Why is Poitier an insecure fakkit? Alway pickin on other black groups :dahell:

[UnoVon]

you let another man get you upset and you follow his every post

you're a joke and guaranteed bum nikka

Wtf is your bytch ass talking about, calling me a bum nikka the only friends you got is them ugly ass dogs in your avy and how the fukk am I stalking your bytch ass nikka just because I wanna break your jaw don't mean I'm a stalker

 

[Supa cat]

Bare jamaicans pawging here in tdot. Yall are the worst c00ns trussssssssssst

"Bare" wonder where you got that from. This is rich when your people try to distance themselves from Africa as much as possible. I wont say anymore tho cause I got some wariya fam.

 

[Bawon Samedi]

umm I've posted proof pics too. You got your black friend to take that pic cac. Youse a cac.

I never said reggae influenced the whole trap scene. Foh. I said you can see reggae influences and you also find Carribean influence In southern style as a whole.

Cac

everything. We? nikka you're from Ohio. I have a bigger claim to both hip hop and trap than you do.

Lot of trap beats have reggae influences.

If you can't see Carribean influence in the whole southern culture then you're retarded.

Still waiting for you to explain.

Gucci Mane was influenced by Buju Banton

 

[Piffiztheanswer]

Poitier dont know me but he good money he spits the truth unfiltered at times but he keeps 100

 

[BigMan]

He's def made very xenophobic borderline racist comments before

It is what It is

 

[Cake]

Bare jamaicans pawging here in tdot. Yall are the worst c00ns trussssssssssst

how does fukking white women make you s c00n? If anything you're watering down their bloodlines.

Don't be mad because pawgs go for Jamaicans.

 

[Poitier]

I agree sometimes he goes hard. He also seems to dislike me. (Probably because I'm AC.)

nah you're alright except the

 

[Bawon Samedi]

The issue at hand is people dont understand Race,Ethnicity, and Nationality.

"We" are all Black, Black Race has tons of different ethnic group, and a Black Person could be from different Nations.

Black people are the only ones who were victims of the Transatlantic slave trade thus we cannot use the same "guidelines" as other groups when it comes to describing ourselves as no other group has had a disruption of the magnitude as black people (specifically those of West African ancestry).

That said, Black Americans relate to each other no matter their ethnicity, a Black kid with Jamaican parents that was born in Harlem will relate to an AA more than he would a Black kid born in Kingston, because even if his parents passes down Jamaican culture, that child is still a Black American and takes on the issues other Black Americans face.

The issue with Immigrants is that they were born into one culture and moved to another culture and think they are a Black Jamaican living in America thus the issues of Black America does not impact them which is false. So while the immigrant may not understand the cause of the issues in the land they are in, it would be wise to honor what is happening because the same way a Black Jamaican can criticize Black Americas (in particular AAs) about why they have issues, a Black American can look at the state of Jamaican and make the same criticism.

The issue globally is white supremacy had created the narrative in every nation that the black natives there brought their issues on themselves, and people who immigrate to these lands think of it as being fact since these narratives are typically the only introduction and knowledge they have of people from those nations.

Exactly.

 

[Cake]

Still waiting for you to explain.

Gucci Mane was influenced by Buju Banton

a lot of trap beats= the whole trap scene?

I'm not having a serious conversation with an admitted cac.

 

[IllmaticDelta]

"AfroAmerican" being used



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

why didn't we just rock with that. Way back than

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.
Click to expand...​

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.
​

​

 

[Poitier]

Wtf is your bytch ass talking about, calling me a bum nikka the only friends you got is them ugly ass dogs in your avy and how the fukk am I stalking your bytch ass nikka just because I wanna break your jaw don't mean I'm a stalker

im gonna say what i wanna say and you won't do shyt about it p*ssy nikka

 

[Bawon Samedi]

a lot of trap beats= the whole trap scene?

I'm not having a serious conversation with an admitted cac.

Tell us how the Migos flow was influenced by Bob Marley.

Learn me...

 

[Rarely-Wrong Liggins]

But @Poitier is the problem though? Some of these black immigrants are as bad as cacs.

 

[Poitier]

You don't have anything to say about @Clean Cut though who makes much worse posts about AAs?

The immigrants swear they weren't making anti AA post everyday before we shut that down

 

[Bawon Samedi]

I'm the only guy that can make a troll get infuriated.

Again tell us how Young Thug was influenced by reggae.