Because the majority of the user base are slavs and slavs have been officially recognized by the Coalition of Communities of Colour as a community of color. Ergo we have the N-word pass and banning it would be racist.
Exactly Comrade here is interesting article how life looks in Potato-bantustan:
THE POLISH COMMUNITY IN HAITI, I.E. THE WHITE NEGROES OF EUROPE
SEPTEMBER 15, 2012 ZBIGNIEW PAWEŁ WASILEWSKI
5 COMMENTS
The group of people in Haiti referred to in Creole as Lapologne (phonet: lapolon) is a different group of Haitians of Polish origin, descended from legionnaires sent by Napoleon to the island to suppress the uprising of the black population. Some of the Polish soldiers sent to Haiti decided to join the insurgents.
The photo above shows an example of architecture completely alien to the Caribbean culture, more reminiscent of a Małopolska manor house.
After the slaves' victory and the declaration of independence for Haiti, the racist constitution of 1805 prohibited whites (of any nationality) from settling in and owning any landed property in the country. However, this provision did not apply to Poles. Jean-Jacques Dessalines (Haitian politician, in the years 1804-1806 as Jacob I was the Emperor of Haiti) issued orders not only not to kill Polish soldiers (even those serving on the French side), but also to grant them Haitian citizenship. He motivated this by the fact that Poles, like the Haitians, are characterized by a love of freedom and had to fight for it many times, also during the revolution in Haiti.
From Polish soldiers in the Haitian service, two infantry battalions were formed to guard prisons with the French. Only 160 Poles asked Dessalines to leave Haiti, to which he agreed. They went to Jamaica, where Governor Nugent instructed them to enlist in the British military, which they refused. Consequently, they were sent back to Haiti with a letter advising the governor's expulsion. However, Dessalines stated that the
Poles are free citizens of the free country of Haiti and I cannot drive them out . In this way, the Polish community in Haiti was created, and with time more and more forgotten, not only by Poland, but also by the Haitian government. Knowledge of the Polish language was slowly fading away in favor of French, and then Haitian Creole.
In 1957, Francois Duvalier became president of Haiti, nicknamed Papa Doc. Duvalier was a supporter of the African race, but disliked the mulattoes and strove for racial unification of the Haitians. He revived the vodou traditions and proclaimed himself a
Houngan to consolidate his power , that is, a priest. From 1959, Pap Doc formed a private police force, the Tonton Macoute, to prosecute suspected mulattoes. They sought refuge in Polish Cazales, where their lighter skin color did not stand out among the legionnaires' descendants as in other parts of the country. In 1965, the death squads of Tonton Macout reached Cazales, committing a real slaughter. They launched a second attack four years later: they burned houses, killed dozens of inhabitants, and raped fair-skinned women for days. Terror and ethnic cleansing were to be - according to Duvalier - the way Haiti would return to its African roots. After the massacres, the number of descendants of Polish legionnaires who retained typical European features of appearance dropped drastically. Material mementoes of Poles have also disappeared,first of all, most of the wooden houses in the style of the Polish borderlands. During the rule of Duvalier, an article guaranteeing Poles the possibility of obtaining citizenship was also deleted from the constitution. The sparks of Polish tradition, however, still burn in Cazales and neither Francois Duvalier nor his son, Jean-Claude, known as Baby Doc, have erased them. During a pilgrimage to Haiti in 1983, children from Cazales greeted Pope John Paul II with traditional Polish songs.
After the Pope's visit, the isolation and oblivion of the Polish community intensified.
He found it again, and commemorated the Italian journalist Riccardo Orizio in 1996. A chapter on
Lepologne was found in his book "Forgotten White Tribes", published in 2000, in which he described in detail the fate of Poles in the Caribbean.
Poles currently live in highly isolated mountain villages in Montaigne Noire, in the north-west of the country, mainly in Cazale, having a strong awareness of being Poles (they are called Lapologne ), but for them this concept has a very abstract value, becoming rather a reason for pride in being different, and not in real ties with Poland. The Haitian Polish diaspora consists of two groups: mulattoes, characterized by a lighter complexion than other inhabitants, and people with a completely fair skin tone.
The community does not have any books, documents or photos from the past. Even the more significant stories handed down from generation to generation have not survived. Some of the customs have been preserved in rudimentary forms, e.g. the dancing called
polka , or
braiding braids in a Slavic way, unknown in the Caribbean (many girls have fair hair). There are also sayings, e.g.
Lá-bas en Pologne (
There in Poland ),
M-ap Fe Krakow (
I do like in Krakow , i.e. very neatly),
Chajé kou Lapologn (
charge like Poland , i.e. in large numbers, effectively, e.g. When students are well prepared for the exam, they can say this
mouin chajé kou Lapologn ). The inhabitants of Cazale speak of themselves as we,
Poles . The most common surname is
Belno , derived from
Belnowski .
The tradition of Polish Catholicism has also penetrated into Haitian voodoo. The Black Madonna, popular on the island, is nothing more than a copy of the portrait of Our Lady of Częstochowa, brought to Haiti by Polish soldiers in Napoleonic uniforms at the beginning of the 19th century. The painting from Jasna Góra, depicting the Mother of God with exceptionally dark skin, quickly caught on among superstitious Haitian slaves and Creoles, who over 200 years ago fought with the Napoleonic army for the independence of the island. The scars on the face of Our Lady of Częstochowa matched the militant mood of the rebels. To this day, the Creole variety of Haitian voodoo, drawing on the tradition of the struggle for independence, is much more violent in rituals than its native African variation. Black Madonna, also known as Ezili Dantor,he is the central figure of the voodoo cult.
The militant provenance of Ezila Dantor also translates into liturgy. The Haitian version of Our Lady of Częstochowa is offered with delicious local Barbancourt rum and fresh pork. Today, hardly any of the inhabitants of Cazale remember where the Black Madonna of Ezili Dantor came from.
http://kronikamontrealska.com/2012/09/15/polonia-w-haiticzyli-biali-murzyni-europy/
Like our dear Comrade Iraenaus we are 100% Negro hence entitled to use the N word.
