You talk a lot of shit, but I’ll just ask you one question. What’s your plan to get 60 votes in the Senate?
Because until you can get 60 votes in the Senate all the rest of the shit you’re doing is flapping gums.
Joy Ann Reid smears black voters, labels #ADOS & #AMERICANDOS hashtags as bots
- Thread starter Mr. Met
- Start date
You talk a lot of shit, but I’ll just ask you one question. What’s your plan to get 60 votes in the Senate?
Because until you can get 60 votes in the Senate all the rest of the shit you’re doing is flapping gums.
paranoid much ? Once again u have made accusations about me. AMD ONCE AGAIN I WILL ASK" CAN YOU SHOW ME ..ONE TIME ...JUST ONE TIME , I have done any of these which u claim?
That's what people who don't have an argument, they accuse you of doing things u've never done as an excuse to run their fuckery
"Clowns to the left of me jokers to the right, here I am "
Fyi I can bet my life I've done more for native black Americans families and youth n even the black diaspora not only just native black Americans than uve ever done in ur life..
... on my mother's life
.. but carry on ..
" CAN YOU SHOW ME ..ONE TIME ...JUST ONE TIME , I have done any of these which u claim?
That's what people who don't have an argument, they accuse you of doing things u've never done as an excuse to run their fuckery
"Clowns to the left of me jokers to the right, here I am "
Fyi I can bet my life I've done more for native black Americans families and youth n even the black diaspora not only just native black Americans than uve ever done in ur life..
... on my mother's life
.. but carry on ..
He listened to some podcasts. Hard to top that.
No, I've actually studied the issue as presented by reputable scholars, and I'd suggest you to do the same. You can start here: https://www.researchgate.net/publication/4791140_Forty_Acres_and_a_Mule_in_the_21st_Century
then move on to here: https://thenextsystem.org/for-reparations
Then come back to the thread after you've done some self-educating and research.
" CAN YOU SHOW ME ..ONE TIME ...JUST ONE TIME , I have done any of these which u claim?
That's what people who don't have an argument, they accuse you of doing things u've never done as an excuse to run their fuckery
"Clowns to the left of me jokers to the right, here I am "
Fyi I can bet my life I've done more for native black Americans families and youth n even the black diaspora not only just native black Americans than uve ever done in ur life..
... on my mother's life
.. but carry on ..
The fact that you constantly jump in these reparations threads to push back against them tells me everything I need to know.
like literally I stopped engaging them , I only engage you , @voyuer & @AllUniverse17 but somehow I'm pulled back in with accusations of things i never said or did !!
YALL CAN LET ME KNOW WHEN U PLAN TO START ROUNDING UP IMMIGRANTS... I DONT WANT TO HEAR THE THREATS ANYMORE ..... !!
I left the thread but somehow I'm putting blocks to ur progress,
I LEFT !!
IM NO LONGER ACTIVELY INVOLVED IN THE ARGUMENT, HOW IS THAT AN OBSTRUCTION ?
I KNOW WHAT I DO AND WHERE N WHOM I BUILD WITH AND THEY ARE THE DIASPORA OF BLACK FOLKS IN AMERICA/EUROPE/CARIBBEAN AND THE MOTHERLAND.. NO GROUP OF BLACK FOLKS IS MORE SPECIAL THAN ANY OTHER ..
I left the thread but somehow I'm putting blocks to ur progress,
I LEFT !!
IM NO LONGER ACTIVELY INVOLVED IN THE ARGUMENT, HOW IS THAT AN OBSTRUCTION ?
I KNOW WHAT I DO AND WHERE N WHOM I BUILD WITH AND THEY ARE THE DIASPORA OF BLACK FOLKS IN AMERICA/EUROPE/CARIBBEAN AND THE MOTHERLAND.. NO GROUP OF BLACK FOLKS IS MORE SPECIAL THAN ANY OTHER ..
yes becos I see incompetent useful tools of white supremacy at work , wherever I see ur types I push back , I will not stand back and watch black people being used and bamboozled by zealots who have a very narrow vision of what the world is take advantage of legitimate concerns of black folks and use it as a tool to divide us!!
But like I have said before I LEFT THE THREAD AND GOT PULLED BACK IN !!...
DO WHAT YOU HAVE TO DO
GET YOUR GESTAPO READY THERES ALOT OF CLEANSING TO BE DONE
Tone puts out a lot of good info, but stating Africans sold other Africans into slavery misstates history. The trans Atlantic slave trade was wholly a white creation, African countries/tribes "participated" under duress. If African countries are guilty of slavery, then us blacks here are guilty of allowing black men to die at the hands of racists. There was no quid pro quo wealth transfer either. White people came, conquered, stole, and colonized. End of story.
I find it interesting that you invented a "new immigrant/old immigrant" distinction to try to wiggle your way out of the fact that black immigrants have helped you along the way.
Or is this the cac talking point breibart and Yvette fed you? If not, then please source your claims about this "new immigrant".
As it pertains to the issue of reparations, we are not in your way. Never have been never will be. You've been fed a lie.
Exactly. There’s an iron fist of republicans that will never, ever, ever allow reparations to pass, but he spends his time attacking other black people, immigrants, and dems. He should go to Republicans and point his anger at them.
Dude even said he’s willing to give republicans more power and “ride it out”.
Yeah, this is false. There have been too many threads made right here detailing tribal leaders who got rich from selling slaves to CACs.
"Rich" under the cloud of colonization.
Nope, just plain ol' rich. Some of their descendants are still rich nobility in their countries today
naw...they got rich, bruh...they just weren't cunning enough to get their guns and artillery up to match euros
Matter of fact...some were upset that the trade stopped.
The diaspora, as property, was the economy for tribes and colonizers of the new world.
https://www.newyorker.com/culture/personal-history/my-great-grandfather-the-nigerian-slave-trader
y parents’ home, in Umujieze, Nigeria, stands on a hilly plot that has been in our family for more than a hundred years. Traditionally, the Igbo people bury their dead among the living, and the ideal resting place for a man and his wives is on the premises of their home. My grandfather Erasmus, the first black manager of a Bata shoe factory in Aba, is buried under what is now the visitors’ living room. My grandmother Helen, who helped establish a local church, is buried near the study. My umbilical cord is buried on the grounds, as are those of my four siblings. My eldest brother, Nnamdi, was born while my parents were studying in England, in the early nineteen-seventies; my father, Chukwuma, preserved the dried umbilical cord and, eighteen months later, brought it home to bury it by the front gate. Down the hill, near the river, in an area now overrun by bush, is the grave of my most celebrated ancestor: my great-grandfather Nwaubani Ogogo Oriaku. Nwaubani Ogogo was a slave trader who gained power and wealth by selling other Africans across the Atlantic. “He was a renowned trader,” my father told me proudly. “He dealt in palm produce and human beings.”
Long before Europeans arrived, Igbos enslaved other Igbos as punishment for crimes, for the payment of debts, and as prisoners of war. The practice differed from slavery in the Americas: slaves were permitted to move freely in their communities and to own property, but they were also sometimes sacrificed in religious ceremonies or buried alive with their masters to serve them in the next life. When the transatlantic trade began, in the fifteenth century, the demand for slaves spiked. Igbo traders began kidnapping people from distant villages. Sometimes a family would sell off a disgraced relative, a practice that Ijoma Okoro, a professor of Igbo history at the University of Nigeria, Nsukka, likens to the shipping of British convicts to the penal colonies in Australia: “People would say, ‘Let them go. I don’t want to see them again.’ ” Between the fifteenth and nineteenth centuries, nearly one and a half million Igbo slaves were sent across the Middle Passage.
My great-grandfather was given the nickname Nwaubani, which means “from the Bonny port region,” because he had the bright skin and healthy appearance associated at the time with people who lived near the coast and had access to rich foreign foods. (This became our family name.) In the late nineteenth century, he carried a slave-trading license from the Royal Niger Company, an English corporation that ruled southern Nigeria. His agents captured slaves across the region and passed them to middlemen, who brought them to the ports of Bonny and Calabar and sold them to white merchants. Slavery had already been abolished in the United States and the United Kingdom, but his slaves were legally shipped to Cuba and Brazil. To win his favor, local leaders gave him their daughters in marriage. (By his death, he had dozens of wives.) His influence drew the attention of colonial officials, who appointed him chief of Umujieze and several other towns. He presided over court cases and set up churches and schools. He built a guesthouse on the land where my parents’ home now stands, and hosted British dignitaries. To inform him of their impending arrival and verify their identities, guests sent him envelopes containing locks of their Caucasian hair.
Funeral rites for a distinguished Igbo man traditionally include the slaying of livestock—usually as many cows as his family can afford. Nwaubani Ogogo was so esteemed that, when he died, a leopard was killed, and six slaves were buried alive with him. My family inherited his canvas shoes, which he wore at a time when few Nigerians owned footwear, and the chains of his slaves, which were so heavy that, as a child, my father could hardly lift them. Throughout my upbringing, my relatives gleefully recounted Nwaubani Ogogo’s exploits. When I was about eight, my father took me to see the row of ugba trees where Nwaubani Ogogo kept his slaves chained up. In the nineteen-sixties, a family friend who taught history at a university in the U.K. saw Nwaubani Ogogo’s name mentioned in a textbook about the slave trade. Even my cousins who lived abroad learned that we had made it into the history books.
Last year, I travelled from Abuja, where I live, to Umujieze for my parents’ forty-sixth wedding anniversary. My father is the oldest man in his generation and the head of our extended family. One morning, a man arrived at our gate from a distant Anglican church that was celebrating its centenary. Its records showed that Nwaubani Ogogo had given an armed escort to the first missionaries in the region—a trio known as the Cookey brothers—to insure their safety. The man invited my father to receive an award for Nwaubani Ogogo’s work spreading the gospel. After the man left, my father sat in his favorite armchair, among a group of his grandchildren, and told stories about Nwaubani Ogogo.
“Are you not ashamed of what he did?” I asked.
“I can never be ashamed of him,” he said, irritated. “Why should I be? His business was legitimate at the time. He was respected by everyone around.” My father is a lawyer and a human-rights activist who has spent much of his life challenging government abuses in southeast Nigeria. He sometimes had to flee our home to avoid being arrested. But his pride in his family was unwavering. “Not everyone could summon the courage to be a slave trader,” he said. “You had to have some boldness in you.”
My father succeeded in transmitting to me not just Nwaubani Ogogo’s stories but also pride in his life. During my school days, if a friend asked the meaning of my surname, I gave her a narrative instead of a translation. But, in the past decade, I’ve felt a growing sense of unease. African intellectuals tend to blame the West for the slave trade, but I knew that white traders couldn’t have loaded their ships without help from Africans like my great-grandfather. I read arguments for paying reparations to the descendants of American slaves and wondered whether someone might soon expect my family to contribute. Other members of my generation felt similarly unsettled. My cousin Chidi, who grew up in England, was twelve years old when he visited Nigeria and asked our uncle the meaning of our surname. He was shocked to learn our family’s history, and has been reluctant to share it with his British friends. My cousin Chioma, a doctor in Lagos, told me that she feels anguished when she watches movies about slavery. “I cry and cry and ask God to forgive our ancestors,” she said.
The British tried to end slavery among the Igbo in the early nineteen-hundreds, though the practice persisted into the nineteen-forties. In the early years of abolition, by British recommendation, masters adopted their freed slaves into their extended families. One of the slaves who joined my family was Nwaokonkwo, a convicted murderer from another village who chose slavery as an alternative to capital punishment and eventually became Nwaubani Ogogo’s most trusted manservant. In the nineteen-forties, after my great-grandfather was long dead, Nwaokonkwo was accused of attempting to poison his heir, Igbokwe, in order to steal a plot of land. My family sentenced him to banishment from the village. When he heard the verdict, he ran down the hill, flung himself on Nwaubani Ogogo’s grave, and wept, saying that my family had once given him refuge and was now casting him out. Eventually, my ancestors allowed him to remain, but instructed all their freed slaves to drop our surname and choose new names. “If they had been behaving better, they would have been accepted,” my father said...................
More still at the link
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I'm sure they are. And they still, today, need to do as they're told by white imperialists or they'll get taken out and replaced. Those who obey get rewarded. Same shit. Different century.Nope, just plain ol' rich. Some of their descendants are still rich nobility in their countries today
Fam, miss me with this ignorance. If you don't think Africa did everything under the cloud of colonization during that period of time then nothing in that link is relevant. I'm not about to shift the blame of slavery to the victims of colonization.
I hear you on all that, but what Im missing is why this is part of the reparations conversation. I mean clearly non ADOS should not get reparations for slavery, but that is true wether their ancestors sold slaves or not.
Do you believe African nations should give reparations to ADOS as well like Tonetalks says?
I invented this distinction? Do you really want to go here? For starters, you could read this article (which you probably won't anyway) that basically says that the new immigrants are more readily accepted by the white mainstream and are more interested in assimilated into it. Or, you could read the article below, since the attitude expressed by the young woman in the beginning of this article is the same coming from you and others on this board. The very fact that you feel the need to constantly comment and pushback against ADoS and reparations tells me all I need to know.
In Solidarity: When Caribbean Immigrants Become Black
I listened with fascination as my Jamaican immigrant student enumerated the ways West Indians were superior to African Americans.
Children from the Caribbean went to better primary schools, didn’t skip classes, had parents who taught them manners, and had more respect for authority and their elders. West Indians, she said, were willing to work hard and African Americans were lazy; more than anything, she couldn’t stand being mistaken for a black American.
While the majority of my immigrant students could weigh in on why they considered African Americans less successful, Caribbean immigrants in particular were at pains to define themselves as separate from native born African Americans.
I let her have her litany, a part of me horrified to realize that at an earlier point in my immigrant journey I had shared some of her frustrations of belonging to an invisible minority. This was over a decade ago not long after I’d begun teaching at LaGuardia Community College, a CUNY campus nicknamed “The World’s Community College” for its hyper-diverse student population.
Curious, I asked what else about dark skin might suggest someone was African American? Responses ranged from wearing low-slung jeans and baseball caps, to dropping out of high school, and hanging out on the corner.
While the majority of my immigrant students could weigh in on why they considered African Americans less successful, Caribbean immigrants in particular were at pains to define themselves as separate from native born African Americans. Most discouraging was their de facto confidence that American blacks made poor decisions, and their lack of criticism of undeserved racist stereotyping.
I taught writing but felt my students needed an historical context to understand how black struggle and resistance had made so many of their immigrant aspirations, including a post-secondary education, possible. Indeed, how they came to have a black, immigrant woman as their professor.
By the second generation many black immigrants find they have become black Americans. The clipped cadences and other linguistic markers that once identified their parents as foreign have faded.
Our text, Elizabeth Nunez’s "Beyond the Limbo Silence," was set during the height of the 1960s Civil Rights movement. In the book, a Trinidadian student is one of only three black women at an all-girls college and she gradually awakens to the reality of American race relations and her place in the struggle.
We also watched several episodes of the PBS documentary "Eyes on the Prize" with its unflinching images of Southern terror and racism against African Americans. While almost all the students knew of Dr. Martin Luther King and most of Rosa Parks, not many knew the West Indian backgrounds of civil-rights era activists like Stokely Carmichael and Malcom X.
I hoped to show an unbroken history of cooperation between Caribbean immigrants and African Americans reaching back to Marcus Garvey, examples of leaders who used their pre-immigrant background in black dominated societies as a strength to demand racial equality rather than as social advantage over African Americans. Especially because any immigrant advantage quickly fades.
In "Black Identities: West Indian Dreams and American Realities," sociologist Mary C. Waters describes the surprisingly swift transition (within one generation) from West Indian identification to Black American acceptance. By the second generation many black immigrants find they have become black Americans. The clipped cadences and other linguistic markers that once identified their parents as foreign have faded. Tight-knit enclaves have dispersed. The lack of taboo against intermarriage widens kinship beyond a single, home island identity.
Any edifice of difference continues to crumble in the face of undiscriminating racism. Caribbean immigrants fought for civil-rights, and they have also been victims in high-profile civil rights violations. A white mob chased Trinidadian born Michael Griffith to his death in the eighties. Police tortured Haitian Abner Louima at a precinct and shot another Haitian, Patrick Dorismond, both in the nineties.
More recently, unarmed Jamaican-American teenager Ramarley Graham was shot and killed in his own apartment. Law enforcement policies like racial profiling and broken windows arrests made clear how externally undifferentiated one black face was from another; no one asked from which island a black male hailed before a random stop and frisk.
Additionally, working and middle-class second generation West Indians find themselves victim to the same social problems plaguing African Americans. While some have reaped the benefits of diversity policies in higher education and employment, more find themselves priced out of Crown Heights and Bedford Stuyvesant, Brooklyn neighborhoods where their upwardly mobile parents and grandparents once aspired to home ownership. Frequently their zoned public schools are underfunded and lack arts and science programs.
More than ever, Caribbean immigrants recognize that solidarity with black Americans does not require rejection of their own culture and that sadly, the mantle of oppression spreads to accommodate ever more. The proudest immigrant identity can acknowledge the need for change in an American system that is racially biased—if not against you today, then against your children tomorrow. The immediacy of social media helps coalesce long existing racial strife into epic proportions impossible to ignore.
The space between “us” as West Indians and “them” as African Americans has collapsed.
Children from the Caribbean went to better primary schools, didn’t skip classes, had parents who taught them manners, and had more respect for authority and their elders. West Indians, she said, were willing to work hard and African Americans were lazy; more than anything, she couldn’t stand being mistaken for a black American.
While the majority of my immigrant students could weigh in on why they considered African Americans less successful, Caribbean immigrants in particular were at pains to define themselves as separate from native born African Americans.
I let her have her litany, a part of me horrified to realize that at an earlier point in my immigrant journey I had shared some of her frustrations of belonging to an invisible minority. This was over a decade ago not long after I’d begun teaching at LaGuardia Community College, a CUNY campus nicknamed “The World’s Community College” for its hyper-diverse student population.
Curious, I asked what else about dark skin might suggest someone was African American? Responses ranged from wearing low-slung jeans and baseball caps, to dropping out of high school, and hanging out on the corner.
While the majority of my immigrant students could weigh in on why they considered African Americans less successful, Caribbean immigrants in particular were at pains to define themselves as separate from native born African Americans. Most discouraging was their de facto confidence that American blacks made poor decisions, and their lack of criticism of undeserved racist stereotyping.
I taught writing but felt my students needed an historical context to understand how black struggle and resistance had made so many of their immigrant aspirations, including a post-secondary education, possible. Indeed, how they came to have a black, immigrant woman as their professor.
By the second generation many black immigrants find they have become black Americans. The clipped cadences and other linguistic markers that once identified their parents as foreign have faded.
Our text, Elizabeth Nunez’s "Beyond the Limbo Silence," was set during the height of the 1960s Civil Rights movement. In the book, a Trinidadian student is one of only three black women at an all-girls college and she gradually awakens to the reality of American race relations and her place in the struggle.
We also watched several episodes of the PBS documentary "Eyes on the Prize" with its unflinching images of Southern terror and racism against African Americans. While almost all the students knew of Dr. Martin Luther King and most of Rosa Parks, not many knew the West Indian backgrounds of civil-rights era activists like Stokely Carmichael and Malcom X.
I hoped to show an unbroken history of cooperation between Caribbean immigrants and African Americans reaching back to Marcus Garvey, examples of leaders who used their pre-immigrant background in black dominated societies as a strength to demand racial equality rather than as social advantage over African Americans. Especially because any immigrant advantage quickly fades.
In "Black Identities: West Indian Dreams and American Realities," sociologist Mary C. Waters describes the surprisingly swift transition (within one generation) from West Indian identification to Black American acceptance. By the second generation many black immigrants find they have become black Americans. The clipped cadences and other linguistic markers that once identified their parents as foreign have faded. Tight-knit enclaves have dispersed. The lack of taboo against intermarriage widens kinship beyond a single, home island identity.
Any edifice of difference continues to crumble in the face of undiscriminating racism. Caribbean immigrants fought for civil-rights, and they have also been victims in high-profile civil rights violations. A white mob chased Trinidadian born Michael Griffith to his death in the eighties. Police tortured Haitian Abner Louima at a precinct and shot another Haitian, Patrick Dorismond, both in the nineties.
More recently, unarmed Jamaican-American teenager Ramarley Graham was shot and killed in his own apartment. Law enforcement policies like racial profiling and broken windows arrests made clear how externally undifferentiated one black face was from another; no one asked from which island a black male hailed before a random stop and frisk.
Additionally, working and middle-class second generation West Indians find themselves victim to the same social problems plaguing African Americans. While some have reaped the benefits of diversity policies in higher education and employment, more find themselves priced out of Crown Heights and Bedford Stuyvesant, Brooklyn neighborhoods where their upwardly mobile parents and grandparents once aspired to home ownership. Frequently their zoned public schools are underfunded and lack arts and science programs.
More than ever, Caribbean immigrants recognize that solidarity with black Americans does not require rejection of their own culture and that sadly, the mantle of oppression spreads to accommodate ever more. The proudest immigrant identity can acknowledge the need for change in an American system that is racially biased—if not against you today, then against your children tomorrow. The immediacy of social media helps coalesce long existing racial strife into epic proportions impossible to ignore.
The space between “us” as West Indians and “them” as African Americans has collapsed.
There's an iron fist of Democrats, leftists, liberals, and immigrants that will never, ever, ever allow reparations to pass. Yet we're still supposed to support them and regard them as "allies." FOH
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So according the Mueller report, it appears that ADOS was co opted by the IRA.
Russian bots.
What yall think about that?
Russian bots.
What yall think about that?
Nyet
We back on that again huh
So without any investigation or intellectual assessment your answer is to laugh this off or ignore it?
Thats what con artists and liars do, not what honest people trying to help others do.
so you believe a report that is not enough to get your boogeyman DJT out of office,
but believe the part that is enough to condemn he ADOS movement
It is enough to get him out if office, or have you not been paying attention?so you believe a report that is not enough to get your boogeyman DJT out of office,
but believe the part that is enough to condemn he ADOS movement
Why would it even mention ADOS?
Use that brain you got.
for the first time in decades we have politicians and the national media actually discussing what they will do for Black people on a national stage.
This is because of the ADOS movement.
Its sad that some of its biggest detractors are Black men and women.
Thats sad.
Is it or is it not the result of Russian divide and conquer tactics?
Is this current ADOS platform pitting people of color against one another?
Could reparations be gained without hateful division among people of color?
Bruh, I admit I haven't read it, but looking at how both sides are cherrypicking the fuck out of it, that report seems similar to the Holy Bible. I didn't even know ADOS was specifically mentioned in it, I thought it was BLM.so you believe a report that is not enough to get your boogeyman DJT out of office,
but believe the part that is enough to condemn he ADOS movement
- NO
- NO
- YES
Why do you guys keep asking these questions?
#ADOS was coined by Tone Talks and Yvette Carnell. It simply helps us to identify the group owned reparations by the US Gov
The only ones talking about pitting one group against the other are outside groups who have contempt for American Black society. The reality is, this is a Black American issue. Outside groups have nothing to do with it, so it’s real puzzling why you guys keep talking about them
It’s really disturbing to see how many of you willfully get sidetracked
Your fucking ancestors built this nation off of their blood and sweat. Niggas are actually trying to set up invoices for our due payment, and now you want to act confused
its like this.
they couldnt get the big fish, so they going after all of the other things mentioned in that report.
Is it or is it not the result of Russian divide and conquer tactics?
No,its the result of Black people being ignored for the final time. We are organizing and demanding representation finally from this country.
Is this current ADOS platform pitting people of color against one another?
its literally about descendants of American chattel slavery who are at the bottom of every measure of American wealth claiming what is due theirs. We are not responsible for the hurt feelings of other African peoples as they are not a part of this in any way.
Could reparations be gained without hateful division among people of color?
See above.
Its like this, if i work a job, is it my responsibility to share my wages with some dude that had not a thing to do with my work?
because the woman who coined the phrase is a Trump supporter with the same ideology concerning immigrants as he has.
anybody agreeing with Trump on ANY immigration issue is suspect.
Serious question....
What does this have to do with the blood sweat and tears of your ancestors?
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