Why did they start calling us "African American"?

[ReturnOfJudah]

Israelites is who we are. They throw these other names on us to keep us in the dark

 

[IllmaticDelta]

I MEANT TO PUT HISPANIC. MY BRAIN TOOK A DUMP WHILE I WAS TYPING AND DIDN'T NOTICE.

ISN'T HISPANIC CONSIDERED AN ETHNIC GROUP ALSO?

..not really, it's just a quick way to group spanish speaking latin american's regardless of race. The ethnic groups would be Cuban, mexican, puerto rican etc..

 

[EndDomination]

Everything you managed to post is wrong.
Black is a race.
African-American is an ethnicity, tied to the nationality of the African peoples brought to the US in slavery and their descendents.
The only issue is that a whole bunch of smart-dumb Negroes have attempted to reframe the terms into some conspiracy nonsense.
It should be very, very obvious. Hence why they "Black Africans" is a term, to distinguish the racial group from the continent itself, which has "Arab Africans."

 

[EndDomination]

Israelites is who we are. They throw these other names on us to keep us in the dark

Being a dusty group of Arabs that wandered around Palestine and the surrounding Syrian region for a couple of millennia is not as enlightening as you're making it sound.

 

[videogamestashbox.com]

Everything you managed to post is wrong.
Black is a race.
African-American is an ethnicity, tied to the nationality of the African peoples brought to the US in slavery and their descendents.
The only issue is that a whole bunch of smart-dumb Negroes have attempted to reframe the terms into some conspiracy nonsense.
It should be very, very obvious. Hence why they "Black Africans" is a term, to distinguish the racial group from the continent itself, which has "Arab Africans."

Ahhhh, the ancient "cause I say so" defense!​

Everything you managed to post is wrong.
Black is a race.
African-American is an ethnicity, tied to the nationality of the African peoples brought to the US in slavery and their descendents.
The only issue is that a whole bunch of smart-dumb Negroes have attempted to reframe the terms into some conspiracy nonsense.
It should be very, very obvious. Hence why they "Black Africans" is a term, to distinguish the racial group from the continent itself, which has "Arab Africans."

Conclusion​

Currently we have the official use of "African American" as an umbrella racial term then we have the creation of ambiguity by attempting to use "African American" as an ethnic term beneath the racial umbrella as well. Why? Because While that ethnic group does exist ...there is no official term for it.
(This ambiguity is reflected in academia as well)

This is similar to the whole "White Jamaican" thing. Short of the terms for sub groups like "maroons" and "rastas" there is no term for the total "ethnic body" of African peoples in Jamaica. As a result when people say "Jamaican" they assume "black people" but of course their are East Asian, Indian, etc. populations as well.

Predicted misunderstandings​

Assumed question 1: So are you saying that the group who created american music, pushed for the civil rights all non white males enjoy, etc. is not considered their own ethnic group

Answer 1: No ...that's not what i'm saying

What I'm saying is that there was never any need to create a formal title for that group. Why? Because shy of immigrant hubs like NYC/Chicago/etc. there was never any need to distinguish between ethnic groups only "racial" groups. It's only been recently 1960s-70s that there has been a heavy influx of of various "African peoples" forming ethnic enclaves. Prior to this point people from the Caribbean, Africa, etc were "absorbed" fairly quickly.


Assumed question 2: Are you saying that the term "African American" is never used as an ethnic identifier

Answer 2: No ...that's not what i'm saying

The terms "African American" was meant to replace (colored, negro, black,etc) are racial designations. "African American" is a designation of race. With that said, when there is a need to differentiate ethnically between different "African peoples" in the U.S. people use it as an ethnic identifier ...(and I add)there by introducing semantic ambiguity. This country operates on racial designations before ethnic. The only ethnicity the census even tracks is Hispanic.





Assumed question 3: You do know there are numerous academic books/papers that speaks of "African Americans" as an ethnic group right

Answer 3: Yes ...See answer 2

This partly is what promotes that semantic ambiguity I mentioned. It's made even more conflicting because while sloppy ...it works ether way(Race or ethnicity) if i'm writing on the ethnic group it obviously works. If I'm writing on the racial group(in the U.S.) it still works. The sloppiness being that ethnic groups who have nothing to do with the event in question might get lumped in with the rest.


Assumed question 4: Why we gotta be called African Americans but white people don't have to be called European Americans

Answer 4: ! despise that fukk'n statement

We are called "African Americans" because we lobbied the press and government to be called "African Americans". If white folks want to do the same they are more than welcome.

Sidenote:
@Thomas your argument maybe going down the same road as @Poitier.....

OP I don't get what you mean by "attempting to use "African American" as an ethnic term beneath the racial umbrella as well."

Words aren't inherent with meaning. Humans give them meaning. If people are using African American as an ethnic term than it is an ethnic term. Doesn't mean its the only way it is used.



The argument of "who would get reparations" based on ethnicity is definitely an argument that exist.

Which was what I was about to reply to when I saw your post(just woke up bout 2hours ago)
If thats where you were going I suggest you wait until I reply to @Poitier so I don't have to rehash an argument.

 

[videogamestashbox.com]

Sorry folks but life/business came a knock'n last week

OP I don't get what you mean by "attempting to use "African American" as an ethnic term beneath the racial umbrella as well."

Words aren't inherent with meaning. Humans give them meaning. If people are using African American as an ethnic term than it is an ethnic term. Doesn't mean its the only way it is used.



The argument of "who would get reparations" based on ethnicity is definitely an argument that exist.

I'm going to answer this two ways.
1. I'm going to give you a direct answer to the question you asked above.
2. then I'm going to rephrase your question for what I think is the more pertinent question ...and answer that question as well.



Question 1: (direct answer)
What do I mean by "attempting to use "African American" as an ethnic term beneath the racial umbrella as well."?


Answer 1:
The specific quote was...

Currently we have the official use of "African American" as an umbrella racial term then we have the creation of ambiguity by attempting to use "African American" as an ethnic term beneath the racial umbrella as well.

This means that the term "African American" is being used both as a category(racial) and an item(ethnic) within that same category.

Example 1 of 2: (practical)

Spoiler: Example 2 of 2

Growing up my daddy would always refer to any box of cereal as "corn flakes".

So if we are talking about cereal as a category?

...he calls it "corn flakes"



If we are talking about the specific item/brand of cereal?

...he still calls it "corn flakes"

​

I.E.
He was... "attempting to use "corn flakes" as an "item/brand" term beneath the categorical umbrella(usage of the term corn flakes) as well."

Example 2 of 2: (hypothetical)

Spoiler: example 1 of 2

As a category i'm going to define this as fruit.

Within the fruit category is the item called a strawberry.

Within the fruit category is the item called a banana

Within the fruit category is the item called a fruit

Within the fruit category is the item called an apple

​

I.E.
right here I'm "attempting to use "fruit" as an "item" term beneath the categorical umbrella(usage of the term "fruit") as well."

For the purposes of the above examples I'm not calling this a good or bad practice. I'm simply explaining what I meant by...
"attempting to use "African American" as an ethnic term beneath the racial umbrella as well."



Question 2: (rephrased question)
What do I mean by "...the official use of "African American" as an umbrella racial term..."?


Answer 2:
I feel I've actually already explained this in the OP, and even included a diagram(see below). The block labeled ??? is where the ambiguity is introduced.

......

Conclusion​

Currently we have the official use of "African American" as an umbrella racial term then we have the creation of ambiguity by attempting to use "African American" as an ethnic term beneath the racial umbrella as well. Why? Because While that ethnic group does exist ...there is no official term for it.
(This ambiguity is reflected in academia as well)

This is similar to the whole "White Jamaican" thing. Short of the terms for sub groups like "maroons" and "rastas" there is no term for the total "ethnic body" of African peoples in Jamaica. As a result when people say "Jamaican" they assume "black people" but of course their are East Asian, Indian, etc. populations as well.

...........​

That said I'll go in a bit more ...just cause.


By "official" I mean an unambiguous term.


Lets say we are encoding items using a 2bit binary scheme.
00 = "tree"
10 = "boat"
01 = "car"
11 = "house"

Now what if i wanted to encode for a book?
?? = "book"

Within a 2bit binary scheme i'd have to start recycling codes such as...
00 = "book"

Now we have...
00 = "tree" & "book"
10 = "boat"
01 = "car"
11 = "house"

At this point I've introduced ambiguity because we have a code 00 that denotes two distinct values "tree" & "book". To be clear that's not the end of the world. We usually deal with ambiguity via context. This is done in everyday language all the time. So that a word can have distinct meaning depending on how it's used

Example:

Spoiler: Resolving ambiguity

"Google" the noun refers to the publicly traded company

While "Google" the verb may refers to the process of searching on google(or possibly any search engine) itself.

Matter a fact Google the company even discourages use of the term as a verb.

"A trademark is a word, name, symbol or device that identifies a particular company's products or services. Google is a trademark identifying Google Inc. and our search technology and services. While we're pleased that so many people think of us when they think of searching the web, let's face it, we do have a brand to protect, so we'd like to make clear that you should please only use "Google" when you’re actually referring to Google Inc. and our services."

-Posted by Michael Krantz, Google Blog Team
https://googleblog.blogspot.com/2006/10/do-you-google.html

To permanently solve this encoding issue creating ambiguity above we would increase to 3bit binary encoding. Now we can have an official/unambiguous code for book... 001 = "book"
000 = "tree"
100 = "boat"
010 = "car"
110 = "house"
001 = "book"

Having a unique identifier for each object is what I mean by official/unambiguous.

And the official entity identified by the term "African American" is...

Definition of Race Categories Used in the 2010 Census
“Black or African American” refers to a person having origins in any of the Black racial groups of Africa. It includes people who indicated their race(s) as “Black, African Am., or Negro” or reported entries such as African American, Kenyan, Nigerian, or Haitian.
https://www.census.gov/prod/cen2010/briefs/c2010br-02.pdf

 

[videogamestashbox.com]

Assumed questions​

Assumed question 1: Well whats wrong with ambiguity?
Answer 1: Nothing is inherently right or wrong with ambiguity. I'm simply stating...
a. That it exist given the way the term "African American" is used.
b. As a result there is no official(unambiguous) term for the ethnic group formed from Africans who became U.S citizens via the transatlantic slave trade.

Definition of Race Categories Used in the 2010 Census
“Black or African American” refers to a person having origins in any of the Black racial groups of Africa. It includes people who indicated their race(s) as “Black, African Am., or Negro” or reported entries such as African American, Kenyan, Nigerian, or Haitian.
https://www.census.gov/prod/cen2010/briefs/c2010br-02.pdf


Assumed question 2: Well if nothing is wrong with ambiguity why even make a fuss about it?
Answer 2: No fuss on my end, again I'm simply stating that it exist so that the ramifications of that existence can be explored in terms of both...

a. clearing the misconceptions people have about the term

I need to do a post breaking down what the term "hotep" even means ...cause both the people who try to use it positively and the ones who try to "shay butter" / "septum ring" it misuse the term. Though one more than the other.






That said I'm currently doing a write up on where the term "african american" comes from, cause it's a lot of confusion around that also ...also the origin of AA is a more relevant conversation

"Shea Butter" woman is the female equivalent of Hotep man. Both of them take Afrocentrism and pseudo-spiritualism to a ridiculous point, where they outright make up history, physics, biology, etc. Though the way the terms have been stretched, it seems that they're applicable almost anywhere.
And I though AA as a ethnicity was very direct, with Black as a race category.

That is a great nutshell in terms of how those terms are commonly used and what I'm referring to.
I.E. the understanding put forth in your post is exactly why I want to make those threads.

3 topics I want to make.
1. origin of the term "African American" (pretty much done, just having hard time finding a paper by S. O. Y. Keita i want to reference)
2. origin/usage of the term "hotep"
3. misunderstood terms/concepts "the one drop rule"


Though to be honest I'm always in the middle of making a topic ...usually get stuck in research mode though ...or business pops up

b. the practical implications of there being no official term(which I already covered in the OP)

​

SIDE NOTE: this is actually a problem that people who work with dna have when you read certain papers. Because "African American" is a grab all citizenship term dna samples that use it are not sure who they are dealing with.(This problem is detailed below by Dr. Shomarka Keita in the comments/notes attached to the following academic paper)

A Note on Terminology for African Descendant Populations in North and South America
Posted by soykeita on 18 Mar 2012 at 12:27 GMT
Y Chromosome Lineages in Men of West African Descent


The phrase Legacy Afro-North American describes populations and individuals who are known or understood to be descendant of Africans who were brought to the United States via the Middle Passage, i.e. who are a legacy of the trans-Atlantic slave trade. "Legacy African American" could also be used. These phrases exclude Africans, no matter their geographical origin in Africa, who came by other means. This term would have parallels for South America and the Carribbean where there are also legacy populations (Legacy Afro-South Americans or Legacy Afro-Latinos for example).

The legacy status is deemed to have significance because of various known microevolutionary factors and likely epigenetic effects on these populations, which are socially defined differently in each country. (Remote African ancestry is not a factor in social definitions in all of the societies.)

The members of the legacy populations should not be homogenized with recent immigrants, something very important in health studies, irrespective of the definitions of census or bureacratic "race" notions. Another accurate designation for these groups/populations in the new world would include Middle Passage (or middle passage) Americans, with or without other descriptors (eg Middle Passage North Americans or Middle Passage Americans), because "Middle Passage" is restricted to those who came in this manner from tropical Africa. Other African peoples from Algeria to Zimbabwe have come to the US since the end of the great tragedy of the slave trade. They should be designated by their nationality regardless of phenotype and its assumed indicator or origin in the received racial schema and its erroneous basis (e.g.s. Algerian American). Nomenclature should accurately reflect a population or individual if the goal is to embed useful information in the terminology.

Assumed question 3: If the ambiguity can be resolved via context then doesn't that invalidate it as being ambiguous?
Answer 3: No ...the fact that there is a mechanism used to resolve the ambiguity doesn't negate the fact that the ambiguity exist. The very fact that the mechanism is necessary at all points to the existence of the ambiguous term.
(Just because I have a card key that that resolves my barrier(locked door) to entering the building doesn't mean the locked door permanently cease to exist)




Assumed question 4: What people call things changes with time & environment you out here trying to tell folks what they can and can't say?
Answer 4: No...I'm not dealing with what people can & can't; should or shouldn't say. I'm simply stating what is, how it came to be, and the implication of those dynamics. no more no less

 

[videogamestashbox.com]

(time stamped for convenience)​

 

[videogamestashbox.com]

..not really, it's just a quick way to group spanish speaking latin american's regardless of race. The ethnic groups would be Cuban, mexican, puerto rican etc..

One of these days I should be a pro troll and linguistically group together people from...

• Falkland islands (Cac)
• Guyana (East indian)
• Jamaica (African Diasporan)
• U.S. (Asian)
• Canada (Indigenous American)

....and troll-tastically put them forth as "Anglos" all coming from the same "Anglo culture" the same way people lazily lump together so called "Hispanics" & "Latinos".

Hell short of maybe sports & entertainment a place like Mexico has more in common with the U.S. than any other "Latin" country in terms of....
(food, politics, economy, population, historical contact, etc etc.)






Matter a fact I would say the African diaspora in the Americas have more in common than so called "Hispanics" & "Latinos". ...and I'm not talking about surface level things here either.

• Political movements (pan africanism, black power movement, resisting slavery)
• music (especially Jazz, hiphop, and Reggie)
• Population & emigration patterns
• Food
• Genetics
• Scholarship ("Africology" programs)
• Historical figures (Garvey, kwame ture, jean-jacques dessalines, etc)
• "Traditional African Religions"
• etc etc etc

shyt that might be my new "mega thread" topic....
"The African diaspora in the Americas have more in common than so called "Hispanics" & "Latinos" "
...gotta shorten the title ...but I likes

 

[ReturnOfJudah]

Jesse Jackson started that
'African-American' Favored By Many of America's Blacks

 

[Nicole0416_718_929_646212]

......

 

[videogamestashbox.com]

Jesse Jackson started that
'African-American' Favored By Many of America's Blacks

Correct, I stated that along with other data you may find interesting in the "Ideological Timeline" part of the OP. [poke spoiler button]

........
...............
Modern History
The term "African American" ...where did it come from?​

It was announced/POPULARIZED by Jesse Jackson in 1988 after Dr. Ramona Edelin suggested it during a group meeting of 75 people who all agreed it's a good idea to change the name to African American.

That said the term African American was already in use, though mostly in academic & "cultural nationalist" circles.

Leaders Say Blacks Want To Be Called 'African-Americans'
AP, Associated Press
Dec. 20, 1988 5:05 PM ET

Ideological Timeline​

Given the original declaration was in 1988, below I've included a time line of articles (1967,1989,1991,1997,2005,2013) that gives a clear idea of the politics/"zeitgeist" of African American thought around the term.

Spoiler: Timeline

Timeline: (1967,1989,1991,1997,2005,2013)​

What's In a Name?
Negro vs. Afro-American vs. Black
Lerone Bennett, Jr.
Senior Editor, Ebony Magazine
Source: Ebony 23 (November 1967)

"... The word "Negro" is not geographically or culturally specific. "Historically," he says, "human groups have been named according to the land from which they originated .... The unwillingness of the dominant group to recognize the humanity of the African is evidenced by the fact that when it is necessary or desired to identify Americans in terns of the land of their origin, terms such as Italian-American, Polish-American, Spanish-American, Jewish-American (referring back to the ancient kingdom and culture of Judaea), etc., are employed. In the American mind there is no connection of the black American with land, history and culture--factors which proclaim the humanity of an individual." Baird denies that the English word "Negro" is a synonym for black. He says. "'Negro' does not mean simply 'black,' which would be the simple, direct opposite of 'white.' We talk about a 'white man' or a 'white Cadillac'; we may talk, as many unfortunately do, of a 'Negro man,' but never of a 'Negro Cadillac.'

Baird believes the word "Afro-American" will supplant the word "Negro." He does not object to the term "black," which, he says, lacks the historical and cultural precision of the word "Afro-American." He is supported in this view by Richard Moore, Harlem bookstore owner and author of The Name "Negro"--It's Origin and Evil Use. Moore says the word "Negro" is so "saturated with filth," so "polluted" with the white man's stereotypes, that "there is nothing to be done but to get rid of it." He prefers the word "Afro-American" because of its "correctness, exactness, even elegance." He believes the adoption of the word will force "these prejudiced European-Americans" to reevaluate black people in terms of their history and culture. "Black," Moore said, "is a loose color designation which is not connected with land, history, and culture. While I recognize it as a step forward in getting rid of the term 'Negro,' I think it is necessary to take the next step. " ..."

Timeline: (1967,1989,1991,1997,2005,2013)​

January 31, 1989
'African-American' Favored By Many of America's Blacks

Timeline: (1967,1989,1991,1997,2005,2013)​

Vol. 106, No. 1 (Spring, 1991)
From Negro to Black to African American: The Power of Names and Naming on JSTOR

Timeline: (1967,1989,1991,1997,2005,2013)​

No. 16 (Summer, 1997)
The Emergence of the Term "African American" at Two Prestigious Institutions: The New York Times and the Supreme Court on JSTOR

Timeline: (1967,1989,1991,1997,2005,2013)​

2005
African American, (the term); a brief history | African American Registry

Timeline: (1967,1989,1991,1997,2005,2013)​

February 25, 2013
http://nypost.com/2013/02/25/census-to-replace-negro-with-black-or-african-american/

 

[IllmaticDelta]

afroamerican/african mamerican and "black" are not white terms but terms self assigned by "aframs"



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



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

to add to that


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).

.
.

(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.

.
.
and

The Organization of Afro-American Unity (OAAU) was a Pan-Africanist organization founded by Malcolm X in 1964. The OAAU was modeled on the Organisation of African Unity, which had impressed Malcolm X during his visit to Africa in April and May 1964. The purpose of the OAAU was to fight for the human rights of African Americans and promote cooperation among Africans and people of African descent in the Americas.

.
.
.
.

Her name was Sarah Rector. She was a young black girl born in Indian Territory on March 3, 1902. Her parents were Joseph and Rose Rector, all of Taft, Indian Territory. Her story is similar to that of Danny Tucker another black child born in Indian Territory. He, like Sarah had a humble beginning, and he, like Sarah would make headlines for sudden wealth acquired by oil rich land.

Early in her young life, Sarah received a land allotment like all who were members of the Creek Nation. Like thousands of blacks once held in bondage by the Five slave-holding tribes, (Cherokee, Choctaw, Chickasaw, Creek and Seminole Nations) she and her family members received land allotments prior to Oklahoma statehood. It was a general practice that Freedmen often receive land considered to be of less value for farming as did citizens declared as Indians By Blood, and Inter-Married Whites. However, the story changed when oil was discovered on her land allotment, near Taft, Oklahoma.

Her wealth caused immediate alarm and all efforts were made to put the child Sarah under "guardianship" of whites whose lives became comfortable immediately. Meanwhile Sarah still lived in humble surroundings. As white businessmen took control of her estate, efforts were also made to put her under control of officials at Tuskegee Institute.

Much attention was given to Sarah in the press. In 1913, there was an effort to have her declared white, so that because of her millions she could ride in a first class car on the trains.

These two snippets of an article appeared in the Chicago Defender about her:

 

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A few other examples I forgot to list

In 1904, Booker T. Washington approached Moore and asked him to become an organizer for the National Negro Business League which encouraged blacks to start their own businesses. In 1905, with secret funds from Booker T. Washington, Moore became editor and part-owner of Boston’s Colored American Magazine. Moore used the magazine to examine the horrors of lynching and the psychological effects of segregation. He also used it to defend his mentor, Washington, from attacks by critics of the Tuskegee philosophy.

Moore also followed Washington’s call to start businesses by becoming a founder of the Negro Protective League in 1892 which organized the Afro-American Building and Loan Association.

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On June 15, 1904, with the help of other affluent blacks, Payton chartered the Afro-American Realty Company, issuing 50,000 shares at $10 each. Payton's business partner was a mortician named James C. Thomas. Along with Thomas, Payton formed the Afro-American Real Estate Company.

 

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1890s