power of Integrity: Understanding the Difference Between Accountability and Character Assassination"
“The Power of Integrity: Understanding the Difference Between Accountability and Character Assassination”
In today’s world, the line between holding someone accountable for their actions and tarnishing their reputation through character assassination can often become blurred. It is crucial to recognize the nuanced difference between the two, as it speaks volumes about the values we hold as…
Two men have been arrested as protests in London as part of the Black Lives Matter movement turned violent, with people hurling objects at police officers outside Downing Street.
The black people of London aren’t the descendants of slaves. They never knew segregation.
But BLM recruits through the victim narrative and racism, and teaches black people to see white people as the enemy, and themselves as African Americans and not British people.
BLM is exporting a race war world wide. Even the Maoris of New Zealand have been signing up to it.
