‘THE FEAST OF ALL SAINTS’ On TV One (TV1) This Saturday, April 7 And Sunday, April 8.

 

 


http://www.imdb.com/title/tt0255730/


Tabacco: If you’ve seen Alex Haley’s ‘Roots’, you will relish Anne Rice’s ‘The Feast Of All Saints’! This honestly written historical novel was penned by a White woman, Anne Rice (‘Interview With The Vampire’). Rice obviously did her research!

 

This is the story of the untold SEXUAL HISTORY of Whites and Blacks in America (specifically in New Orleans).

 

You now know about Sally Hemings and Thomas Jefferson. You may even have seen Ken Norton’s 1975 film ‘Mandingo’!


http://www.youtube.com/watch?v=1priqpSfjvY

(Movie Trailer)

 

 

SHOWINGS THIS WEEKEND

 

TV One       Saturday, April 7, 2012       8pm-1am

Followed immediately by Repeat:

 

TV One       Sunday, April 8, 2012       1am-6am

And again later on:

 

TV One Sunday, April 8, 2012              3pm-8pm

* TV One (TV1) is a Black-owned station – On DirecTV, it is Channel 328

 

Whatever you do, do NOT MISS THE BEGINNING, WHICH TAKES PLACE IN HAITI IN 1804! This is Historical Truth that no filmmaker could depict in prior days!

 

 

Tabacco: I consider myself both a funnel and a filter. I funnel information, not readily available on the Mass Media, which is ignored and/or suppressed. I filter out the irrelevancies and trivialities to save both the time and effort of my Readers and bring consternation to the enemies of Truth & Fairness! When you read Tabacco, if you don’t learn something NEW, I’ve wasted your time.

 

Tabacco is not a blogger, who thinks; I am a Thinker, who blogs. Speaking Truth to Power!

 

In 1981’s ‘Body Heat’, Kathleen Turner said, “Knowledge is power”.


T.A.B.A.C.C.O.  (Truth About Business And Congressional Crimes Organization) – Think Tank For Other 95% Of World: WTP = We The People


WYANDANCH/WHEATLEY HEIGHTS CITIZENS’ COALITION


 

W004\009

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5 Responses to ‘THE FEAST OF ALL SAINTS’ On TV One (TV1) This Saturday, April 7 And Sunday, April 8.

  1. says:

    FILM REVIEW:

    Beautiful adaption of a great book, 11 May 2002
    9/10
    Author: milla from Wellington, New Zealand.

    We tend to forget that the master/slave context of the past centuries lead to more than well-tended estates, powered by large groups of enslaved people, and a lot of money for the white owners. It lead to a group of people caught in the middle – the offspring resulting from slave owners interferring with their female slaves.

    Some of these children just became more slaves, and others were free…but free and coloured, which back then meant anything but, relative to the lot of their sires.

    A class formed around these offspring – the gens de couleur libre or free people of colour – and that class was able, to a certain extent, to own property, raise themselves from downtrodden to educated, and to attain a comparative dignity. That is to say, they weren’t slaves, but they were still exploited to a certain extent.

    Often, the women lived as mistresses to the white plantation masters and men of wealth, set up in their own houses, with allowances, schooling paid for for their children, and a kind of gentility, dependent on the respectability they chose to impose on their families. In essence, they were prostituting themselves to ensure their own prosperity, and relative independence from labour – an arrangement called plaçage.

    Feast of All Saints is a beautifully written story about the children of one such woman, the result of just such an arrangement with a local gentleman, and the people who touched on their lives, in both a negative and a positive way. The tale was an eye-opener for me, a New Zealander, with no real conception of the black/white lines, let alone that grey area in the middle where the gens de couleur libre trod gingerly.

    The characters are very three dimensional, and have been well-rendered in this adaption of the novel, by Anne Rice. The parts are well-cast, the costumes are wonderful, and the brutal way the lines are drawn out, with the blurred areas made all the more distinct by the conflicts the protagonists go through. The gens de couleur libre could not marry the whites, the slaves could not help themselves, and the whites, even the sympathetic ones, couldn’t bear to face the economic reality of doing right by the people they depended on.

    I recommend this story, both the novel and the miniseries, to everyone, unreservedly. If you can’t handle the truth you’ll cringe and cower through some parts, as one injustice after another is meted out on those of colour, both by their white oppressors, and by their own people. Bear in mind though that this is nothing more than reality, and this tale is an absorbing way to learn about it.

    I know it may sound callous, but this miniseries both entertained me and enthralled me, despite the sour taste I found in my mouth at what went on, and I thoroughly enjoyed it. Watch it. If not read up on the period, because there’s a lesson to be learned from it all.
    http://www.imdb.com/title/tt0255730/reviews

    Repub by Tabacco

    • says:

      “plaçage” defined:

      Placage was an arrangement between a free woman of color and a white “protector”. As it was illegal for a woman of color to marry a white man, these arrangements benefitted both parties involved. Noted as women who’s beauty was renowned, they were presented at “Quadroon” balls, similar to todays debutante affairs. Highly chaperoned by the girl’s mother and other relatives these balls allowed meetings between potential protectors and the lovely women. After dancing with a man, if the girl was attracted to the gentleman, he would be allowed to speak with her mother to see if a suitable arrangement could be made. He had to be able to provide her a home, which she would own. The home would be furnished and supplied with servants. All children of the union would have to be well provided for and educated. Male children would often be sent to France , while the daughters were educated in local convent schools. Children were often left substantial inheritances from both their fathers and mothers. These unions would often last for the lifetime of both parties or would end upon the marriage of the man. White Creole men would often marry when in their 30’s to white Creole women, combining family fortunes. As many of these marriages were arranged by family the Creole mans relationship with his placee would continue. If it did not continue, the free women of color would pursue other means of support if needed through business ventures, room rentals and occupations such as hairdressing and sewing. Placage was by no means the only opportunity Free Women of Color had to make a living. The majority of women were married and had typical households for the times in which they lived.
      http://www.creolehistory.com/history2.html

      Tabacco: I find only a single fault with this definition; I had to correct the spelling.

      “Placage” requires the “c” to be pronounced hard like the letter “k”. In the film, it is pronounced a multitude of times with a “soft c”. Therefore the c is accented with a cedille to give pronounciation as “pla-saje”. The correct spelling in French is “Plaçage”, NOT “Placage”!

      • says:

        Placage in Colonial New Orleans
        amy russell

        Placage in Colonial New Orleans were legal arrangements (illegal ones) marrying women of African descent with men of Europen descent. These unions were a way of survival for women, and an advantage for white men.

        Arranged interracial “common law” marriages were an acceptable practice in Colonial New Orleans where white French & Creole men arranged common-law marriages with women of African descent who had “white” blood and light skin. However, they were not entirely acceptable, and not even legal. The women were not legally recognized as wives, but were recognized as “common law” wives among free people of color, known as the Gen de colour. This usually did not occur between white men and women who were mulattoe or blacks. It was generally between a white man and a woman who was one quarter or less of African descent. She was either 3/4 European (white) or more. These women didn’t even look African for the most part.

        Placage, as it is called, meaning placement in French, or to “fix up”, “put with”, become popular due to the lack of availability of women of European heritage in Colonial New Orleans. It wasn’t an easy place to live, farm, and was scantily populated, but by men at the time. The abundance of slaves in difficult living conditions in Louisiana resulted in more single black women than white women residing in these areas. We all know where there is a subserviant woman and a sexually arroused man, relationships, romance, and sex is going to happen. Whether it was consensual and out of love or lust, many slaves gave birth to children of mixed race. Many girls of mixed race, often of African & European descent were desired by white men, because they appeared white. Their mothers often raised them as a hope of carrying the family financially by entering into Placage. Women relied on marriage as a means of support for themselves, their offspring & their mothers as they aged.

        Creole men in Colonial New Orleans generally did not marry until they were older. If they were 30 or more, this was not uncommon. Men also married immediately after the death of a wife as was common in those days when women died in childbirth & of other ailments that were not able to be yet treated at the time. White women were not going to sleep with these men if they were virtuous. Prostitutes had diseases and were not virgins. Men wanted a woman who was a virgin who they could deflower and keep exclusively for themselves. When whites men slept with black women & women who were mulatto, children that resulted were neither free whites like their fathers or as black as their mothers. They were considered as Gens de Couleur Libre (Free People of Color) & considered themselves to be as so. This was a nice way for white men to procure a virtuous virginal girl & not have to legally marry them. The Gens De Couleur were educated & held well-paying jobs as opposed to their mothers who lived as slaves or very poor people. These people were artists, owned shops, and owned their own land.

        Even though it was common for people to have interracial relationships in New Orleans, (obviously, its natural when a man and a women have chemistry & are attracted to one another), most Creole women of color did not participate in this practice. Many girl’s mothers would marry their daughters off into these “common-law arrangements” to the white man offering the most means financially in which the family of mixed blood could prosper. They became kept women with children. Placage was accepted, but deep down not loved by the mixed community in New Orelans. It was a dirty secret that brought shame, in white society, at least among the wives who were married later after the “Placage” arrangement was made.

        Large “debutante” balls were held to put the quadroon & octaroon girls on display to white men. Candidates were displayed to upstanding, wealthy Creole white men so they might choose a “common-law” bride among the young & beautiful women of color. A girl’s mother or guardian, usually a woman, negotiated with an admirer a legal agreement involving property, money, and monetary means given to the girl’s mother and family for taking this girl as his “common law wife”. These girls were sold by their mothers for their white appearance, pretty much, but it was not seen that way. The only issue they had in Colonial New Orleans was their ancestry. Having African blood was frowned upon in these times, of course. After all, slavery was still a huge stigma on the African American people in America. Mulatto (half African & half European) mothers, grandmothers, aunts, and guardians of mixed race hoped to attain financial stability and better social standing among other people of African American descent in their communities by these Placage arrangements.

        The girl in the Placage arrangement would not live in the same quarters or lay with her husband until the house was procured & the legal arrangement was finalized. Again, these were young virgins. These men would support their “common-law” wives for a lifetime even if they legally married a white woman. They were honorably responsible for their Placage families until they died. Some men could care less about marrying a white woman & may have done so for appearances, but many were content with their mixed wife. These men would generally honor their Placage agreement and support their “common-law” wives for a lifetime even if they legally married a white woman. They were honorably responsible for their Placage families until they died. Some men could care less about marrying a white woman & may have done so for appearances, but many were content with their mixed wife.

        When the white “husbands” of Placage reached a certain age, they were supposed to marry a white woman. Many were content to keep their arrangements with their mixed wife. These men had two families. Often they did not know about one another. Usually the mixed “wife” was privy, but the white wife was left in the dark. She would get the legal marriage, but she was still one of two wives. The children that resulted form Placage did not get to take the white father’s last name. The father did not even appear on their birth certificate due to the illegality of having children that were of mixed race.

        Upon the death of her “husband”, the mixed girl & her family could get much of the man’s property via legal arrangements the girl’s mother had made before her daughter entered into the agreement. Some white “husbands” of were honorable & fulfilled their promises in making their mixed-race children primary heirs over other white relatives. Sometimes they only had this family & were fine with it, but not always.

        If the “husband” abandoned his “common law” family or upon the event of his untimely death without legal provision, which often happened, the “wife” found other ways to keep herself financially stable & prosper to the best of her ability. She could work certain jobs as she was not looked down on as negatively as a “black” woman. She was mixed, it was different. She could enter into another “mixed” marriage, or if she had daughters, she could have her girls do so. It was also possible for her to legally marry a Creole man of color & have children and live a normal life. Family was very important in these times. In these situations, you may turn to other members of your family for solace and financial help.

        People get to thinking and think these women become prostitutes. They didn’t! They would never have dreamed of it! Some tried to say this system was an arrangement as this, but be assured this was not. Men of color hated this practice, but some of them were the offspring of these arrangements with white fathers. There was not much they could say. They & the girls who did this knew there were not many choices for them. The women did not a choice, sadly! They chose this life as a way of survival & a way to live as fine upstanding women ladies rather than poor people working menial jobs as a seamstress or hairdresser.
        http://societies-religion-culture.knoji.com/placage-in-colonial-new-orleans/

        Tabacco: This Article has an even better description of “Plaçage”. That accent under the letter c in this word does affect the French pronunciation, as I stated in a prior Comment. The accent itself is called a cedille (pronounced su”-dee’yuh)

  2. Rich says:

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    • says:

      Rich:

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