IllmaticDelta
Veteran
That black in the modern sense is a concept made by african american.
It's not a lie though.
That black in the modern sense is a concept made by african american.
At this point, I think you're trolling and your medical condition has nothing to do with your being constantly rejected by women. You're hardly qualified as either a geneticist, anthropologist or historian to discuss this matter, let alone make a thread on this topic.They did suffer alot under cacs in Australia for bein "black", not to mention alotta them identify with the black struggle. Hebrew Israelites, where do Aborigines fit in ur peoples master plan?
No.
Black = dark skin and nappy hair.
@Poitier would be eating so well in this thread
Maybe this video from Australia will give you some insights, how things may work "down under". You are looking at things from indigenous Australian perspective. Whether you agree or disagree that is your issue, but you don't live in their world nor you understand their own personal struggle.
Hill again on when "black" became an identity in Jamaica
But all in all black is a concept. That's why till this day people are still arguing on who is black.You are never gonna come to a conclusion. But to say AA created the concept of the term is dumb, when white people basically used the term and set the rules.
Black Americans have used various names—African, colored, negro, Afro-American, Black, and African American—to identify themselves. Sometimes these terms were used interchangeably, but, more often than not, one term predominated during a particular historical period. Until about 1915 (through slavery, Reconstruction, and the post-reconstruction periods) the word “colored” was commonly used to designate persons of African descent, and even as late as 1909, when the National Association of Colored people was founded, and 1912, when James Weldon Johnson’s important The Autobiography of an Ex-Colored Man was published, the term was still in general usage.
Beginning in 1915 with the advent of World War I and the migration of Blacks from the South to the North and from rural areas to urban centers, Black people in this country espoused new concepts of self and of race. The publication of Alain Locke’s The New Negro in 1924 and Carter G. Woodson’s initiation of Negro History Week in 1926 and his founding of the Journal of Negro History [1916] and of the Association of the Study of Negro Life and History inaugurated a new period in Black cultural development.
The shift from “colored” to “Negro” in popular usage reflected a profound change in racial ideology. For the first time, there was a collective affirmation of ethnicity on both the political and the cultural levels, as evident by the Garvey movement and the Harlem Renaissance in the arts. From 1915 to 1965, the word “Negro” symbolized the prevailing ideology, that Black People could realize their greatest potential through integration into the mainstream of American society.
In 1965, however, Malcolm X enunciated his concept of blackness and initiated a movement that hastened a profound effect In very phase of American life—politics, education, business, the arts, etc. Malcolm committed a radical and revolutionary act by rejecting the term “negro” in favor of the word “Black,” and in so doing (1) he placed the protest movement of the 1960 within the historical context of Black nationalism, (2) he established a confrontational dichotomy—Black versus White—which characterized race relations in this country, and (3) he rejected the White, Anglo-Saxon, protestant, middle class norm as a standard for assessing Black culture.
In a brilliant stroke of genius, Malcolm used the word “Black” to affirm and to validate the physical (dark skin, kinky hair, wide nose, full lips) and the cultural (Black speech, the blues, gospel music, funkiness) characteristics of the race. Like Harriet Wilson in her 1859 novel Our Nig, Malcolm employed irony and semantic inversion in using a term of denigration as a means of racial affirmation to move Black people from the “If you’re white, you’re all right; if you brown stick around; if you’re black, get back” mentality to a “Black id beautiful” positive frame of reference.
Historically, then Afro-Americans have called themselves “colored,” “Negro” and “Black,” but even in the earlier periods race leaders, particularly the proponents of militant racial protest, consistently used “Black” as a term of ethnic identification. For example,
David Walker (1829) “ . . . the world may see that we the Blacks or Colored People are treated more cruelly by the white Christians of America.”
Nat Turner (1831) “ . . . it had been said of me in my childhood by those by whom I had been taught to pray, both white and black, . . . that I would never be of any use to anyone as a slave.”
Frederick Douglass (1852) “There are seventy-two crimes in the State of Virginia, which if committed by a black man, subject him to the punishment of Death; while only two of the same crimes will subject a white man to the like punishment of death.”
W.E.B. Du Bois (1903) “Away with the black man’s ballot, by force or fraud—and behold the suicide of a race.”
Marcus M. Garvey (1923) “Let white and black stop deceiving themselves. Let the white race stop deceiving themselves. Let the white race stop thinking that all black men are dogs and not to be considered as human beings.
Langston Hughes (1926) “The road for the serious black artist, then, who would produce a racial art in most certainly rocky and the mountain is high.”
Malcolm X (1960) “As a collective mass of Black people we have been deprived not only of civil rights, but even our human rights. The right to human dignity . . . the right to be a human being.”
Thus, the term has political connotations, for it expresses militant opposition to racial oppression through its association with black nationalism, “ . . . a body of social thought, attitudes, and actions ranging from the simplest expressions of ethnocentriam and racial solidarity to the comprehensive and sophisticated ideologies of Pan-Negroism or Pan-Africanism,” according to John H. Bracey et al in Black Nationalism in America. It is not by chance that W.E.B. Du Bois, perhaps the greatest theoretician of Black nationalism in the twentieth century, entitled his seminal work The Souls of Black Folk in 1903.
These passages are admittedly interesting.
I should probably read the book to get a more substantial undertstanding for his theses. In the short term I'll say this though...assuming the subjectivity of his theses is objectively correct, from a lingusitic and agency perspective, Caribbean folks still identify as being black.
Most sub-saharan africans with a grasp on the Western concepts of race would never deny that they're "black" based on phenotype (they often fit the perceived true "negro" stereotypes) but there are Horn of Africa, Africans, who have their own concepts of race inside Africa, that will deny that they are "black".
It doesn't really happen with people from nations that are obviously black looking. It's more of a thing you see from nations where they have huge afro-european/triracial populations combined with 3 tier caste systems/reverse one drop rules or African's who don't fit the stereotypical "broad negro" look.
Im not a troll. I only post stuff that can be backed up
I never said they didn't. As I said before
good luck trying to disagree with scienceI disagree
Firstly...I'm not sure what he means by "meaningless". You'd have to clarify that.
Secondly...I was speaking for Caribbean. Can't speak for Ghana as I've never been there. Coli brehs from Ghana will have to provide any input there.
This is a stupid assertion. If race is a real thing, then it has to be based on overall genetic similarities and behaviors.
Australian Aborigines and Pacific Islanders are more closely related to Asians than Africans.
The end.
She claims to be "mostly Indian" with a "little bit of African" though.