More anti #ADOS rhetoric from this painfully unfunny #CBS tv show #BobHeartsAbishola

[Bawon Samedi]

ADOS is a recently made up acronym and the subset of AAs who actually claim it are c00ns by and large.

But what are you going to do about these "c00ns"?

 

[IllmaticDelta]

Damn you are stupid. I am pretty sure that African Americans have just as many if not more inventions than Africans. Africans literally use shyt everyday that African Americans invented, but for some reason you are so clueless about that and to make matters worse you have the nerve to be pompous in your stupidity by not knowing a damn thing about African Americans. It is really amazing that Black people come to the USA and live here for years, but have absolutely zero clue of the incredible shyt that African Americans have invented. People are so stupid that they literally believe that White people invented a lot of stuff in the USA, but they seem incredulous later on when they find out that it was actually African Americans that invented it.

My whole thing

is name an african culture bigger in society than ADOS in the last 300 years

name em

Or how about how the modern computer architecture we use on motherboards that allow him that power w/e throwaway device he's on to type that bushman bs, was pioneered by an African American, Mark Dean.

How about the first cartridge based video game system being developed by an African American, Jerry Lawson.

How about, Kenneth Dudley, the inventor of 3d glasses. Also an African-American.

Or how about the Lingo programming language to develop adobe apps, kiosk software, and cd software, being invented by an African-American John H Thompson.

...lol @ dude talking about "african american are only known for hiphop and sports."

THE NEGRO RENAISSANCE FROM AMERICA BACK TO AFRICA: A STUDY OF THE HARLEM RENAISSANCE AS A BLACK AND AFRICAN MOVEMENT

The Negro Renaissance (1920-1930) also known as the Harlem Renaissance was a notable historical phase and a cultural and political development of great significance in the making and maturation of a Black Personality in the United States. Worthy of a genuine renaissance as the name implied, the movement in spite of some weaknesses, laid the foundations for what is known as black culture, or precisely Negro culture, in the United States. Synchronically and diachronically it marked one of the highest points, and perhaps an unsurpassed apex of Negro American nationalism since the Emancipation of the African slaves. Profoundly negro was the Harlem Renaissance and powerful was the movement to the extent that it developed beyond the American boundary to reach Europe and Africa. African Renaissance which commenced in the 1930's and the most articulate and best expressions of which were Negritude and Pan-Africanism owed its emergence in part to the Harlem Renaissance.^ The investigation in this study has been focused around three major areas of interest: (1) Afro-American influence upon African literature, (2) Afro-American impact on the awakening of African consciousness, and (3) Afro-American contribution to the rehabilitation of African history and civilization. Afro-American influence on African literature came from the Negro ethnic literature which was produced by the Negro Renaissance, its major contributors being Countee Cullen, James Weldon Johnson, Langston Hughes, and Claude McKay. Afro-American political influence from the Renaissance period came from W. E. B. DuBois and Marcus Garvey through their writings and militancy.^ The study was conducted using historical research methodology and causal-comparative research methodology. The first methodology enabled us to bring together and closely examine the diverse historical elements which pertained to the awakening of African consciousness and the rehabilitation of African history and civilization. The causal-comparative methodology was mainly used to establish causal relationships between the literature of the Negro Renaissance and African literature.^ The study shows that Negritude and Pan-Africanism, and through them, African Renaissance, owed much to the Negro Renaissance, thus attesting to the evident contribution of Afro-Americans in the making of modern African consciousness. ^

"THE NEGRO RENAISSANCE FROM AMERICA BACK TO AFRICA: A STUDY OF THE HAR" by CODJO ACHODE

Most of today's African writers trace their roots to Negritude, the literary movement that developed in the 1930's and advocated black cultural expression as a protest against French colonial rule. Founded by two university students, Léopold Sédar Senghor of Senegal and Aimé Césaire of Martinique, who had moved to Paris in the early 30's on scholarships, Negritude gave rise to a revolutionary new generation of African and Caribbean writers.
Continue reading the main story

As the eminent critic Boniface Mongo-Mboussa, of the Congo Republic, said when I interviewed him in a Paris cafe this winter, "Before Negritude, African literature was a colonial literature that pretended it was African." Until the movement took hold, African writers had not embraced many of the stylistic innovations of 20th-century literature, like stream-of-consciousness narrative. Nor had they used those innovations to challenge colonialism. Even French Africa's most accomplished writers, novelists like Paul Hazoumé of Benin and Bakary Diallo of Senegal, adhered to colonial attitudes about progress and celebrated European culture as markedly superior to African well into the 30's.

But if Paris was the intellectual heart of Negritude and French Africa, the movement's inspiration came from America and the Harlem Renaissance. The Negritude writers admired Langston Hughes, Claude McKay, Alain Locke and W. E. B. Du Bois, black authors who visited or lived for a while in France, drawn to its intellectual vitality and relative lack of bigotry. In Mboussa's view, "Negritude, possibly the greatest cultural movement in modern black Africa, would simply not have been possible without the Harlem Renaissance."

There was also a broader American influence at work in France, starting in the 20's, when Hemingway and Fitzgerald haunted the cafes of Montparnasse and Josephine Baker dazzled audiences with her sensuous dances and naked breasts. By the 30's, the Harlem Renaissance had swept through France, enthralling African, French and American writers alike with its brash, subversive spirit.

It was this energy that Césaire tapped in "Return to My Native Land," a book-length poem published in 1939, in which he coined the word "négritude." Césaire's wrenching chant of self-affirmation announced a new era of intellectual and cultural sovereignty for black writers in French. "My blackness is not a stone flung deaf against the clamor of the day," he wrote. "My blackness is not a tower or a cathedral / it plunges into the red flesh of the soil / it plunges into the blazing flesh of the sky."

Out of Africa

1. The genesis of the concept
The concept of Négritude emerged as the expression of a revolt against the historical situation of French colonialism and racism. The particular form taken by that revolt was the product of the encounter, in Paris, in the late 1920's, of three black students coming from different French colonies: Aimé Césaire (1913–2008) from Martinique, Léon Gontran Damas (1912–1978) from Guiana and Léopold Sédar Senghor (1906–2001) from Senegal. Being colonial subjects meant that they all belonged to people considered uncivilized, naturally in need of education and guidance from Europe, namely France. In addition, the memory of slavery was very vivid in Guiana and Martinique. Aimé Césaire and Léon Damas were already friends before they came to Paris in 1931. They were classmates in Fort-de-France, Martinique, where they both graduated from Victor Schoelcher High School. Damas came to Paris to study Law while Césaire had been accepted at Lycée Louis Le Grand to study for the highly selective test for admission to the prestigious École Normale Supérieure on rue d'Ulm. Upon his arrival at the Lycée on the first day of classes he met Senghor who had already been a student at Louis le Grand for three years.

Césaire has described his first encounter with Senghor as friendship at first sight which would last for the rest of their fairly long lives. He has also added that their personal friendship meant the encounter between Africa and the African Diaspora.[1] Césaire, Damas and Senghor had individual lived experiences of their feeling of revolt against a world of racism and colonial domination. In the case of Césaire that feeling was expressed in his detestation of Martinique which, as he confessed in an interview with French author Françoise Vergès, he was happy to leave after high school: he hated the “colored petit-bourgeois” of the island because of their “fundamental tendency to ape Europe” (Césaire 2005, 19). As for Senghor, he has written that in his revolt against his teachers at College Libermann high school in Dakar, he had discovered “négritude” before having the concept: he refused to accept their claim that through their education they were building Christianity and civilization in his soul where there was nothing but paganism and barbarism before. Now their encounter as people of African descent regardless of where they were from would lead to the transformation of their individual feelings of revolt into a concept that would also unify all Black people and overcome the separation created by slavery but also by the prejudices born out of the different paths taken. Césaire has often evoked the embarrassment felt by people from the Caribbean at the idea of being associated with Africans as they shared Europe's ideas that they were now living in the lands of the civilized. He quotes as an example a “snobbish” young Antillean who came to him protesting that he talked too much about Africa, claiming that they had nothing in common with that continent and its peoples: “they are savages, we are different” (Césaire 2005, 28).

Beyond the encounter between Africa and the French Caribbean Césaire, Senghor and Damas also discovered together the American movement of Harlem Renaissance. At the “salon”, in Paris, hosted by sisters from Martinique, Jane, Paulette and Andrée Nardal, they met many Black American writers, such as Langston Hughes or Claude McKay. With the writers of the Harlem Renaissance movement they found an expression of black pride, a consciousness of a culture, an affirmation of a distinct identity that was in sharp contrast to French assimilationism. In a word they were ready to proclaim the négritude of the “new Negro” to quote the title of the anthology of Harlem writers by Alain Locke which very much impressed Senghor and his friends (Vaillant 1990, 93–94).

Négritude (Stanford Encyclopedia of Philosophy)




ADOS impact across numerous fields, is global and well known while being far more expansive than just; hiphop and sports



..give me another "black" people who could influence the globe/numerous races to this degree

.
.

Spoiler

Young Lords

Brown Berets (Chicanos)

Polynesian Panthers

Australian Aboriginal Panthers

Dalit Panthers

Israeli Panthers

Amerindian Movement/Red Power

.
.
Tupac Encouraged The Arab Spring

Graffiti of Tupac Shakur in Mauritania. (Photo: Jean-Pierre Filiu)



Rap and hip-hop were both a driving force, and a coping mechanism, for people in the Middle East and North Africa during the Arab Spring. In particular, the music of Tupac Shakur resonates with Arabs, long after the U.S. rapper's own death. But why? Michel Martin looks for an answer, along with Khaled M, a Libyan-American rapper.


Jean-Pierre Filiu, a professor of Middle Eastern Studies at the School of International Studies, SciencesPo in Paris, is in Boston to lecture at Harvard on the topic revolution, Islamism and jihad in North Africa, but he stopped by our studio to talk with anchor Marco Werman about his other interest, hip hop inspired by the Arab Spring.

........I can go on and on

 

[IllmaticDelta]

ADOS is a recently made up acronym and the subset of AAs who actually claim it are c00ns by and large.

african american, essentially means the same thing as ADOS. In the strictest sense, one can't belong to the afroamerican ethnicity, without being ADOS

 

[poundedyam]

If the bolded is true then leave ADOS alone and stop shaming them with "Pan-Africanisn" and claiming they are being "divisive." Stop shaming them for focusing more on a ethnic identity than a racial one.

think your quoting the one breh breh.
ive never said any of these things.

 

[HarlemHottie]

It may not be colorist/featurist in every instance, because African Americans themselves have different colors and features. I just think that there is an underlying issue regarding a lack of attraction and it seems to make Nigerian women pretty angry, which is my theory as to why they have so much animosity towards African American men.

Ironically you mentioned Ethiopians. I have seen Ethiopian women and African American men dating. I don't sense that same animosity. What is your impression on that?

It is so obvious that it is almost sad and it is fugging scary, because African American men now have their very own stalkers.

Hell hath no fury like a woman scorned. However, instead of scorned, Hell hath no fury like a Nigerian woman who has just been flat out ignored by the objects of their desires.

I want to make this clear. IMO it is not all African women. It is just Nigerian women. They are the angriest women that I know towards African American men and it is clearly without cause, because most African American men have zero contact with Nigerian women so there is no reason for there to be anger by either side. But if you read the articles written by Black women that attack African American men you will see that a lot of them are written by Nigerian women. Hell they have gotten to the point of attacking African American men so much that African American women are now chiming in to let them know that the shyt being written is not true. I assume that almost all of Lipstick Alley is Nigerian women, which is why African American men don't understand that level vitriol that comes from that forum. The crap coming off that forum does not even sound like stuff that regular African American women would state and that includes swirling African American women; because swirling African American women are just happy knowing that African American men know that the swirlers got White boys. IMO that in a nutshell is at the root of the diaspora war between African Americans and Nigerians. Nigerian women are pissed and they want to poison the well for African American men.

I think that the well described ire Nigerian women feel toward us comes from a feeling of ownership, not stemming from our origins, but from our behavior in the 60s and 70s. Notice, they don't feel this sense of ownership for cdos. They respect them as their own ethnicities and treat them as such. Only with us do you see Nigerian women attempting to jump in, flood our zone, change rules and discourse.

For example, i was on a board very similar to lsa when the bmat/ colorism debates started a few years back. A lot of very hurt ados women agreed... until the foreign girls started trying to police our very family trees. Once we gave them that in, they felt it was their right to school us on who was and was not "really black." They was tryna exclude people's grandmamas! Down ass ados women who had literally survived the killing fields of the American south through Jim crow. My own great grandmother's, my brother, my neice, my ls, light eyed cousins. When we started pushing back, they re framed their attack as anti-exoticals and ados women slid back into the fold.

In this instance and others, we gave them an inch and they took a mile. Cdos ain't giving no inches. 'We trini, you naija, we can be cool but we ain't the same.' Ados so damn thirsty to belong, we open the door to the fukk shyt ourselves. We sit around in mixed company and bemoan our 'lack of culture'. We steal their names (and fukk them up). So naturally, they feel like they can say and do what they want; we've been claiming them as our 'mothers' since the black pride era. Until #ados, we didn't even have the sense to simply note, 'They ain't us. ' That line of thought was taboo.

We don't have that relationship with ethiopians/ east Africans generally. We know we aint them so we maintain boundaries and good fences make good neighbors. There's none of that over familiarity (though that's changing) that leads to contempt. They feel no sense of ownership over us and their women are generally recognized as beautiful just like ours. That's like two bad bytches giving each other the head nod, 'I see you girl, do your thing.' No beef.

Theres also the class aspect. Ive been in spaces where ive had to explain to Nigerians (like they legit slow) that we do in fact have a modicum of class structure. That the shyt they see in the hood ain't all of us. That's bc they initially tended to come to the cities where we had little to no economic and political power. They saw the mist degraded of us and assumed. They had no clue that we had strongholds in our homeland, the south.

Interesting question.

Also, I'd like to introduce another element: hate from Nigerian men toward ados women. I've seen it irl, even here. When you hear a black man talking to other black men and saying these 'American' women ain't shyt, they talking about ados women.

 

[Samori Toure]

I think that the well described ire Nigerian women feel toward us comes from a feeling of ownership, not stemming from our origins, but from our behavior in the 60s and 70s. Notice, they don't feel this sense of ownership for cdos. They respect them as their own ethnicities and treat them as such. Only with us do you see Nigerian women attempting to jump in, flood our zone, change rules and discourse.

For example, i was on a board very similar to lsa when the bmat/ colorism debates started a few years back. A lot of very hurt ados women agreed... until the foreign girls started trying to police our very family trees. Once we gave them that in, they felt it was their right to school us on who was and was not "really black." They was tryna exclude people's grandmamas! Down ass ados women who had literally survived the killing fields of the American south through Jim crow. My own great grandmother's, my brother, my neice, my ls, light eyed cousins. When we started pushing back, they re framed their attack as anti-exoticals and ados women slid back into the fold.

In this instance and others, we gave them an inch and they took a mile. Cdos ain't giving no inches. 'We trini, you naija, we can be cool but we ain't the same.' Ados so damn thirsty to belong, we open the door to the fukk shyt ourselves. We sit around in mixed company and bemoan our 'lack of culture'. We steal their names (and fukk them up). So naturally, they feel like they can say and do what they want; we've been claiming them as our 'mothers' since the black pride era. Until #ados, we didn't even have the sense to simply note, 'They ain't us. ' That line of thought was taboo.

We don't have that relationship with ethiopians/ east Africans generally. We know we aint them so we maintain boundaries and good fences make good neighbors. There's none of that over familiarity (though that's changing) that leads to contempt. They feel no sense of ownership over us and their women are generally recognized as beautiful just like ours. That's like two bad bytches giving each other the head nod, 'I see you girl, do your thing.' No beef.

Theres also the class aspect. Ive been in spaces where ive had to explain to Nigerians (like they legit slow) that we do in fact have a modicum of class structure. That the shyt they see in the hood ain't all of us. That's bc they initially tended to come to the cities where we had little to no economic and political power. They saw the mist degraded of us and assumed. They had no clue that we had strongholds in our homeland, the south.

Interesting question.

Also, I'd like to introduce another element: hate from Nigerian men toward ados women. I've seen it irl, even here. When you hear a black man talking to other black men and saying these 'American' women ain't shyt, they talking about ados women.

Very perceptive.

I will say that Nigerians do know the difference between classes, because Nigeria itself has a 190 million broke people and 10 million rich people whose job is to keep that 190 million broke people broke. Broke nikkas in Nigeria do the same shyt that the broke nikkas in the USA do. Lots of striving to get out of poverty and that includes criminal acts in many instances.

 

[Stick Up Kid]

ADOS is a recently made up acronym and the subset of AAs who actually claim it are c00ns by and large.

Most these ADOS nikkas are no different than the right wing conspiracy Cac’s that idiolize info wars

Their leader Tariq Nasheed is doin a pyramid scheme on these uneducated, unemployed misguided nikkas

 

[you're NOT "n!ggas"]

Y'all seriously let a show you ALL agree is trash and has a divisive agenda cause an argument

 

[Hiphoplives4eva]

ADOS=African-Americans. So all African-Americans are c00ns by your logic. You and others need to stop hiding your true feelings.

All AA are not ADOS. Get the fukk outta here with this nonsense.

 

[ultraflexed]

ADOS are a band of c00ns, not your average AA.

c00ns for wanting reparations?

c00n for having pride in specific representation and heritage?



If you have such a problem with us identifying with our slave ancestry maybe Africans shouldn't have sold us into slavery


#USA...#ADOS...

 

[get these nets]

Y'all seriously let a show you ALL agree is trash and has a divisive agenda cause an argument

The show is trash, but what's causing the arguments isn't the show. I think it's the anxiety and frustration that comes from people thinking they are powerless to do anything about outsiders blatantly disrespecting.

Media companies have given people the greenlight to shyt on Haitians before.And whether they get fired or there is an apology, I ALWAYS direct the anger directly towards the decision maker who gave it the ok. Whether action is taken or not, I make them aware of how the person disrespected, why it was irresponsible for the company to not edit that out, and what the consequences will be if they don't act. Most of the time, I get ignored because Haitians don't have the clout to cause financial problems for these companies......yet. But I say my peace, never support the artist or project, and keep it moving.

Example of such an instance is here

https://www.thecoli.com/threads/redman-muddy-waters-appreciation.735222/

I sent letters to DefJam questioning the decision to not edit the line out ,esepcially in light of MJ getting album recalled for saying "jew me"., I was ignored, and NEVER spent money on anything redman appeared in again.

Years later pressure from Haitians was able to get the "no, not Jamaicans, it's Haitians who have Aids" line REMOVED from the film version and all future versions of Stella Got Her Groove Back. That line was spoken by characters played by Regina King and Angela Bassett in the film. (My sis told me that the line and reference weren't in the book, added to the screenplay by writers)



This thread and the net banging towards Nigerians, is misdirected anger. I said the same thing when similiar "fukk them Nigerians, they all think that way" threads popped up about the prejudiced actress who is playing Harriet Tubman.If the response to disrespect is netbanging, there's no financial repurcussion and it will continue. Even if you complain and nothing happens, at least THAT decision maker knows you aren't standing for the bullshyt and will think twice.

 

[Shabazz]

But what are you going to do about these "c00ns"?

Anything it takes

 

[Samori Toure]

All AA are not ADOS. Get the fukk outta here with this nonsense.

What is your definition of an African American? Because African American is a coined phrase for descendants of Black people that were enslaved in the USA. That particular group's history dates back to 1500 and 1600s in what we now know as the USA.

 

[Hiphoplives4eva]

What is your definition of an African American? Because African Americans is a coined phrase for descendants of Black people that were enslaved in the USA. That particular group's history dates back to 1500 and 1600s in what we now know as the USA.

African American is any american citizen of African descent. I am an African American. I however am NOT a descendant of slaves.

ADOS is nothing but an internet movement.

 

[Shabazz]

african american, essentially means the same thing as ADOS. In the strictest sense, one can't belong to the afroamerican ethnicity, without being ADOS