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Stats: 1,477,183 members, 2,501,111 topics. Date: Friday, 27 November 2015 at 02:02 AM
|Culture / Re: Complaints And Notice Thread. Be Serious! by anonymous6(f): 1:09pm On Nov 07|
Fulaman can you bann this thread: http://www.nairaland.com/2718774/why-east-africans-better-looking
Why he is on nairaland baffles me but I feel anytime he post deragatory threads against Nigerians he should be banned
|Culture / Re: Complaints And Notice Thread. Be Serious! by anonymous6(f): 1:07pm On Nov 07|
Can this thread be banned and the op: http://www.nairaland.com/2718774/why-east-africans-better-looking
|Business / Re: Who Are The Top Ten Richest People In Nigeria Now? by anonymous6(f): 12:57pm On Nov 07|
No I don't want to rob them but I guess you do since your mind is there
|Culture / Re: Why Do Nigerians Treat Foreigners Differently? by anonymous6(f): 4:09pm On Nov 03|
I agree, I think in most countries in old world continents that is expected, their not used to it
|Romance / Re: Your P*NIS Hygiene** by anonymous6(f): 7:29pm On Oct 31|
good advise for men but I would think this is common sense for men(something taught when they are young in their parents house), so based on your write up, is shows some men didn't know or lack sense that they have to be clean down there in the first place, ewwwwww
|Romance / Re: 10 Reasons To Never Date A Man With A Big joystick by anonymous6(f): 7:22pm On Oct 31|
|Culture / Re: China Ends One-child Policy After 35 Years by anonymous6(f): 6:52pm On Oct 31|
they ended it cause the practice didn't really come in their favor in the end of the day like they wanted it to
|Culture / Re: Multicultural Affair! Nigerian (bride) And African American(groom) Wedding! by anonymous6(f): 6:50pm On Oct 31|
jumping the broom is not part of African culture, it is a African American culture practiced in African American weddings, just wanted to clarify that to you
|Culture / Re: YORUBA COMMONWEALTH AND POLITICS by anonymous6(f): 10:55pm On Oct 30|
|Culture / Re: YORUBA COMMONWEALTH AND POLITICS by anonymous6(f): 10:47pm On Oct 30|
|Culture / Re: YORUBA COMMONWEALTH AND POLITICS by anonymous6(f): 10:36pm On Oct 30|
Ok thanks for telling me
|Culture / Re: Black People(bantus)-hebrew Israelites,inter-racial Marriage Is Not Good by anonymous6(f): 10:33pm On Oct 30|
Oh jeez, not this nutty nonsense again
|Culture / Re: YORUBA COMMONWEALTH AND POLITICS by anonymous6(f): 10:32pm On Oct 30|
Can someone post the pictures of the Ibadan park. It was on FP last year or so.
Wow I guess I came late lol, I'll try and find pics
|Culture / Re: BBC's Documentary On The 'Bronze Cast Head Of The Ife King' by anonymous6(f): 2:14pm On Oct 26|
|Culture / Re: Are African Americans The Chosen People? by anonymous6(f): 1:54pm On Oct 26|
We'll I understand that America is a white society cause I was born and raised in America but my parents are Nigerian so I understand what you mean about how the successes of african kingdoms at one point we're being connected to non-black Africans until recently the truth is out. To be honest you are a rarity when it comes to african Americans knowing other african kingdoms and I commend you in what you are doing with you african kingdoms book. The african Americans I have met when the discussion leads to Africa, all they talk about is Egypt soley. So this where I based it off from.
|Culture / Re: How To Apologize For Slavery - The Atlantic by anonymous6(f): 1:49pm On Oct 26|
I have to say I respect your opinion and I agree with you that apology should have been to the ancestors not present people now it makes no sense
When it comes to the article, I didn't know this bad many Nigerians don't either but I was surprised nigeria was brought up as a example
|Culture / How To Apologize For Slavery - The Atlantic by anonymous6(f): 8:30pm On Oct 25|
In June of 1961, Ambassador Malick Sow of the newly independent African nation of Chad was en route to Washington, D.C. to present his credentials to President John F. Kennedy and stopped for coffee at a diner on Maryland’s Route 40. The diner’s white female owner greeted him with the announcement that black people were not welcome there. When asked about the incident by Life magazine, she felt no need to apologize, explaining, “He looked like just an ordinary run-of-the-mill nigger to me. I couldn’t tell he was an ambassador.”
Sow’s experience was not unusual even for an ambassador. A string of similar incidents had already occurred along Route 40 as Jim Crow rolled out the unwelcome mat for African ambassadors traveling between New York and the nation’s capital. As the embarrassments accumulated, international observers saw duplicity in American claims of liberty and equality, as Cold War competition for influence in Africa made the continent a high priority for the U.S. and Soviet Union. Under the circumstances, the Kennedy administration was forced to offer an official apology to the many offended African ambassadors. Soon afterward, the president appointed a federal task force to enforce desegregation along Route 40.
But where international politics succeeded in securing an apology for the discrimination suffered by a handful of black African statesmen, more than 50 years later, black Americans still haven’t received a state apology for subjugation and discrimination at the hands of their own country. This is not because of some national stance against apologies. In 1988, for example, President Ronald Reagan signed legislation, complete with reparations, extending a formal apology for Japanese-American internment on American soil during World War II. In 1997, President Bill Clinton offered a presidential apology for the infamous Tuskegee syphilis study that the U.S. Public Health Service launched in the 1930s, to study the disease in hundreds of infected black men while falsely claiming to be providing them proper treatment. By contrast, congressional resolutions apologizing for slavery, passed separately by the House in 2008 and the Senate in 2009, were never reconciled or signed by the president. Far from constituting a state apology, they carry all the weight of resolutions passed to congratulate Super Bowl victors.
Ta-Nehisi Coates’s recent article in The Atlantic on “The Case for Reparations” has reignited the debate about the politics of American remorse and forgiveness for its treatment of black people. As Coates and many others have pointed out, reparations are not only—arguably not even mostly—about remuneration, but about unequivocally acknowledging the wrongs the state has inflicted on black people. They’re about apologizing.
In this context, Sow’s experience is instructive for what it reveals about international politics, state apologies, and racial discrimination. Social scientists who study these issues argue that apologizing is an essential component of reconciliation between an offending state and its victims
But apologizing on the state level entails real costs, just as it does on the individual level. In both cases, an apology signals a shift in the power dynamic between offender and victim in favor of the latter. Moreover, as Azuolas Bagdonas of Turkey’s Fatih University has written in a paper on the subject, state apologies “require changes in state identity. … [S]tates refuse to apologize when apologizing would significantly disrupt their self-narratives.” Given America’s narrative of freedom, self-determination, and success for all who work hard, apologizing for the intentional suppression of liberty forces the nation to confront the fundamental truth that we weren’t who we thought we were.
Given these costs, Kennedy apologized only because it would have been more costly not to, given U.S. hopes of preserving its position on a Cold War battleground. In other words, the apology to Sow and others came from a calculation of national interests. It did not arise from a sense of moral obligation—which would have mandated an apology to all black Americans, who had suffered far worse.
So what would it take for the U.S. to see an interest in apologizing for slavery?
The experience of several African countries is instructive here. Many West African nations have now acknowledged the role they played in the enslavement of black people in the Americas. Some have apologized on behalf of members of previous generations, who captured black men, women, and children from neighboring tribes and bartered their lives away to European slave traders. But they have offered or withheld apologies for different reasons.
Nigeria, Ghana, and Benin have taken different approaches to the question of apologizing for slavery. The resulting models reveal what interests might compel, or prevent, a U.S. apology for slavery, and how such an apology could get the buy-in of the American people.
In Nigeria, some tribal leaders have taken the position that since slavery occurred long ago, the perpetrators of the crime own their sins and did not bequeath remorse to their descendants. In 2009, when Nigerian tribal chiefs sought a constitutional amendment formalizing their influential role in the country’s governance, the Civil Rights Congress of Nigeria, a human-rights organization, encouraged them to apologize for their role in the Atlantic slave trade. These efforts failed—in declining to apologize, one elder told a Nigerian newspaper that his people were “not apologetic about what happened in the past,” explaining
that the slave trade was “very very legal” when his forebears were involved in it. Henry Bonsu, a broadcaster researching African apologies for slavery, told The Guardian at the time that among those he interviewed in Nigeria, “People aren't milling around Lagos … moaning about why chiefs don't apologise. They are more concerned about the everyday and why they still have bad governance.” Public opinion polls reflect this concern. The corruption watchdog Transparency International ranks Nigeria among the most corrupt countries worldwide; in 2013, 72 percent of Nigerian respondents to the NGO’s corruption-perception survey reported that the problem was getting much worse.
Ghana’s 2006 apology to African-Americans for slavery, by contrast, was largely a business decision. It formed part of a strategy to forge a stronger tourism economy, and closer ties to America, by making it easier for black Americans to visit, emigrate, own land, invest, and start businesses in Ghana. The initiative, called Project Joseph after the biblical character sold into slavery by his brothers, sought to portray Ghana to black Americans as Israel presents itself to the Jewish diaspora. Ghanaian tourism companies even offer “ceremony of apology” packages that black Americans can purchase to accompany visits to ancient slave castles. Explaining that healing and reconciliation would play a prominent role in the 50th-anniversary celebrations of the country’s independence in 2007, Emanuel Hagan of Ghana’s Ministry of Tourism and Diasporean Relations told a local news organization that the history of slavery was “something that we have to look straight in the face because it exists. So, we will want to say something went wrong, people made mistakes, but we are sorry for whatever happened.” And Ghana’s efforts worked. Around 10,000 black Americans visit the country every year, and around 3,000 now live in Ghana’s capital—triple the number estimated to have lived in the entire country in 2007.
Benin, too, apologized for its role in slavery, not only to African-Americans and the black diaspora, but also to the world. The apology coincided with then-President Mathieu Kérékou’s efforts to repair his, and Benin’s, international reputation after a series of corruption scandals that imperiled the country’s access to foreign aid money. In 1999, Kérékou began a global apology tour, including multiple stops in America. He and members of his government appealed to the religious conception of forgiveness to frame the act of reconciliation as a divine pursuit that would make whole the relationship between offending states and the victims’ offspring. “We cry forgiveness and reconciliation,” said Luc Gnacadja, Benin’s minister of environment and housing, on a visit to Virginia in 2000. “The slave trade is a shame, and we do repent for it.” Kérékou didn’t stop there. Benin also convened the Leaders’ Conference on Reconciliation and Development, where speakers from around the world, including two American congressmen, apologized for slavery. Benin’s initiative has been the most cited and revered state apology for slavery to date. And though the government’s motivation for its act of contrition was political, the spiritual terms in which the state delivered its apology lend it an element of sincerity that can’t be matched by other models.
If America were ever to apologize for slavery, Benin’s approach would be the most logical to follow. Not only does the model appeal to America’s deeply ingrained religious sensibilities, but it would cost taxpayers virtually nothing. As a result, such an endeavor might prove personally rewarding for citizens and politically palatable because it wouldn’t come across as a race-based entitlement. Most importantly, it would be a confession of wrong in service to a higher belief, and thus devoid of the normal interpersonal implications that attend apologies. Research has shown, as psychology professor Cindi May wrote in Scientific American, that “those who refuse to express remorse maintain a greater sense of control and feel better about themselves than those who take no action after making a mistake.”
Yet embracing the Benin method would require a political impetus for an apology to occur at all. A recent YouGov poll shows that 54 percent of Americans do not support a formal government apology for slavery, and another 18 percent are unsure. Further, 68 percent do not support reparations payments to descendants of slaves, and 57 percent don’t even support reparations in the form of education or job-training. For many Americans, like many Nigerians, the country is facing more pressing concerns than the ills of slavery or racism. Besides, as some thinking goes, voting in a black president twice must count for something.
Slavery itself did not end because of U.S. moral obligation or Lincoln’s sense of guilt, but because a large swath of the country felt it was in the nation’s strategic, and eventually military, interest to emancipate black people. It is not a coincidence that America’s chief European peers and rivals abolished slavery decades before the Civil War. Likewise, even Western nations’ prohibition on international slave-trading was a product of political and economic calculus, not born of moral imperative.
Similarly, segregation was not outlawed because the U.S. suddenly felt black people were equals, but because integration was in the national interest. During World War II, Germany dropped leaflets on black American troops reminding them that they were fighting for a country that subjugated them. Japan established “Negro propaganda operations” that sought to damage America’s international reputation, destabilize the U.S. by deepening its racial divide, and dissuade black soldiers and sailors from fighting in World War II. The Soviet Union utilized racial propaganda during the Cold War; for example, the Russian newspaper Trud circulated a story of a Louisiana lynching where “a crowd of white men tortured a negro war veteran … tore his arms out and set fire to his body,” and “the murderers, even though they are identified, remain unpunished.” As a 1961 issue of the Afro-American noted: “As long as any type of racial discrimination remains in the United States, the world will know about it, for, this senseless and indefensible practice is superb fodder for anti-West propaganda mills.” Over time and in combination, these trends spurred America into action and led to a decade of civil-rights legislation and Supreme Court rulings that served America’s national interests in repairing its image as a nation of liberty and justice for all.
In 1961, after Kennedy apologized, a couple of black newspaper reporters decided to test the desegregation order along Route 40 and dressed as African ambassadors to see if they’d be accepted in the restaurants there. With some consternation from frustrated owners, they were served at each stop they made. However, they were disconcerted to learn that local black college students had been refused service as recently as the night before the reporters’ experiment.
The change, in other words, had only reached as far as the international politics and national interest required. Absent these catalysts for an American apology for slavery, even the power of spiritual reckoning will be insufficient to summon the nation to action.
|Culture / Re: Are African Americans The Chosen People? by anonymous6(f): 7:34pm On Oct 24|
spot on, That's the only African kingdom African American's like to talk about. It is just recently people are mentioning sub-Saharan African kingdoms now from BBC and Aljazeera, sub-Saharan African kingdoms are starting to get their recognition now
|Culture / Re: Are African Americans The Chosen People? by anonymous6(f): 7:28pm On Oct 24|
LOL I agree, He is not the first AA to mention and claim Egypt, I don't know why many (NOT ALL) African American have this infatuation with Egypt to the point they will argue tooth to nail that they are descendants of them, I just don't get it and I have witness many Egyptian's and other north Africans, plus arabs online argue with African Americans about this, to the point where they have flatly disrespected them. I also agree with you Egypt was white way before the slave trade, almost all of them are multiracial; they are of Arab, black African and European decent. Have you've noticed anytime they mention the middle east they include north Africa but when they say Africa they exclude north Africa, its because all that is culturally and racially native African in north Africa has been basically wiped out in replacement of middle eastern/Arab culture. Even in the world cup back in 2010 when the Top African soccer teams from Nigeria, Ghana were mention people forgot to mention north African teams and I heard some north Africans were irritated about it.
|Culture / Re: Are African Americans The Chosen People? by anonymous6(f): 7:19pm On Oct 24|
Yea I understand you, he was all over the place
|Culture / Re: Are African Americans The Chosen People? by anonymous6(f): 7:19pm On Oct 24|
|Culture / Re: Are African Americans The Chosen People? by anonymous6(f): 5:02pm On Oct 24|
and some black Africans and people of Spain maybe descendants of the Moors as well, does that make them the chosen people
|Culture / Re: Are African Americans The Chosen People? by anonymous6(f): 4:52pm On Oct 24|
Yup I watched the video and it hasn't changed my first opinion of what he was saying. First of all I didn't agree with his opinion about gravity not existing and that African Americans are children of Israel but heah if he and a number of African Americans believe that it is their business.
When he said that he believe evolution is a sham I do understand to a extent what he means, especially since I am Christian but a atheist black American would not agree with that. Before I get to the king and Queens topic, he mentioned extensively about interracial dating/marriage is being pushed on African americans by the American government which he says cause the African American marriage structure to not be stable, he also said Interracial dating/marriage is preached to African American men but not other men, while other non-black men are being told to not date African American women. He had some slight truths to what he was saying but I think his explanation is not the full story and is not entirely correct because right now in 2015(and the past decade), the biggest contributors and pushers of IR from what I have seen are African Americans themselves, if you look at the gender war nonsense between African American man and women in African American forums and YouTube it is pretty obvious. I don't think the American government cares at all about the marriage structure mess going on in the African American community and I feel they in directly did their part slightly since the beginning with African Americans all the way back to slavery to segregation, so this is nothing new but although that's the case African American marriages during and for awhile after segregation were intact, so as much as he may blame the media and the government, African Americans contributed to it as well(slightly understandable).
Now back to the King and Queens topic, I still don't agree with what he was saying because in the video he still says that African Americans were the rulers of Africa before they got to America(15:30) and his sources he used to back it up were based on two documentaries, and also his belief that African American are descendants of the MOORS(22:30) which I feel is fantasy. Then He also says that African Americans are the trend setters and most copied race in the planet, that is debatable because the question comes in what arena entertainment, sports, business, politics, medical world, and etc and he sort of answered the question by mentioning Sidney Poitier, Denzel Washington, Deon Sanders, 2pac, Biggie, Martin Luther King, Malcolm X. Most of what he mentioned are in sports and entertainment except for Martin and Malcolm, now if it wasn't for Martin Luther King jr, the civil rights movement may have not been as successful. So Martin did a lot, he is respected and has inspired many Americans and people outside America till this day but Martin was also influenced by Ghandi who was Indian. To the actors mentioned, now don't get me wrong I respect both Sidney Poitier and Denzel Washington and I actually like them as actors they represent African American men well and both have won academy awards which is a high honor in arts and entertainment but to use them as a example for his explanation that African Americans ruled Africa as king and Queens is ridiculous. I could throw back the question to him and ask where are the African American Didier drogba or Pele since he used athletes as his example or I could ask where are the African American Aliko Dangote's or Why would Black Africans want to be 2pac or Biggie(some Africans may listen to their music but almost all are not striving to be like them, the same with other non-Africans worldwide). Like I said some things in his video were spot on and some were fantasy.
|Culture / Re: Are African Americans The Chosen People? by anonymous6(f): 4:22pm On Oct 24|
|Culture / Re: Are African Americans The Chosen People? by anonymous6(f): 11:37pm On Oct 23|
I feel African Americans rule in American sports like basketball and in the entertainment industry, especially with the musicians, but besides that not so much in other areas. I don't know what he is talking about that african Americans ruled as king and queens in african kingdoms cause that is a lie and fantasy nonsense. Africans of royal status in those days were never sold to slavery lol. That part is fairy tales and I don't think africans should take it seriously as far as I am concerned.
|Culture / Re: Are African Americans The Chosen People? by anonymous6(f): 11:28pm On Oct 23|
C/s 100%, took the words out of my mouth
|Culture / Re: Should Nigeria Create A Thanksgiving Holiday Like Americans & Canadians? by anonymous6(f): 3:14pm On Oct 05|
There is a historical reason why Americans have that holiday. Nigerians have their own holidays to that have historical meaning as we'll, so I don't think it's necessary for Nigerians to have a thanksgiving holiday
|Culture / Re: Some Nigerian Ethnic Groups And Their Dressing Styles (pictures) by anonymous6(f): 1:54pm On Oct 05|
I didn't know about the Fulani colonization of the Hausas but it is making more sense why both tribes keep being merged together.
|Culture / Re: I Wonder What Ghananians Are Turning In To: (it's A Shame) by anonymous6(f): 1:50pm On Oct 05|
Why did you respond to a thread from 2011, are you serious? You just gave birth to a dead thread that now will turn into a Ghana vs. Nigeria thread. You could have complained to the moderators instead.
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|Culture / Re: Some Nigerian Ethnic Groups And Their Dressing Styles (pictures) by anonymous6(f): 7:18pm On Oct 04|
To be honest most Nigerians join hausa/Fulani together when it comes to describing them culturally, which has been going on for decades and the fact that both tribes are muslims added to it however I do think if the hausa's and fulanis had made a strong effort after independance from the British to make a strong distinction from each other as tribes, nobody would have easily grouped them together when describing them. The yoruba tribe and igbo tribe were never grouped together cause both tribes from the beginning made conscious efforts to distinguish their tribe before the British came, during British rule and after the British left. grouping the Yoruba's and Igbo together is like grouping England and France together, that is impossible. The fulanis and Hausa's in Nigeria have been merged together when it comes to identifying or describing them so long that it will take awhile for people to get used to calling them separately even though most people know they are two different tribes.
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