I love this little purple freak'em dress! So I had to find more than one way to wear it. In the picture below I paired the jersey dress with a sheer floral skirt. Oh the places you can go when you mix pieces together in your wardrobe! In the picture above and below I wore the same tribal print bikini top. In each picture the bikini top is styled and paired with different pieces. I even have a different hairstyle. This allows that one piece to be worn and styled in multiple ways. In the picture above and below I wore the same multi-colored jacket. Once again I allow this piece to be worn and styled multiple ways to get the best use out of one piece. Stay THRIFTY...
1 Comment
Strike a Pose Monday Too Cool for School Tuesday Humping Around Wednesday Go Lucky Thursday Rambunctious Friday Kick Back Saturday Flora the Explorer Sunday Queen Charlotte of Mecklenburg-Strelitz By: Stuart Jeffries Queen Charlotte died nearly two centuries ago but is still celebrated in her namesake American city. When you drive from the airport in North Carolina, you can't miss the monumental bronze sculpture of the woman said to be Britain's first black queen, dramatically bent backwards as if blown by a jet engine. Downtown, there is another prominent sculpture of Queen Charlotte, in which she's walking with two dogs as if out for a stroll in 21st-century America. Street after street is named after her, and Charlotte itself revels in the nickname the Queen City - even though, shortly after the city was named in her honour, the American War of Independence broke out, making her the queen of the enemy. And the city's art gallery, the Mint museum, holds a sumptuous 1762 portrait of Charlotte by the Scottish portrait painter Allan Ramsay, showing the Queen of England in regal robes aged 17, the year after she married George III. Charlotte is intrigued by its namesake. Some Charlotteans even find her lovable. "We think your queen speaks to us on lots of levels," says Cheryl Palmer, director of education at the Mint museum. "As a woman, an immigrant, a person who may have had African forebears, botanist, a queen who opposed slavery - she speaks to Americans, especially in a city in the south like Charlotte that is trying to redefine itself." Yet Charlotte (1744-1818) has much less resonance in the land where she was actually queen. If she is known at all here, it is from her depiction in Alan Bennett's play as the wife of "mad" King George III. We have forgotten or perhaps never knew that she founded Kew Gardens, that she bore 15 children (13 of whom survived to adulthood), and that she was a patron of the arts who may have commissioned Mozart. Here, Charlotte is a woman who hasn't so much intrigued as been regularly damned. In the opening of Charles Dickens's A Tale of Two Cities she is dismissed in the second paragraph: "There was a king with a large jaw, and a queen with a plain face, on the throne of England." Historian John H Plumb described her as "plain and undesirable". Even her physician, Baron Christian Friedrich Stockmar, reportedly described the elderly queen as "small and crooked, with a true mulatto face". "She was famously ugly," says Desmond Shawe-Taylor, surveyor of the Queen's pictures. "One courtier once said of Charlotte late in life: 'Her Majesty's ugliness has quite faded.' There was quite a miaow factor at court." Read more: The Guardian The Queen's Brother Duke George Augustus of Mecklenburg (German: Herzog Georg August zu Mecklenburg) (16 August 1748 – 14 November 1785) was a member of the House of Mecklenburg-Strelitz and a German sailor and soldier. Dido in the gardens at Kenwood with her half-cousin Lady Elizabeth Murray. Dido Elizabeth Belle (1761–1804) was born into slavery as the natural daughter of Maria Belle, an enslaved African woman in the West Indies, and Captain John Lindsay, a British career naval officer who was stationed there. He was later knighted and promoted to admiral.[1] Lindsay took Belle with him when he returned to England in 1765, entrusting her to his uncle William Murray, 1st Earl of Mansfield, and his wife Elizabeth to raise. The Murrays educated Belle, bringing her up as a free gentlewoman at their Kenwood House, together with their niece, Elizabeth Murray, whose mother had died. Belle lived there for 30 years. In his will of 1793, Lord Mansfield confirmed her freedom and provided an outright sum and an annuity to her. In these years, her great-uncle, in his capacity as Lord Chief Justice, ruled in two significant slavery cases, finding in 1772 that slavery had no precedent in common law in England, and had never been authorized under positive law. This was taken as the formal end of slavery in Britain. In a case related to the slave trade, he narrowly ruled that owners of a company were not due insurance payments for the loss of slaves during a voyage, as it appeared related to errors by the officers. Source: Wikipedia Life based movie of Dido entitled "Belle." See you hotter than a New York in a Spike Lee move I just want to get some ice and slide off your clothes When you lying next to me. #JesseBoykins #LimitTooYourLove Few people know the story of Claudette Colvin: When she was 15, she refused to move to the back of the bus and give up her seat to a white person — nine months before Rosa Parks did the very same thing. Most people know about Parks and the Montgomery, Ala., bus boycott that began in 1955, but few know that there were a number of women who refused to give up their seats on the same bus system. Most of the women were quietly fined, and no one heard much more. Colvin was the first to really challenge the law. Now a 69-year-old retiree, Colvin lives in the Bronx. She remembers taking the bus home from high school on March 2, 1955, as clear as if it were yesterday. The bus driver ordered her to get up and she refused, saying she'd paid her fare and it was her constitutional right. Two police officers put her in handcuffs and arrested her. Her school books went flying off her lap. "All I remember is that I was not going to walk off the bus voluntarily," Colvin says. It was Negro history month, and at her segregated school they had been studying black leaders like Harriet Tubman, the runaway slave who led more than 70 slaves to freedom through the network of safe houses known as the Underground Railroad. They were also studying about Sojourner Truth, a former slave who became an abolitionist and women's rights activist. The class had also been talking about the injustices they were experiencing daily under the Jim Crow segregation laws, like not being able to eat at a lunch counter. "We couldn't try on clothes," Colvin says. "You had to take a brown paper bag and draw a diagram of your foot ... and take it to the store. Can you imagine all of that in my mind? My head was just too full of black history, you know, the oppression that we went through. It felt like Sojourner Truth was on one side pushing me down, and Harriet Tubman was on the other side of me pushing me down. I couldn't get up." Colvin also remembers the moment the jail door closed. It was just like a Western movie, she says. "And then I got scared, and panic come over me, and I started crying. Then I started saying the Lord's Prayer," she says. Read more at NPR.org The Code noir (French pronunciation: [kɔd nwaʁ], Black Code) was a decree originally passed by France's King Louis XIV in 1685. The Code Noir defined the conditions of slavery in the French colonial empire, restricted the activities of free Negroes, forbade the exercise of any religion other than Roman Catholicism (it included a provision that all slaves must be baptized and instructed in the Roman Catholic religion), and ordered all Jews out of France's colonies. The Code Noir also gave plantation owners extreme disciplinary power over their slaves, including legitimizing corporal punishment as a method of maintaining control. The code has been described by Tyler Stovall as "one of the most extensive official documents on race, slavery, and freedom ever drawn up in Europe." In his 1787 analysis of the Code Noir's significance, Louis Sala-Molins claimed that its two primary objectives were to assert French sovereignty in her colonies and to secure the future of the cane sugar plantation economy. Central to these goals was control of the slave trade. The Code aimed to provide a legal framework for slavery, to establish protocols governing the conditions of colonial inhabitants, and to end the illegal slave trade. Religious morals also governed the crafting of the Code Noir; it was in part a result of the influence of the influx of Catholic leaders arriving in Martinique between 1673 and 1685. The Code Noir was one of the many laws inspired by Jean-Baptiste Colbert, who began to prepare the first (1685) version. After Colbert's 1683 death, his son, the Marquis de Seignelay, completed the document. It was ratified by Louis XIV and adopted by the Saint-Domingue sovereign council in 1687 after it was rejected by the parliament. The second version of the code was passed by Louis XV at age 13 in 1724. It then was applied in the West Indies in 1687, Guyana in 1704, Réunion in 1723, and Louisiana in 1724. In Canada, slavery received legal foundation from the King from 1689-1709. Code noir was not intended for or applied in New France's Canadian colony Source: Wikipedia.org Plaçage was a recognized extralegal system in French and Spanish slave colonies of North America (including the Caribbean) by which ethnic European men entered into the equivalent of common-law marriages with women of color, of African, Native American and mixed-race descent. The term comes from the French placer meaning "to place with". The women were not legally recognized as wives but were known as placées; their relationships were recognized among the free people of color as mariages de la main gauche or left-handed marriages. They became institutionalized with contracts or negotiations that settled property on the woman and her children, and in some cases gave them freedom if enslaved. The system flourished throughout the French and Spanish colonial periods, reaching its zenith during the latter, between 1769 and 1803. It was most practiced in New Orleans, where planter society had created enough wealth to support the system. It also took place in the Latin-influenced cities of Natchez and Biloxi, Mississippi; Mobile, Alabama; St. Augustine and Pensacola, Florida;[1] as well as Saint-Domingue (present-day Haiti). Plaçage became associated with New Orleans as part of its cosmopolitan society. The plaçage system developed from the predominance of men among early colonial populations, who took women as consorts from Native Americans and enslaved Africans. Later there developed a class of free people of color in Louisiana, and especially New Orleans, during the colonial years, from whom wealthy men would choose. In this period there was a shortage of European women, as the colonies were dominated in the early day by male explorers and colonists. Given the harsh conditions in Louisiana, persuading women to follow the men was not easy. France recruited willing farm- and city-dwelling women, known as casket or casquette girls, because they brought all their possessions to the colonies in a small trunk or casket. France also sent females convicted along with their debtor husbands, and in 1719, deported 209 women felons "who were of a character to be sent to the French settlement in Louisiana."[2] (France also relocated young women orphans known as filles du roi to their colonies for marriage: to both Canada and Louisiana.) Historian Joan Martin maintains that there is little documentation that 'casket girls,' considered among the ancestors of white French Creoles, were brought to Louisiana. (The Ursuline order of nuns that supposedly chaperoned the arrivals until they married has denied this as any practice they followed.) Martin suggests this was a myth, and that interracial relationships occurred from the beginning of the encounter among Europeans, Native Americans and Africans. She also writes that some Creole families who today identify as white had ancestors during the colonial period who were African or mixed-race, and whose descendants married white over generations.[3] Through warfare and raids, Native American women were often captured to be traded, sold, or taken as wives. At first, the colony generally imported male Africans to use as slave labor because of the heavy work of clearing to develop plantations. Over time, it also imported African female slaves. Marriage between the races was forbidden according to the Code Noir of the eighteenth century, but interracial sex continued. The upper class European men during this period often did not marry until their late twenties or early thirties. Premarital sex with an intended white bride, especially if she was of high rank, was not permitted socially. White male colonists, often the younger sons of noblemen, military men, and planters, who needed to accumulate some wealth before they could marry, took women of color as consorts before marriage. Merchants and administrators also followed this practice if they were wealthy enough. A white man might take a slave as young as twelve as a lover. When the women bore children, they were sometimes emancipated along with their children. Both the woman and her children might take the surnames of the man. When Creole men reached an age when they were expected to marry, some also kept their relationships with their placées, but this was less common. A wealthy white Creole man could have two (or more) families: one legal, and the other not. Their mixed-race children became the nucleus of the class of free people of color or gens de couleur libres in Louisiana and Saint-Domingue. After the Haitian Revolution in the late 18th and early 19th centuries, many refugees came to New Orleans, adding a new wave of French-speaking free people of color. During the period of French and Spanish rule, the gens de couleur came to constitute a third class in New Orleans and other former French cities - between the white Creoles and the mass of black slaves. They had certain status and rights, and often acquired education and property. Later their descendants became leaders in New Orleans, holding political office in the city and state, and becoming part of what developed as the black middle class in the United States. By 1788, 1,500 Creole women of color and black women were being maintained by white men.[4] Certain customs had evolved. It was common for a wealthy, married Creole to live primarily outside New Orleans on his plantation with his white family. He often kept a second address in the city to use for entertaining and socializing among the white elite. He had built or bought a house for his placée and their children. She and her children were part of the society of Creoles of color. The white world might not recognize the placée as a wife legally and socially, but she was recognized as such among the Creoles of color. Some of the women acquired slaves and plantations. Particularly during the Spanish colonial era, a woman might be listed as owning slaves; these were sometimes relatives who she intended to free after earning enough money to buy their freedom. While in New Orleans (or other cities), the man would cohabit with the placée as an official 'boarder' at her Creole cottage or house. Many were located near Rampart Street in New Orleans —once the demarcation line or wall between the city and the frontier. Other popular neighborhoods for Creoles of color were the Faubourg Marigny and Tremé. If the man was not married, he might keep a separate residence, preferably next door or in the same or next block as his placée. He often took part in and arranged for the upbringing and education of their children. For a time both boys and girls were educated in France, as there were no schools in New Orleans for mixed-race children. As supporting such a plaçage arrangement(s) ran into thousands of dollars per year, it was limited to the wealthy. Upon the death of her protector, the placée and her family could, on legal challenge, expect up to a third of the man's property. Some white lovers tried, and succeeded, in making their mixed-race children primary heirs over other white descendants or relatives. The women in these relationships often worked to develop assets: acquiring property, running a legitimate rooming-house, or a small business as a hairdresser, marchande (female street or country merchant/vendor), or a seamstress. She could also become a placée to another white Creole. She sometimes taught her daughters to become placées, by education and informal schooling in dress, comportment, and ways to behave. A mother negotiated with a young man for the dowry or property settlement, sometimes by contract, for her daughter if a white Creole were interested in her. A former placée could also marry or to cohabit with a Creole man of color and have more children. Contrary to popular misconceptions, placées were not and did not become prostitutes. Creole men of color objected to the practice as denigrating the virtue of Creole women of color, but some, as descendants of white males, benefited by the transfer of social capital. Martin writes, "They did not choose to live in concubinage; what they chose was to survive."[citation needed] In the late 19th and early 20th centuries, after Reconstruction and with the re-assertion of white supremacy across the former Confederacy, the white Creole historians, Charles Gayarré and Alcée Fortier, wrote histories that did not address plaçage in much detail. They suggested that little race mixing had occurred during the colonial period, and that the placées had seduced or led white Creole men astray. (Gayarré, when younger, was said to have taken a woman of color as his placée and she had their children to his later shame. He married a white woman late in life. His earlier experience inspired his novel, Fernando de Lemos). They wrote that the French Creoles (in the sense of having long been native to Louisiana) were ethnic Europeans who were threatened by the spectre of race-mixing like other Southern whites. In his 1787 analysis of the Code Noir's significance, Louis Sala-Molins claimed that its two primary objectives were to assert French sovereignty in her colonies and to secure the future of the cane sugar plantation economy. Central to these goals was control of the slave trade. The Code aimed to provide a legal framework for slavery, to establish protocols governing the conditions of colonial inhabitants, and to end the illegal slave trade. Religious morals also governed the crafting of the Code Noir; it was in part a result of the influence of the influx of Catholic leaders arriving in Martinique between 1673 and 1685. Source: Wikipedia.org Stay THRIFTY... |
About ThatGirlJamika Blogspot...
The purpose of our blog page is to provide a platform for self expression of JamikaB, talented artist, and today's youth. To provide assistance to those in need of fashion and beauty services but also reaching out to those on a journey to peace, love, and joy. All things in hopes to inspire us all to live to our fullest potential in all areas of life. DISCLAIMER: SOME PHOTOS AND WRITINGS ARE NOT MY OWN. JUST A COLLECTION OF MY OWN IDEAS INSPIRED BY OTHER PEOPLE'S ART AND SONGS. THANK YOU Copyright 2012-2014 © Jamika Babbitt Archives
March 2018
Copyright 2012-2015 © Jamika Babbitt. All rights reserved.
|