Rhapscallion Démone

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Negro (The Word) A History
Date:
Sat, 1541-11-01
The word Negro is discussed on this dates Registry. This brief article and its references is written to add to the history of this word.

Negro means "black" in both Spanish and Portuguese languages, being derived from the Latin word niger of the same meaning. The term "negro", literally the Spanish and Portuguese to refer to Black Africans and people with that heritage used “black.” From the 18th century to the mid-20th century, "negro" (later capitalized) was considered the correct and proper term for African Americans. It fell out of favor by the 1970s in the United States.

In current English language usage, "Negro" generally is considered acceptable in a historical context or in the name of older organizations, as in the United Negro College Fund, and is used more commonly by those born before the post World War II baby boom. Lyndon B. Johnson was the last American president to publicly refer to the African American population as Negroes (to which, for much of his life, he gave the Texas pronunciation nigras, widely considered an insult by African Americans). Before he left office, he had begun to employ the word blacks, too. 19th and 20th century anthropologists used the related word (Negroid) to refer to a race of people from Africa. This ended in the mid-to-late 20th century. The word has had a similar history in languages such as Italian. Currently in Italy, using the term "negro" to refer to a black person would be considered a racist insult, suggestive of fascist opinions. Yet, in Portuguese, the socially accepted term nowadays is "negro" (literally, "black"), while "preto" (meaning, in this context, "black-skinned") usually is seen as a possible insult because of societal color bias. But, today some Portuguese people and Portuguese speaking Africans prefer the term preto in opposition of branco (white), than negro (that also can mean "dirty"). In French, nègre was the word generally used in the 19th century and earlier times to describe Black persons of African origin. It now has heavy colonial undertones, and the word noir (literally, "black") is always used instead, except occasionally when specifically discussing slavery or colonialism, or when nègre is used as slang for ghostwriter.

In Argentina and Cuba, negro (negra for females) is a word commonly usually used to refer to friends or people in general, and does not have a racist connotation. For example, one may say to a friend, "Oye, negrito. Como estás? Literally, that translates as, "Hey, black man, how are you doing'?" Here, "negro" is used in its diminutive form "negrito", as a term of endearment meaning "pal", or "buddy" or "friend." "Negrito" has come to be used to refer to a person of any ethnicity or color, and also can have a sentimental or romantic connotation similar to "sweetheart," or "dear" in English. (In the Philippines, Negrito was used for a local dark-skinned short people, living in the Negros islands among other places) In other Spanish-speaking South American countries, the word negro can also be employed in a roughly equivalent form, though it is not usually considered to be as widespread as in Argentina or Cuba (except perhaps in a limited regional and/or social context). In Cuba, moreno is used for a Black person. In other parts of the Spanish-speaking world, moreno means just "tanned" or brunette.

In the Post-Soviet states the word negr (derived from negro) commonly refers to somebody with the African ethnic roots. Because the majority of the population has seen such people only on television or in films, the word negr does not have any negative aftertaste. The direct translation of "black" (chjornyj) refers nowadays to people from the southern regions of the former Soviet Union (Armenia, Azerbaijan, Georgia etc.) and is considered a racist insult. The word cvetnoj ("coloured") is also socially unacceptable in most layers of society. Controversy around the word "Negro" has spread to many languages, to a greater or lesser extent, because many have come to perceive the usage of any word similar to "Negro" with respect to black people in any language as a possible form of insult. Internationally, there is no definite consensus.

While some argue that prevailing attitudes in the United States of America (and elsewhere) should not always be taken into account when deciding what words people should use in other languages, others try to avoid using "Negro" or its variants, as they have come to consider that it could be possibly offensive. Implementing this decision is not always easy, because in some languages the word for "black" is not considered to be a better alternative at all (in Russian chornyi is a name for minorities like Chechens, in Estonian must also means "dirty", etc.) Other options are "dark skinned" or "African".

However, many languages presently do not have any widely accepted alternatives for an alternative to "Negro" that is more neutral or positive in its associations. Some Spanish-speaking people have adopted the term "negrito" or even "azulito" (the diminutive of "azul", the color blue) instead of "negro" to avoid the insulting connotation of the word in English, especially around English-speaking people who do not know Spanish. A specifically female form of the word—negress—was sometimes used; but, like another gender-specific word "Jewess", it has all but completely fallen from use. Both are considered racist and sexist.

As with other racial, ethnic, and sexual words that are seen as pejoratives, some individuals have tried "reclaiming" the word. An example of this is artist Kara Walker. In the US, some African Americans may use the term playfully among themselves (as in "You can't please Negroes"), especially throughout the American South and other areas with a higher percentage of African Americans. Such usage is similar to that of the word nikka, although it is generally not considered profanity, and is less offensive
Negro (the word) a history | African American Registry
 

Rhapscallion Démone

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The Words 'Oriental' and 'Negro' Can No Longer Be Used in US Federal Laws | VICE News


untitled-article-1463842836.jpg


POLITICS

The Words 'Oriental' and 'Negro' Can No Longer Be Used in US Federal Laws
By Tess Owen

May 21, 2016 |
President Barack Obama has signed legislation that will make the words "Negro" and "Oriental" things of the past, striking the racially-charged terms from federal law.

In a rare instance of bipartisan cooperation, the measure passed easily through Republican-controlled House and received unanimous support in the Senate, The Hill reports.

"The term 'Oriental' has no place in federal law and at long last this insulting and outdated term will be gone for good," Representative Grace Meng, a Democrat from New York, said in a statement.

The law targets two anti-discrimination areas of US law that use antiquated language to describe racial or ethnic groups.

Until now, one section of the Department of Energy Organization Act referred to a "Negro, Puerto Rican, American Indian, Eskimo, Oriental, or Aleut or is a Spanish speaking individual or Spanish descent." Similar language was used in a 1976 Public Works Act.

After New York banned state documents from using the term "Oriental" in 2009, following similar action by lawmakers in Washington state, San Francisco Chronicle columnist Jeff Yang told NPR that the word is loaded with cultural baggage.

Related: Judge Orders Mississippi School District to Desegregate, Ending Decades-Long Fight

"It's a term which you can't think of without having that sort of the smell of incense and the sound of a gong kind of in your head," Yang said. "Orient basically translates into East... you know, kind of contextually thinking about what... the East means, that only applies in a flat world."

Frank H. Wu, a law professor at Howard University and the author of Yellow: Race in America Beyond Black and White, told the New York Times in 2009 that, while the term isn't inherently negative, it's antiquated and "conjures up an era."

"It's associated with a time period when Asians had a subordinate status," Wu said, adding that the term was evocative of "exoticism and with old stereotypes of geisha girls and emasculated men."

The term "Negro" was used widely in the US until the civil rights era of the 1950s and 1960s, when the movement's leaders said they found it problematic because it evoked the subjugation that black Americans were forced to endure, from slavery to segregation. Most notably, Malcolm X took a stand against the term, saying he preferred "black" or "Afro-American."

Six years ago, when the United States Census Bureau announced that the term Negro would be included in the 2010 census, people were upset. But Erin Aubry Kaplan, a writer and journalist, wrote in an op-ed for the Los Angeles Times that there was a generational divide when it came to attitudes toward the term. The Census Bureau insisted that 50,000 older black Americans identified themselves as "Negro" on a previous census.

"I get why," Kaplan wrote. "Though it was the accepted term until the late '60s, for those born after that, 'Negro' is something they never answered to, a word that sounds only slightly less incendiary than '******.'

Related: Black Female Cadets Under Investigation for 'Raised Fist' Picture at West Point

"Its taint goes back to slavery, when Southerners paternalistically referred to even free blacks as 'our negroes,'" Kaplan added. "Contrast this unpleasantness with Barack Obama, who has established a 21st century standard of racial consideration that's figuring into just about every discussion of color these days. To blacks of all ages, 'Negro' and President Obama sharing the same era just feels wrong — maybe he isn't post-racial, but isn't he at least post-Negro?"

On Friday, the same day that Obama signed the bill to wipe the term from federal documents, a senior Danish lawmaker who allegedly called the president a "Negro" announced that he was cancelling his trip to the US in September, according to the Associated Press.

Soeren Espersen claimed that an opposition lawmaker Tweeted an inaccurate English translation of his words. He said he decided to cancel the trip because he feared that its purpose would be "overshadowed" by the controversy sparked by his choice of words.

Follow Tess Owen on Twitter: @misstessowen
 

Rhapscallion Démone

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The Dozens

doz·en
ˈdəzən/
noun
plural noun: the dozens
  1. 1.
    a group or set of twelve.
    "a dozen bottles of sherry"
  2. 2.
    an exchange of insults engaged in as a game or ritual among black Americans
    .
Urban dictionary
dozens
Playing the dozens is an African American custom in which two competitors -- usually males -- go head to head in a competition of comedic trash talk. They take turns "cracking on," or insulting, one another, their adversary's mother or other family member until one of them has no comeback. In the U.S., the practice can be traced back to chattel slavery, when violence among slaves was a property crime with potentially draconian consequences. Verbal sparring became a substitute for physical contention. While the competition on its face is usually light-hearted, smiles sometimes mask real tensions.

The dozens can be a harmless game, or, if tempers flare, a prelude to physical violence. But in its purest form, the dozens is part of an African-American custom of verbal sparring, of "woofin'" (see wolf ticket) and "signifyin'," intended to defuse conflict amicably, descended from an oral tradition rooted in traditional West African cultures. The dozens is a contest of personal power -- of wit, self-control, verbal ability, mental agility and mental toughness. Defeat can be humiliating; but a skilled contender, win or lose, may gain respect.

"Yo' mama," a common, widely recognized argumentative rejoinder in African-Amercan vernacular speech, is a cryptic reference to the dozens.

The term "the dozens" refers to the devaluing on the auctionblock of slaves who were past their prime, who were aged or who, after years of back-breaking toil, no longer were capable of hard labor. These enslaved human beings often were sold by the dozen.

The Dozens - Wikipedia

It is also known as "blazing", "hiking", "roasting", "capping", "clowning", "ranking", "ragging", "rekking", "crumming", "sounding", "checkin", "joning", "woofing", "wolfing", "sigging", or "signifying",[1][2] while the insults themselves are known as "snaps".[3][4]

A variety of explanations have been offered for the popularity of the Dozens. Its development is intertwined with the oppression African Americans encountered, first as slaves and later as second class citizens. John Dollard viewed the Dozens as a manifestation of frustration aggression theory, a theory that he helped develop. He hypothesized that African Americans, as victims of racism, have been unable to respond in kind towards their oppressors, and instead shifted their anger to friends and neighbors, as displayed in the strings of insults.[12]

In 1962, folklorist Roger Abrahams explained the Dozens not only as a reaction to racism, but also as a mostly male behavior in a society dominated by women, hence the concentration on targeting opponents' mothers. Abrahams believed the Dozens to be exaggeratedly masculine behavior that is unable to be expressed except in short bursts where a participant attacks his opponent's mother in order to cause him to reply in kind and attack his own mother.[2]

Both Dollard's and Abraham's views have been criticized for not properly considering the context in which the Dozens is used. Folklorist Alan Dundes asserts that by basing their approach on psychoanalytic theory, neither Dollard nor Abrahams considers that the Dozens may be native to Africa, although Dollard does not rule it out. Dundes points out that, in addition to similar forms of verbal combat found in Nigeria and Ghana, where many African Americans have ancestral roots, Bantu and Kisii boys have been observed dueling verbally by attacking each other's mothers.[13]

The game is also viewed as a tool for preparing young African Americans to cope with verbal abuse without becoming enraged. The ability to remain composed during the Dozens is considered a hallmark of virtue among many African Americans. Two sociologists write, "In the deepest sense, the essence of the dozens lies not in the insults but in the response of the victim. To take umbrage is to be considered an infantile response. Maturity and sophistication bring the capability to suffer the vile talk with aplomb at least, and, hopefully, with grace and wit."[1]

Nonetheless, many such contests do end in fights. Roger Abrahams states that when African Americans reach a certain age, between 16 and 26, the game loses much of its appeal and attempts to enter into sparring contests often result in violence.[2] John Leland writes that the loser of the Dozens is the one who takes his opponent's words at face value, therefore ending his own performance in the back-and-forth exchange.[8]
 

Rhapscallion Démone

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Post Traumatic Slave Syndrome - Theory and Book | Joy DeGruy

Post Traumatic Slave Syndrome
POST TRAUMATIC SLAVE SYNDROME
As a result of twelve years of quantitative and qualitative research Dr. DeGruy has developed her theory of Post Traumatic Slave Syndrome, and published her findings in the book Post Traumatic Slave Syndrome – America’s Legacy of Enduring Injury and Healing”. The book addresses the residual impacts of generations of slavery and opens up the discussion of how the black community can use the strengths we have gained in the past to heal in the present.

WHAT IS P.T.S.S.?
P.T.S.S. is a theory that explains the etiology of many of the adaptive survival behaviors in African American communities throughout the United States and the Diaspora. It is a condition that exists as a consequence of multigenerational oppression of Africans and their descendants resulting from centuries of chattel slavery. A form of slavery which was predicated on the belief that African Americans were inherently/genetically inferior to whites. This was then followed by institutionalized racism which continues to perpetuate injury.

Thus, resulting in M.A.P.:

  • M: Multigenerational trauma together with continued oppression;
  • A: Absence of opportunity to heal or access the benefits available in the society; leads to
  • P: Post Traumatic Slave Syndrome.
Under such circumstances these are some of the predictable patterns of behavior that tend to occur:

KEY PATTERNS OF BEHAVIOR REFLECTIVE OF P.T.S.S.

Vacant Esteem
Insufficient development of what Dr. DeGruy refers to as primary esteem, along with feelings of hopelessness, depression and a general self destructive outlook.
Marked Propensity for Anger and Violence
Extreme feelings of suspicion perceived negative motivations of others. Violence against self, property and others, including the members of one’s own group, i.e. friends, relatives, or acquaintances.
Racist Socialization and (internalized racism)
Learned Helplessness, literacy deprivation, distorted self-concept, antipathy or aversion for the following:

  • The members of ones own identified cultural/ethnic group,
  • The mores and customs associated ones own identified cultural/ethnic heritage,
  • The physical characteristics of ones own identified cultural/ethnic group.

Th e book Post Traumatic Slave Syndrome incorporates her research in both America and Africa, as well as her twenty years of experience as a social work practitioner and consultant to public and private organizations. Dr. DeGruy first exposes the reader to the conditions that led to the Atlantic slave trade and allowed the pursuant racism and efforts at repression to continue through present day. She then looks at the seemingly insurmountable obstacles that African Americans faced as the result of the slave trade. Next she discusses the adaptive behaviors they developed—both positive and negative—that allowed them to survive and often even thrive.Dr. DeGruy concludes by reevaluating those adaptive behaviors that have been passed down through generations and where appropriate. She explores replacing behaviors which are today maladaptive with ones that will promote, and sustain the healing and ensure the advancement of African American culture.



The Study Guide is designed to help individuals, groups, and organizations better understand the functional and dysfunctional attitudes and behaviors that have been transmitted to us through multiple generations; behaviors that we are now transmitting to others in our environments of home, school, and work and within the larger society. The Guide encourages and broadens the discussion and implications about the specific issues that were raised in the book “Post Traumatic Slave Syndrome: America’s Legacy of Enduring Injury and Healing.”The Study Guide provides useful and practical tools to help the reader develop skills aimed at transforming negative attitudes and behaviors into positive ones.
 

BlackMajik

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Let us salute Justin Gatlin and Christian Coleman for coming in 1st and 2nd in the 100m Dash at the World Championships yesterday

A lot of people were hating yesterday becuz they beat Bolt:salute:

And one poster who has made sum :mjpls:comments about us Black Americans was salty as fukk too

Let em be mad:myman:
 

Neuromancer

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A Villa Straylight.
Let us salute Justin Gatlin and Christian Coleman for coming in 1st and 2nd in the 100m Dash at the World Championships yesterday

A lot of people were hating yesterday becuz they beat Bolt:salute:

And one poster who has made sum :mjpls:comments about us Black Americans was salty as fukk too

Let em be mad:myman:
link.
 

BlackMajik

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Click the link. U can pretty much follow what's goin on

The Official 2016 Olympics thread: Medals Are For the Elite but Zika is For Everybody

nikka all you have been doin in here is hating on USA. I understand ur Jamaican or whatever but stfu with all that shyt

U don't see a bunch of us in here hating on Jamaicans so u need to chill the fukk out. U act like u got the dog shyt beat outta u by sum American brotha in the past
 

IllmaticDelta

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Let us salute Justin Gatlin and Christian Coleman for coming in 1st and 2nd in the 100m Dash at the World Championships yesterday

A lot of people were hating yesterday becuz they beat Bolt:salute:

And one poster who has made sum :mjpls:comments about us Black Americans was salty as fukk too

Let em be mad:myman:


People act like aframs haven't been putting in work in track and field for more than a 100 years. We ain't new to this:mjgrin:
 
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Whogivesafuck

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Meet the Mother and Two Daughters Who Own 13 McDonald’s Franchises



patricia_williams_black_mother_daughters_13_mcdonalds_los_angeles.jpg





Patricia Williams and her daughters, Nicole Enearu and Kerri Harper-Howie, have built an empire of McDonald’s franchises in the Los Angeles, California area. Combined, they employ more than 700 people in the community and generate annual revenues of almost $50 million. In April 2017, they opened their 13th franchise location

Getting started

More than 30 years ago, Patricia, inspired by other family members who also owned McDonald’s franchises, took the leap herself. She was working at the time as a rehabilitation therapist, and her husband was a police officer for the LAPD. But they decided to cash out their retirement plans, and take out a small business loan to enter the world of fast food.

They opened their first McDonald’s location in Compton in 1984, but Patricia says it wasn't easy. To become a certified McDonald’s owner, you have to spend some time working in the store yourself and take required classes.

Patricia told the Los Angeles Sentinel, “It was a pretty intense, a three-year program and I had two young daughters. But like most things in life, it was the right time and the right place. The opportunity presented itself so I jumped right on in and I haven’t regretted one moment.”

Growing the business

Because the McDonald’s brand was growing so rapidly in the 1980's, the first location became a quick success enabling Patricia and her husband to purchase a second store.

However, shortly afterwards, their marriage fell apart and Patricia ended up buying out her husband's share of the company. But through the years, she continued to work hard on customer service and marketing, which helped significantly to increase the revenue at both locations.

In 1995, she made the smart move of selling both of her stores... and purchasing five more. Now, according to the Los Angeles Sentinel, she is the owner of every McDonald's in the city of Compton!

Patricia is also a recipient of the Golden Arch Award, the highest award that any McDonald's owner/operator can be given!

Bringing her daughters on board

It was never really Patricia's plan, but in the early 2000's, both of her daughters ended up getting involved.

After making a major career change, her daughter Nicole went through the McDonald’s franchise training program for owners and purchased a store. She later went on to became the first female, African American Chair for the McDonald’s Southern California Regional Leadership Council.

Her other daughter Kerri, who is a lawyer, started out first by providing legal and HR help to her mother’s franchise locations. But, she too wanted to be her own boss, so she completed a training program with the Next Generation program at McDonald’s - a program for children of McDonald’s owner operators.

She told the Los Angeles Sentinel, “The opportunity to show my kids what it’s like to be my own boss is invaluable and I’m lucky enough to have a sister who I work extremely well with. She and I have been close our entire lives so that made the decision even easier.”

Creating a better experience... and community

Today, the three of them are together running a multi-million dollar company that provides hundreds of jobs to the local community. Via their non-profit organization called the Williams/Enearu Organization, they also provide scholarships to local students, and fund various local and national charities.

But technology and modernization in their community is also important to them!

Their newest franchise location features digital touch screens at every table, and self-ordering kiosks. But traditional customers who still wish to order at the cash register can do so via their HD television digital menu boards. The location also features Wi-Fi for customers who want to connect to the internet, and an innovative, interactive and digital Play Place for children.

Patricia and her daughters say that implementing these changes is a reflection of their ongoing commitment to enhance and contribute to the local community.
 
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