The Grapevine: Africans, AA's and Caribbeans

[IllmaticDelta]

And if they attain America citizenship?
If they are from Ghana youd rather they were Ghanaian American?

yes

race = black
ethnicity = ghanaian (american)

 

[Stacker Pentecost]

@IllmaticDelta nice talking to you

 

[Stacker Pentecost]

I've also decided to ignore posters who continuously spew BNB

BNB®=bytch nikka Babble

 

[AB Ziggy]

Grapevine disabled the YouTube comments in all their videos.

With the fukkery I read in those comments, they were right to get rid of it. The ignorance coming from all three sides of AA, African, Caribbean were more toxic on there than the BS posts made in this thread

 

[IllmaticDelta]

Who coined it then

Use of ‘African-American’ Dates to Nation’s Early Days

The term African-American may seem to be a product of recent decades, exploding into common usage in the 1990s after a push from advocates like Jesse Jackson, and only enshrined in the Oxford English Dictionary in 2001.

The O.E.D.’s entry, revised in 2012, traces the first known occurrence to 1835, in an abolitionist newspaper. But now, a researcher has discovered a printed reference in an anti-British sermon from 1782 credited to an anonymous “African American,” pushing the origins of the term back to the earliest days of independence.

“We think of it as a neutral alternative to older terms, one that resembles Italian-American or Irish-American,” said Fred Shapiro, an associate director at the Yale Law School Library, who found the reference. “It’s a very striking usage to see back in 1782.”



One day, Mr. Shapiro typed “African American” into a database of historical newspapers. Up popped an advertisement that appeared in The Pennsylvania Journal on May 15, 1782, announcing: “Two Sermons, written by the African American; one on the Capture of Lord Cornwallis, to be SOLD.”

Black people in the Colonial period, whatever their legal status, were most commonly referred to as “Negro” or “African.”


Katherine C. Martin, the editor of United States dictionaries at Oxford University Press, said the O.E.D.’s researchers were in the process of confirming Mr. Shapiro’s discovery.

“It’s very exciting,” she said. “Once we have it nailed down, I would expect we’ll update our entry.”

The sermon, one of the earliest surviving ones by a black American, may also attract interest from historians.

In it, the speaker boasts about the capture of Cornwallis and decries the British assault on “the freedom of the free born sons of America” while nodding toward the fact of “my own complexion.”

“My beloved countrymen, if I may be permitted thus to call you, who am a descendant of the sable race,” one passage begins.

The speaker also addresses fellow “descendants of Africa” who feel loyalty to Britain, asking: “Tell me in plain and simple language, have ye not been disappointed? Have ye reaped what you labored for?”

The other sermon mentioned in the ad, Mr. Shapiro said, may be “A Sermon on the Present Situation of Affairs of America and Great-Britain,” which had been previously known to scholars. Both refer to “descendants of Africa,” he said, and have dedications invoking South Carolina, whose governor had been held in solitary confinement by the British for nearly a year.

But curiously, the title page of the other sermon attributes it to “a Black.”

“In other words, the bifurcation between the terms African-American and black, the two leading terms today, was present from the very beginning,” Mr. Shapiro said.

http://www.nytimes.com/2015/04/21/arts/use-of-african-american-dates-to-nations-early-days.html?_r=0



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later time period but before jesse jackson




Timothy Thomas Fortune

"In Chicago on January 25, 1890 Fortune co-founded the militant National Afro-American League to right wrongs against African Americans authorized by law and sanctioned or tolerated by public opinion. The league fell apart after four years. When it was revived in Rochester, New York on September 15, 1898, it had the new name of the "National Afro-American Council", with Fortune as President. • The National Afro-American Council - the first nationwide civil rights organization in the United States. • Provided a training ground for some of the nation’s most famous civil rights leaders in the 1910s, 1920s, and beyond. • The Council lobbied actively for the passage of a federal anti-lynching law and raised funds to finance a court test against the “grandfather clause” in Louisiana. Fortune was also the leading advocate of using Afro-American to identify his people. Since they are "African in origin and American in birth", it was his argument that it most accurately defined them."

Timothy Thomas Fortune - Wikipedia, the free encyclopedia





Other documented usages

Gertrude Emily Hicks Bustill Mossell (July 3, 1855 – January 21, 1948)

was an African-American author, journalist and teacher.[1]

Her great-grandfather, Cyrus Bustill, served in George Washington's troops as a baker and after the War of Independence, he started a successful bakery in Philadelphia. The elder Bustill also co-founded the first black mutual-aid society in America, the Free African Society. Among the many other Bustills of distinction are Gertrude's great-aunt, abolitionist and educator Grace Bustill Douglass and her daughter Sarah Mapps Douglass, who followed in her mother's footsteps.

After an early career contributing articles to Philadelphia newspapers, she became women's editor of the New York Age from 1885 to 1889, and of the Indianapolis World from 1891 to 1892. She strongly supported the development of black newspapers, and encouraged more women to enter journalism.

Gertrude Bustill was managing a career and a family life: in 1893 she married a leading Philadelphia physician, Nathan Francis Mossell, with whom she had two daughters. Around the time of her wedding, Mossell was working on an important little book: The Work of the Afro-American Woman (1894), which is a collection of essays and poems that recognized the achievements of black women in a range of fields. As scholar Joanne Braxton has pointed out, this book was for the black woman of the 1890s what Paula Giddings's When and Where I Enter was for the black woman of the 1980s.

As a woman with such strong feminist views, people found it odd that Gertrude published the book under her husband's initials. Braxton offers the following explanation: "By this strategy of public modesty, the author signaled her intention to defend and celebrate black womanhood without disrupting the delicate balance of black male-female relations or challenging masculine authority."

The year after The Work of the Afro-American Woman came out, Gertrude Bustill Mossell was busy helping her husband with the Frederick Douglass Memorial Hospital and Training School, which opened in 1895: she headed up the fundraising drive, raising $30,000, and went on to serve as president of its Social Service Auxiliary. Her other civic activities included organizing the Philadelphia branch of the National Afro-American Council. The only other book Gertrude Bustill Mossell wrote was a children's book, Little Dansie's One Day at Sabbath School (1902).

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(far right)

Julia Ringwood Coston (1863 - 1931)

Ringwood’s Afro-American Journal of Fashion (1891)

The first fashion magazine for Black women was Ringwood's Afro-American Journal of Fashion in 1891. It is remarkable not only as evidence that the black middle class had advanced sufficiently by the early 1890s to support a fashion magazine, but also for the first appearance in print of the term Afro-American.

The owner of Ringwood's Journal, is not well remembered. There are no books written about who she was and why she did or did not become great. While having begun and edited the first magazine aimed at and written by African American women is an achievement worthy of praise.

Julia Ringwood Coston (1863 - 1931), was born on Ringwood's Farm in Warrenton, Virginia. Her family migrated from their southern plantation home to Washington, D.C., following the Civil War. In Washington, she spent much of her postbellum childhood in school, excelling and enjoying it. Her later childhood was spent as the family breadwinner; she was forced to drop out of school at the age of 13 and work as a governess in the home of a Union general and was eventually able to continue her studies.

In the spring of 1886, she married William Hilary Coston, (1859 - 1942), a noted author and graduate of Wilberforce and Yale Divinity School. He had published, 'A Freeman and Yet a Slave' (1884), a pamphlet of eighty-four pages, and may have broadened her formal education. A longer version of the same book was published in 1888 in Chatham, Ontario, Canada, which may suggest they lived there at one time.

In 1899 her husband published, 'The Spanish-American War Volunteer; Ninth United States Volunteer Infantry Roster, Biographies, Cuban Sketches.' He also wrote a pamphlet, 'The Betrayal of the American Negroes as Citizens, as Soldiers and Sailors by the Republican Party in Deference to the People of the Philippine Islands.'

The Costons settled in Cleveland, Ohio, where her husband became the pastor of Saint Andrew's Church and Julia Coston began publishing Ringwood's Afro-American Journal of Fashion, also known as Ringwood's Home Magazine using her maiden name.

The Lynchburg Counselor says, "It is a beautiful 12-page journal, and the only publication of its kind on the market. Every colored woman in America should read it." The Philadelphia Recorder observed, "It is especially designed to be an Afro-American magazine, and is edited by colored women, but the pleasing fashion articles, instructive talks with girls and mothers, make Ringwood's Magazine a welcome addition to any home, whether its occupants be black or white."

The Richmond Planet emphasized that the 12-page journal, which sold for $1.25 a year, was a "typographical beauty." Edited by women's and civil rights activist Mary Church Terrell.

Julia and her husband had two children, a son and daughter.

Julia Coston died on June 1, 1931, in Washington, D.C., of an apparent heart attack at the age of 68. She is buried in Warrenton, Virginia. Her husband, W.H. Coston died on June 27, 1942 at the age of 82. He is buried in Arlington, Virginia.

In the spring of 1886, Ringwood married William Hilary Coston, a student at Yale University who eventually became a minister and writer. They had two children, a daughter, Julia R. in 1888, and a son, W.H. in 1890. The family settled in Cleveland, Ohio where William Coston was pastor of Saint Andrew’s Episcopal Church. William Coston was especially encouraging of Julia’s writing interests and gave her advice based on his experience as a writer.

In 1891, Julia Coston, realizing that white journals ignored black interests and themes, decided to create her own journal: Ringwood’s Afro-American Journal of Fashion. Concerned with the suffering and hopelessness of black women in the South, she believed that press editorials could be affective in protesting their inhumane treatment. The twelve page journal, which had a yearly subscription fee of $1.25, provided advice on homemaking, etiquette, and fashion.

Ringwood’s Afro-American Journal of Fashion carried illustrations of the latest Paris fashions along with articles, biographical compositions of outstanding black women and promising young ladies, instructive articles for women and their daughters, as well as love stories. At the time, it was the only fashion magazine for blacks in the world.

The journal received tremendous praise from its readers and other noted publications. In 1892, Rev. Theodore Holly, then living in Port-au-Prince, Haiti, wrote that Ringwood’s Afro-American Journal of Fashion was already the leading magazine in that nation while the Philadelphia Recorder declared the magazine a welcome addition to any home, white or black. Victoria Earle (later Matthews), a black New York society leader, wrote that the magazine was a major source for instruction and guidance in home organization.

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and

 

[Poitier]

I like the (USDOS) and (BACS) add-ons...that way it doesn't really matter if you use African or Black American.

 

[Stacker Pentecost]

Use of ‘African-American’ Dates to Nation’s Early Days



http://www.nytimes.com/2015/04/21/arts/use-of-african-american-dates-to-nations-early-days.html?_r=0



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later time period but before jesse jackson




Timothy Thomas Fortune




Timothy Thomas Fortune - Wikipedia, the free encyclopedia





Other documented usages

Gertrude Emily Hicks Bustill Mossell (July 3, 1855 – January 21, 1948)





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(far right)

Julia Ringwood Coston (1863 - 1931)

Ringwood’s Afro-American Journal of Fashion (1891)






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and

I like the (USDOS) and (BACS) add-ons...that way it doesn't really matter if you use African or Black American.

And this is all I'm saying, just because we used a term BEFORE doesn't necessarily mean it works for NOW The language around what we use to define ourselves is constantly in flux. Language isn't static and neither is time/space/demographics. I like the specificity of terms like USDOS and BACS.

 

[Rhapscallion Démone]

White folk make distinctions when they want to. Remember back in February when President Chump called Black History Month African American History Month. Black and White had issues with that. When it benefits the "Majority" they'll clearly identify and appoint "model Minorities".

 

[Free White & 21]

Because its the OTHER way around...

Link or explain

 

[Free White & 21]

White folk make distinctions when they want to. Remember back in February when President Chump called Black History Month African American History Month. Black and White had issues with that. When it benefits the "Majority" they'll clearly identify and appoint "model Minorities".

But it WAS African American history month

 

[Bawon Samedi]

Link or explain

@IllmaticDelta can explain way better than I can. But it should be common knowledge that White Southern culture is just the b*stard child of AA culture from food, music and even spirituality.

If you feel like it we talked abut it in this thread.
Refuting the myth that Black American music/culture is "Europeanized".

 

[Rhapscallion Démone]

But it WAS African American history month

True lol, I was just pointing out that the waters aren't as murky as they seem.

 

[Free White & 21]

@IllmaticDelta can explain way better than I can. But it should be common knowledge that White Southern culture is just the b*stard child of AA culture from food, music and even spirituality.

If you feel like it we talked abut it in this thread.
Refuting the myth that Black American music/culture is "Europeanized".

I'll peep it when I get back on my laptop

 

[Jammer22]

I'm with @Diasporan Royalty on this.

It really doesn't take much to logically determine who you are. People just get lazy, or want to hide under AA by playing word games.

If you are African, but can designate which country you come from, don't be lazy and go with AA.
You know damn well you can be more precise than those who are U.S DOS in terms of nationality or Ethnicity.

When U.S DOS say it, the African part of AA is literally a statement about their pan-african bloodline, origins, and culture. Plus they coined the term a long time ago to describe the former conditions leading to their ethno-genesis.

I don't see a need for AA to change identification terms. They just need to correct people from the AA politely. (Enforcement)
Kinda like how Africans make sure you ain't suppose to wear these beads from over there or Kente cloth or dashikis.
(We wouldn't want there to be any unintentional cultural appropriation now, would we?)

See, it's people in the diaspora who should be specific.

My parents would be Jamaican Americans. Immigrants.
For example, I'm Jamaican American 1st gen.

A Ghanian brehette coming here is Ghanian American.
A Nigerian breh is Nigerian American.

Simple, no?

EDIT: Messed up. I'm 2nd gen.

 

[AB Ziggy]

I'm with @Diasporan Royalty on this.

It really doesn't take much to logically determine who you are. People just get lazy, or want to hide under AA by playing word games.

If you are African, but can designate which country you come from, don't be lazy and go with AA.
You know damn well you can be more precise than those who are U.S DOS in terms of nationality or Ethnicity.

When U.S DOS say it, the African part of AA is literally a statement about their pan-african bloodline, origins, and culture. Plus they coined the term a long time ago to describe the former conditions leading to their ethno-genesis.

I don't see a need for AA to change identification terms. They just need to correct people from the AA politely. (Enforcement)
Kinda like how Africans make sure you ain't suppose to wear these beads from over there or Kente cloth or dashikis.
(We wouldn't want there to be any unintentional cultural appropriation now, would we?)

See, it's people in the diaspora who should be specific.

My parents would be Jamaican Americans. Immigrants.
For example, I'm Jamaican American 1st gen.

A Ghanian brehette coming here is Ghanian American.
A Nigerian breh is Nigerian American.

Simple, no?

Your parents would be Jamaican Americans since they are Jamaicans with American citizenship.

You would be just American who happens of be Jamaican descent. Different from Jamaican American unless you have dual citizenship via your parents.