bigfrancis21:

Jay,

I did some research on him. I've noticed his immense hatred for Nigeria and Nigerians, especially Igbo people. His hatred didn't start today. He goes from thread to thread repeating the same thing he does here. This thing he does excites(Nigerians will say 'sweets') him a lot. He's really deriving fun from the attention being given to him.

In my research I discovered that this is not the first website he's done this thing. He's been doing it since last year on other websites before he found nairaland this year and joined.

He has 2 monikers, Awodwa Gyan-Oniwe and Kwame Tut. Awodwa Gyan-Oniwe is his older moniker which he used to register on other Nigerian sites like topixforum.com where he attached 'Prof' to his moniker and spewed hatred against Nigeria and the Igbo.
http://m.topix.com/forum/afam/TNTGIHD5TE7O93KOU/p105

When nobody seemed to be paying him attention again on topixforum.com, he joined nairaland with the same moniker and continued his hatred. Then decided to change monikers and opened the 'Kwame Tut' account.

Few minutes ago spam bot banned him for spam activities on his last post, that's the hidden post you see up above. Once spam bot bans you, you cannot comment using the account until the ban expires(usually 1 hour or 1 day). Then he logs back into his first Awodwa account to continue the hatred.

Go through his past posts on both accounts. What you'll see is pure hatred everywhere. Just pure hatred.

The Igbo people must really be some big people to him. That explains why he devotes all this time, attention and energy expressing hatred on them. I don't see him give any other Nigerian tribe this hatred he gives Igbos.

Our attention is giving him so much pleasure. The moderators have not yet taken note of him. He needs to be banned from nairaland, on both accounts. Any other account he opens and continues to spew hatred or any newly-opened moniker that starts to comment here with hatred and negativities will be him and will be banned as well. This man's problem is much bigger than we thought.

heh hehe i must laugh,i can't hold it no more, grrrrrr hahahhahah grrrr hahahhahahah@prof

bigfrancis21:

Jay,

I did some research on him. I've noticed his immense hatred for Nigeria and Nigerians, especially Igbo people. His hatred didn't start today. He goes from thread to thread repeating the same thing he does here. This thing he does excites(Nigerians will say 'sweets') him a lot. He's really deriving fun from the attention being given to him.

In my research I discovered that this is not the first thread he's done this thing. He's been doing it since last year on other threads before he found nairaland this year and joined.

He has 2 monikers, Awodwa Gyan-Oniwe and Kwame Tut. Awodwa Gyan-Oniwe is his older moniker which he used to register on other Nigerian sites like topixforum.com where he attached 'Prof' to his moniker and spewed hatred against Nigeria and the Igbo.
http://m.topix.com/forum/afam/TNTGIHD5TE7O93KOU/p105

When nobody seemed to be paying him attention again on topixforum.com, he joined nairaland with the same moniker and continued his hatred. Then decided to change monikers and opened the 'Kwame Tut' account.

Few minutes ago spam bot banned him for spam activities on his last post, that's the hidden post you see up above. Once spam bot bans you, you cannot comment using the account until the ban expires(usually 1 hour or 1 day). Then he logs back into his first Awodwa account to continue the hatred.

Go through his past posts on both accounts. What you'll see is pure hatred everywhere. Just pure hatred.

The Igbo people must really be some big people to him. That explains why he devotes all this time, attention and energy expressing hatred on them. I don't see him give any other Nigerian tribe this hatred he gives Igbos.

Our attention is giving him so much pleasure. The moderators have not yet taken note of him. He needs to be banned from nairaland, on both accounts. Any other account he opens and continues to spew hatred or any newly-opened moniker that starts to comment here with hatred and negativities will be him and will be banned as well. This man's problem is much bigger than we thought.

I could see by what was written by him that he appears to hate Igbo People and he also has ALOT OF SPARE TIME ON HIS HANDS!!

This topic is called the IGBO and AFRICAN AMERICAN!

All I did is make some observations about what the Igbo contributed to my culture (Jamaican Culture) IGBO eeewoh = Jamaican AWOH!!

Which is just a word of Expression!!

I never said other Africans ethnicities didn't contribute! The people who are getting angry should look at the title of this topic!!

@Jay and Cray

View his comments here.

http:/www.nairaland.com/awodwagyanoniwe/posts/1

kwame tut: @Crayola1
AM HAPPY TO SEE THAT YOU'RE "EMPTY LIKA BASKET". WE HAVEN'T SEEN YOUR INFO OTHER THAN JUST LIKA "LAPDOG" U HAVE BEEN FOOLING AROUND.

AGAIN I WON'T ENTERTAIN YOUR STU-PIDITY AS "IM NOT A CARTOON CHARACTER LIKE U/IGBOS". WHEN IT COMES TO "STU-PIDITY" U WIN.


I m happy to see ur reading my POSTS, MEANING AM WINNING EDUCATING THE IBO. TODAY U KNOW THAT THE ENGLISH DUBBED THE CONGOLESE SLAVES A "ANGOLANS" EVEN THOUGH THEY CAME FROM CONGO.

THANK ME U BLOODY "POE-POL".

Lol I do enjoy a good laugh

Do you have any facts stating that the British referred to Congolese as Angolans or is this another big fat lie you have nothing to substantiate with

kwame tut: ^^^^^^^^Crayola1
AFTER READING MY POSTS NOW U CAN TELL YOUR "BASKET CASES" THE TRUETH.

Its truth not trueth. And no because your posts don't support much of what you are saying.

Radoillo: Gwendolyn Hall has been quoted in this thread to show Igbos were unwanted and useless.

The same Hall wrote: "...during the Spanish period in Louisiana the mean price of Igbo men was highest among the five most frequent ethnicities."

"The Igbo became one of the five African ethnicities found most frequently in Louisiana documents after 1803. Between 1804 and 1820, Igbo began to appear in higher proportions among all Africans and became one of the five most frequent ethnicities encountered in the documents. They were more heavily MALE than during the eighteenth century."

"Igbos were among the ethnicities ACTIVELY smuggled into Louisiana long after the foreign slave trade was outlawed. They were smuggled into Cuba in LARGE numbers as well."

"Igbo women were among the two African ethnicities whose women had the highest proportion of surviving children....The other ethnicity with high reproductive results were the Wolof....Mandinga women demonstrated relatively low reproductive results...Congo women's reproductive rate was substantially lower, possibly because of a high abortion rate among them..."

Now the interesting part:

"African-Americans are likely to be descended directly from African women via the female line because they have many more white male than white female ancestors. In the United States, our African mothers were reasonably likely to be IGBO or Wolof: a thesis which can eventually be tested through DNA studies".

This is not from Douglas Chambers who y'all believe to be pro-Igbo. The quotes are from Dr Gwendolyn Hall. Kwame has been quoting her researches, but CONVENIENTLY ignored these sections.

Its Okay. Me, I'm just passing by.

Lol he likes the trueth only when it semisupports his biased thinking. I'm glad he has begun to label things, he must have thought no one would check or google doesnt exist

kwame tut: @Jarvely,Radiollo,Bigfrances,Crayola1
NOW CAN YA'LL DO THE HONOURABLE THING AND HAND ME THIS THREAD. SINCE I RUN, NOW THIS IS "RANDLAND".

THE IBO "POROUS BASKETS ARE DEFEATED WITH FACTS".

THANX TO HONEST NIGERIANS LIKE SHYMEX,OMONAOKADA AND OTHERS WHO ARE MY "FOLLOWERS".

KWAME STANDS FOR THE TRUETH "NOT TRIBALIST PROPAGANDA".

IM NOT RELATED TO ANGOLA-CONGO AND MANDE/SENEGAMBIANS BUT WANTED TO "HIGHLIGHT THEIR PLIGHT". SAME CAN BE SAID ABOUT THE "PLIGHT OF THE MIGHTY AKANS AND YORUBAS".

Some followers they are, they allowed you to get that a.s.s beat throughout this thread and didn't jump in once to your aid. Who is surprised that your followers are a who's who list of Yoruba tribalists, color me shocked lmao.

Not only are you a loser you have loser follower. Sucks to be you.

@jayvarley,

you are riding the fence too much for my liking bro,
you just ranted about him telling you about your culture, and then when he airs
out kwame you change tunes? lol

the point is the same way, kwame dislikes igbo,
the other guy is trying to igbo wash the cultural heritage we have from other africans.
the title of this thread is one thing, but the actual TOPIC from the OP is NOT what we are discussing.
she is talking about relationships while everyone else is talking about who dominated.

I said from the beginning, NOT ONE GROUP CONTRIBUTED MORE THAN THE OTHER...ALL ARE EQUALLY IMPORTANT, and the other guy still had a problem with that. So they - he and kwame, are one in the same as far as their ethnocentrism.

btw i saw you @ the other guy,
go ahead and log into your alt account...i won't respond to you.

kwame tut: What the IGBO LIARS ARE HIDING ABOUT "NAT TURNER IS THAT HES PART AKAN".

NAT TURNER

At birth on October 2, 1800, Turner's owner recorded only his given name, Nat, although he may have had a last name within the slave community. In accordance with common practice, the whites referred to him by the last name of his owner, Benjamin Turner. This practice was continued by historians. Turner knew little about the background of his father, who was believed to have escaped from slavery when Turner was a young boy. Turner remained close to his paternal grandmother, Old Bridget, who was also owned by Benjamin Turner. Turner's maternal grandmother was one of the Coromantee also known as the Akan people from present-day Ghana, a group known for slave revolts. She was captured in Africa at thirteen years of age and shipped to America.

Turner spent his life in Southampton County, Virginia, a predominantly black area.[5] After the rebellion, a reward notice described Turner as:

5 feet 6 or 8 inches high, weighs between 150 and 160 pounds, rather bright complexion, but not a mulatto, broad shoulders, larger flat nose, large eyes, broad flat feet, rather knockkneed, walks brisk and active, hair on the top of the head very thin, no beard, except on the upper lip and the top of the chin, a scar on one of his temples, also one on the back of his neck, a large knot on one of the bones of his right arm, near the wrist, produced by a blow.[6]

interesting...i will look up the SOURCE for this one.

^^

http://en.wikipedia.org/wiki/Nat_Turner

with that said, kwame start posting your sources.

and to those talking about "his supporters", i don't support kwame...i support the truth!

kwame tut: Igbos STOP LYING.

In South Carolina IGBO MALES SLAVES avoided as they were deamed WEAK,LAZY,SUICIDAL.

*Kails*:


I dont know about lazy, but they were suicidal.

bigfrancis21:

Igbo people...lazy? You've just confirmed again that you are making fake facts up to fuel your anti-igbo sentiments. Even the average 10-year non-igbo Nigerian knows that the Igbo people are very hard working and 'hustlers'. Igbo males were preferred by many slave masters in certain areas because they were described as 'industrious, well-formed, knowledgeable in the field of agriculture, rugged and able to survive under harsh slave working conditions and the rugged terrain and insect-infested areas of plantations which the whites themselves couldn't survive in'. Apparently, you know nothing about the Igbo people and you choose to resort to anti-igbo propaganda to fuel your bias.

Kails has pointed out to you point blank that the Igbo people were not lazy, yes. But they were suicidal because they valued their pride. They rather died than stay alive and get subjected to the terrible slave conditions which whites put them under. They were also known for being rebellious, always attacking and rebelling against the inhuman slave conditions. They were not docile like Akan slaves who were manipulated anyhow as the white slave masters so wished. Igbo males were known to be rebellious and suicidal yet the white masters couldn't do without them - they kept returning to calabar and opobo ports to buy more and more Igbo slaves. The white masters valued them for their hardwork, and between a stated period, Igbo slaves were sold at the highest price per head than other slaves. The females were valued because they tended to be loyal, hardworking, good-looking, excellent at house chores and made good domestic servants. Igbo people generally were known for their high proportion of 'red'(light-skinned) population which other african tribes despised them for 'not being black enough' and ridiculed them, calling them 'red ibo'. Ever heard of that phrase before? 'Red Ibo'? I doubt you haven't.

Igbo slaves were rebellious because in Igboland it is believed that everyone is equal and no man should himself over another, hence the popular Igbo phrase, 'Igbo enwe eze', meaning 'Igbos have no kings'. That is why many sub groups never had kings. Instead a council of as many as 12 elders was formed for each village that saw to the affairs of the people.

If for nothing, the Igbo people were known for their bravery, pride and strength. As they would rather die and return to the afterlife peacefully than stay alive subjected to the hot irons and charcoals of their white slave masters. Nothing beats that, troll.

*Kails*:


That is true! Cant deny that.
That Is the truth right there. They have my respect for choosing to end their lives as opposed to deal with oppression. THere is nothing more honorable than that.



NOw hold on now!
You SURE you meant to say AKAN? Loooool.

Come on now! akan? ghanaian Akans especially, docile?!

Sir....um.
Lol

i am not anti-igbo...im just interested in the truth,
that's all. i don't have a tribe nor do i care for tribalism...i want some folks to leave
that crap OUTSIDE of any topic of or relating to our history.

i have said this like 5 times on this thread alone.

like i thought.

now kwame run those sources for me so i can repost them in the kongo thread

lol im still waiting!

lmao you couldn't even get this right. They were mostly Congolese slaves not Angolan.
I'm even helping you with your facts.

they were from the KONGO kingdom

which included territory found in present day ANGOLA AND DRC..smh

from KONGOKING.ORG

kwame tut: Origins of ANGOLA-CONGO SLAVES TO USA.

www.nairaland.com/attachments/1300862_CentralAfricanslaveexportsmapportsandstates_jpgc519a971cb09947216dc0ded457cb4cb

WELL THEN!

Jayvarley:


In a black and white Photo, it can be easy to mistake him for a whitey and his features are quite Caucasoid and his hair and beard texture are loose.

he was mixed.
smh

http://docsouth.unc.edu/neh/douglass/bio.html

Douglass, Frederick (1808[sic]-1895) Black leader.

Frederick Douglass was the most important black American leader of the 19th century. He was born Frederick Augustus Washington Bailey, in Talbot County, on Maryland's Eastern Shore in 1808[sic], the son of a slave woman, and in all likelihood, her white master

omfg...smh

*Kails*:
@jayvarley,

you are riding the fence too much for my liking bro,
you just ranted about him telling you about your culture, and then when he airs
out kwame you change tunes? lol

the point is the same way, kwame dislikes igbo,
the other guy is trying to igbo wash the cultural heritage we have from other africans.
the title of this thread is one thing, but the actual TOPIC from the OP is NOT what we are discussing.
she is talking about relationships while everyone else is talking about who dominated.

I said from the beginning, NOT ONE GROUP CONTRIBUTED MORE THAN THE OTHER...ALL ARE EQUALLY IMPORTANT, and the other guy still had a problem with that. So they - he and kwame, are one in the same as far as their ethnocentrism.

Not a case of riding the fence just don't like people calling up my name when I am not having A discussion with them!

This Kwame fool has been Copying and pasting useless posts for the last two days even though nobody is responding to him!

There is one word for it PATHETIC!!

Jayvarley:


Not a case of riding the fence just don't like people calling up my name when I am not having A discussion with them!

This Kwame fool has been Copying and pasting useless posts for the last two days even though nobody is responding to him!

There is one word for it PATHETIC!!

alright i hear you.

Jayvarley: Ashanti influence on the Island of Jamaica.


Some Proverbs of the Ashanti Peoples of Jamaica still used today

Thus the Ashanti "It is the Supreme Being who pounds the fufu for the one without arms," (63) has found its counterpart in the Jamaican "When cow lose him tail, God almighty brush fly." In both cases the care of Providence is implied.

The Ashanti "The white-tailed one (the black colubus monkey) says: 'What is in my cheek is not mine, but what has gone into my belly that is my very own,'" (64) has become in Jamaica, where incidentally monkeys are not known; "Monkey say, wha' in a him mout' no fe him, but wha' in a him belly a fe him." (6S) A variation is even closer, "Monkey say wha' da in him jaw-bone no fe him, but wha' da in him belly a fe him." (66)

The Ashanti "When rain beats on a leopard it wets him, but it does not wash out its spots," (67) becomes paraphrased in Jamaica as "Seben years no 'nough fe wash freckle off a guinea-hen back." (68) The saying usually implies the harbouring of revenge.

The Ashanti "When you have quite crossed the river, you say that the crocodile has a lump on its snout," (69) is the Jamaica "No cuss alligator long mout' till you cross riber." (70)

The Ashanti "When a fowl drinks water, it (first) takes it and shows it to the Supreme Being," (71) is usually amplified in Jamaica into "When fowl drink water him say 'tank God,' when man drink water him say nuttin." (72) Sometimes,

{p. 45}

however, the Jamaican merely remarks: "Chicken member God when him drink." (73)

The Ashanti "The hen's foot does not kill her chicken," (74) has become in Jamaica "Fowl tread 'pon him chicken, but him no tread too hard," (75) or again, "Hen neber mash him chicken too hot." (76)

The Ashanti "If you are too wise a man, you say 'Good Morning' to a fowl," (77) is explained by Captain Rattray as being said in a sarcastic sense and with the implication that "you will find yourself committing some supreme folly." The Jamaican with like intent observes: "Man lib too well, him tell fowl howdy."

The Ashanti "When the cat dies, the mice rejoice," (78) is the same as the Jamaican "Cat dead, mus-mus fat."

The Ashanti "A sheep does not give birth to a goat," (79) is rendered in Jamaica "Sheep and goat no all one." (80)

The Ashanti "Where the sheep stands its kid stands," (81) has become in Jamaica "Goat and him kid 'tand one place."

The Ashanti "If the horse does not go to war, its tail does," (82) is adapted in Jamaica "Goat no go a war, but him send him 'kin." (83)

The Ashanti "When a great number of mice dig a hole, it does not become deep," (84) is the Jamaican "Too much ratta nebber dig good hole." (85)

AwodwaGyanOniwe: Cont..

juba (1)[83] A group dance with complex rhythmic clapping and slapping of knees and things, as done by plantations slaves (1834). Both dance and word are of African origin.

juba (2)[84] One of the earliest records of the term juba dates to American minstrelsy days. Both Juba and Jube consistently appeared as names of enslaved Africans who were skilled musicians and dancers.

juba (3)[lxxxiv] Bantu juba, jiouba, or diubu, to beat time rhythmically. Used to describe an African dance step, the Charleston; recorded particularly in South Carolina and West Indies. Juba is also the Akan female day name for a child born on Monday.

juba (4)[85] Traditional slave food. Refers to the food that enslaved Africans working in the \plantation house collected from the masas’s leftovers. Such leftovers were called juba, jibba, or jiba. On Saturday or Sunday the leftovers were thrown together; no one could distinguish the meat from the bread and vegetables. This juba was placed in a huge pot and those working in the “de big House” shared it with those working in the fields.

juba (5)[86] Bantu nguba, kingooba, peanut, groundnut, “goober,” from which an old African melody is derived. The Juba dance was originally performed on plantations but became so popular that whites gave it the name Charleston, after the southern city and major slave port. The dance was introduced in 1926 to the American stage in an all-black production by E. F. Miller and Aubrey Lyles entitled Runnin’ Wild, and as the “Charleston” it became the dance craze of the 1920s.

juke[87] Wolof dzug, to misbehave, lead a disorderly life; Bambara dzugu, wicked. Brothel, cheap tavern, low dive. Mainly Gullah and black use in South To juke (1939), to make the rounds of taverns and low dives, go drinking; used mainly by southerners. By early 1940s to juke came to mean “to make the rounds drinking and dancing to jukeboxes” (1939). Juke joints, taverns or roadhouses that featured jukeboxes. Juke Juke-joint, a hand-out bar. Cf. also Bantu juka, rise up, do your things.

ju ju[88] Bantu njiu, danger, harm, accident. A charm or fetish against such.

kakatulu[89] Bantu kukatulu, to take off, remove; v.i., to be still, immobile. Name of a large bird, mockingbird.

kelt, ketch[90] Bantu keleja, filter, strain; catch the drippings, pale stuff. A light-skinned black person.

kickeraboo[91] The Americanisms “to kick the bucket” evolved from kickeraboo and kickatavoo, killed or dead. Term has two Africans sources: Krio (the English-based Creole of Sierra Leone) kekrebu, kekerabu, dead, to wither (as leaves or fruit); Ga (West Africa) kekre, dry, stiff, and bo, to befall, end. “Kicking the bucket” was used in American blackface minstrel songs, regarding the death of a black person, until about mid-nineteenth century, when it moved into Standard American English.

kil[92] To affect strongly, as in “you kill me!” Similar usage in a number of West African languages, including Wolof and Mandingo, or verbs meaning lit. “to kill.”

kook, kooky[93]Bantu kuku, dolt, blockhead. A strange, peculiar person.

kong[94 Bantu nkongo, mixture, conglomeration. Bootleg whiskey.

lubo[95] First used in America in 1732 to identify slaves from Niger Delta. Use of African name indicated a first-generation African or a newly arrived “saltwater” African.

mahoola[96] Bantu mahula, secrets, divulged matters, indiscretions. Silly talk.

man[97] Mandingo ce, man, the man; power, authority. Term of address.

massa[98] Mande (Mandingo) masa, chief.

mat[99] Hausa mata or mace, woman, wife.

mean[100] Similar to bad, as “don’t be mean too me.”

mojo[101] Fula moca, to cast a magic spell by spitting. Hence mocore, magic spell, incantation uttered while spitting. Originally, magic spell, charm, amulet, spell cast by spitting. Mainly used today in sense of something working in one’s favor: “I got my mojo working!” Also, narcotics. Cf. Gullah moco, witchcraft, magic. Black Jamaican English majoe, mojo, plant with renowned medicinal powers.

moola, mula[102] Bantu mulambo, receipts, tax money. Money, wealth. Cf. Black English “give me some moola!” mother yo.’

mama[103] West African, esp. Wolof; used as term of severe abuse or of jocular abuse between friends. Includes use of explicit insults, such as “motherfucker.”

mouse[104] Mandingo muso and Vai musu, woman, wife. Attractive girl, young woman, girlfriend, wife. Convergence with English mouse. Of several terms for “woman” taken over into Black English from major West African languages.

nana[105] Bantu nana: grandmother; Akan: nana: grandmother or grandfather.

ofay[106] White man. Extended form: ofaginzy. O-occurs as a nominal/adjectival prefix in many West African languages. Term for “white,” beginning with “f,” also occurs widely: Bama fe, Gola fua, Ndoh fowe, etc. It has been suggested that ofay represents a rearrangement of the letters of the English word foe into pig Latin, but from its form, the word is more likely to have an African origin.

okay (1)[107] Mandingo o-ke; Dogon o-kay; Djabo o-ke; Western Fula eeyi kay; Wolof waw kayk, waw ke, all meaning “yes, indeed!” “That’s it, all right.” Note widespread use in languages of West Africa of kay and similar forms as confirmatory markers, esp. after words meaning “yes.” Recorded use of oh ki, indicating surprised affirmation, in black Jamaican English 1816; predates by over twenty years the popularization of OK in white speech of New England. Affirmative use of kay-ki in black speech in U.S. is recorded from as early as 1776. Early attempts were made to explain OK as initial letters of misspelling of English words “all correct” or as French words au quai, on the quayside. Subsequent attempts have been made to derive term from German, Greek, Scots, English, Finnish, and Choctaw, but little consideration has been given to possibility of origin in black speech.

okay (2)[108] Mandingo o-ke-len, after that (lit. “that being done”). Use of this syntactic construction is widespread in West African languages. “After that’ serves as link between sentences in running narrative or discourse, serving to confirm the preceding and anticipate the following sentence.

okra[109] Bantu kingombo, okra, Main ingredient of gumbo. Food plant indigenous to Central Africa and brought to New World by enslaved Africans. Known to most southerners by 1780s.

palooka[110] Bantu paluka (tshiseki), to have a fit, spasm, convulsion. A stupid person; an inferior prizefighter.

pamper[111] Bantu pamba, be worried, upset, afraid, disquieted. To scold or “bless out” someone.

peola[112] Bantu peula, peel off outer skin. A light-complexioned black girl.

pharaoh[113] Kanuri fero, girl. Girl, girlfriend, blues term.

phoney[114] Mandingo fani, foni (to be) false, valueless; to tell a lie. Counterfeit, sham, something false or valueless. Note also bogue, bogus.



pin[115] Temne pind, to stare at, see. Black West African English (Sierra Leone) pin, staring, as an intensifying adv. After v. denoting “to see.” Convergence with English pin.

pinto[116] Temne (a-) bentho bier for carrying corpse. In South Carolina and Georgia, means “coffin.”

plat-eye[117] Bantu palatayi, scratch like a dog at the door. Malevolent, supernatural being though to haunt Georgetown area of South Carolina. Female, animal-like ghost, feared in South.

poke[118] Bantu –poko, deep bag, socket, cavity. A sack, bag, wallet. Cf. “a pig in a poke.

poon tang,puntang[119] Bantu mu ntanga, under the bed. Sexual intercourse with a black person. Sexually attractive (black) woman, vagina. Cf. Lima puntuy, vagina. Convergence with French putain, prostitute.

poop[120] Wolof pup, to defecate, of a child. Convergence with similar forms in European languages, including Dutch. Cf. Black English pup pup.

poor jo[121] Vai dialect work of Liberia and Sierra Leone (1736), heard mainly in Georgia. Colloquial name for great blue heron.

rap[122] West African English (Sierra Leone) rap, to con, fool, get the better of someone in verbal play. Descriptive of a variety of verbal techniques: to speak to, greet; flirt with, make a pass (at a girl); speak in a color way; tease, taunt; con, fool. Used also as n. Recently popularized black American usage of rap is, in fact, old. Note to rap, meaning “to speak or talk.”

rooty-toot[124] Wolof rutu-tuti, rapid drumming sound. Old-fashioned music. Also rootin-tootin, noisy, boisterous.

ruskus[125] Bantu lukashi, sound of cheering and applause. Informal, noisy,commotion, rumpus.

sambo[127 Bantu –samba, to comfort, cheer, console. Cf. Also widespread West African personal name: Wolof Samb, Samba; Mandingo Sambu; Hausa sambo; similar names among Bantu. Black man, male child, popular southern use of the name. “Little Black Sambo” story appears to be a corruption of a West African folk tale.

say, says[128] Mandingo ko . . . , say. Similar use of items meaning lit. “Say” found in numerous West African languages, black West African, and Caribbean English. Term used to introduce reported speech, “that . . .,” “he tell him,say . . .” Cf. black speech “say, man. . .,” “he say this, and he says that.”

shucking[129] Bantu shikuka, hold the head high, be willful, be obstinate. Lying, bluffing, faking.

skin[130] Temne botme-der, put skin; Mandingo I golo don m bolo, put your skin in my hand. Cf. black speech “give me some skin, man!” (shake hands with me!). Used in 1960s by African Americans before it moved into white American speech.

tabby[131] Bantu ntaba, muddy place from which mud for building walls is taken. Building material composed of oyster shells, lime, sand, and saltwater, commonly used in building slave houses in Georgia and South Carolina.

too-la-loo[132] Bantu tullualua, we’re coming! Words of a song.

tote[133] Kikongo tota, to pick up; Kimbundu tuta, to carry, load. Black West African English (Sierra Leone) tot, Cameroon tut, to carry. Similar forms meaning “carry” found in a number of western Bantu languages.

uh-huh[134] Uh-hum, yes; mhm, no Cf. widespread use throughout Africa of similar responses for “yes” and “no.” Scattered use of such forms occurs elsewhere in the world esp. for “yes,” but nowhere as regularly as in Africa, where, in many languages, they constitute regular words for “yes” and “no.” Note also occurrence of intonational variants of these forms to indicate differing intensities and situations of response, both in African languages and black American English, as well as in black African and Caribbean English. African origin of these items is confirmed by their much wider use in American than in British English.

voodoo[135] Fon (Dahomey) vodu, vodun, fetish, witchcraft; to bewitch. Entered English via black French of New Orleans.

wyacoo[136] Mandingo epithet for a bad but powerful chief. Arabic Yaqub, Jacob. Also Yacub, described by Malcolm X as creator of white race. A white racist.

Yah (yo)[137] Crebo ya, used after commands; Temne yo, used after statements or commands. An emphatic concluding particle: “Indeed!” Often said in endearing tone, thus softening a statement or command. Also black West African and Caribbean English ya, said after statements or command.

yam[138] Wolof nyam, taste; Serer nyam, eat; Fula nyama, eat; black West African and Caribbean English nyam, to eat. Also Bantu nyambi, to eat.

yackety-yak[139] Bantu ya ntata ya ntata, of the passing moment only temporary. Idle chatter, monotonous talk.

you-uns[140] You pl; similar use of you-all. Regular differentiation between second-person sign. And pl. pron. in African languages undoubtedly played a part in introduction of comparable differentiation in American English, esp. in South. Reinforced perhaps by differentiated pron. of French and Spanish. Cf. esp. Wolof yow, you sing., versus yeen, yena, you pl. Hence convergences with you in sing. And you + one as new second-person pl. form. Note first-person we-uns by analogy. Cf. black West African and Caribbean English yu, you sing. versus una, unu, you pl. used in Sierra Leone, Cameroon, Jamaica, and elsewhere. In Gullah, yu versus une, and in black Guyana English, you versus you-all.

ziggabo[141] Someone extremely dark in skin color.

zombie[142] Tshiluba Nzambi, God, and mujangi, spirit of the dead; Kimbundu nzumbi, ghost, phantom. Supernatural force that brings a corpse back to life. Cf. Black Haitian French zombi, black West African and Caribbean English jombi, Sierra Leone and Cameroon jumbi, Guyana and Jamaica zombie.

[1] John G. Jackson, Introduction to African Civilization, 200.

[2] Joseph E. Holloway, ed., Africanisms in Americn Culture, 5.

[3] Interview by Joseph E. Holloway, with David P. Gamble, Dec. 5, 1985; D. J. Muffett, “Uncle Remus Was a Hausaman?” Also in Holloway, ed., Africanisms

[4] Winifred K. Vass, The Bantu Speaking Heritage of the United States, 41-122.

[5] Melville J. Herskovits, The Myth of the Negro Past.
[/b]

thanks guys.

ok i just went through the first list
and i have a huge problem with it...are they suggesting the bantus and the west africans
had the same vocab?

because i know for sure that "nana" is a word used among the Akan ppl of Ghana
but Congo too? I doubt that.

In fact Jamaica's Queen Nanny who was born in Ghana,
was given the name Nanny from the word Nana.

That is how I know it's from there...but anyway...*shrugs*

[s]

okra[109] Bantu kingombo, okra, Main ingredient of gumbo. Food plant indigenous to Central Africa and brought to New World by enslaved Africans. Known to most southerners by 1780s

this isn't true either.
the name came from the Igbos.[/s]

[s]from wikipedia:

The name okra is most often used in the United States, with a variant pronunciation, English Caribbean okro. The word okra is of Nigerian origin and is cognate with ọkwurụ in the Igbo language spoken in Nigeria.[2] Okra is often known as "lady's fingers" outside of Africa.[3] In various Bantu languages, okra is called kingombo or a variant thereof

[/s]

ok NEVER MIND..this is the part where i slap myself

it CLEARLY STATES that in his post that they called it "kingombo"

my bad bro @ kwame

Feeling for some fried fish and okra now!

Jayvarley: Feeling for some fried fish and okra now!

lol i can't stand okra

*Kails*:


lol i can't stand okra

How yu mean yu nuh like Okra?

Dem deh ting bill yu up and mek yu breed!

Jayvarley:

How yu mean yu nuh like Okra?

Dem deh ting bill yu up and mek yu breed!

lol mi cya tek di slimy sittin an di whole heap a seeds

Jayvarley isn't riding fences here. I noticed he tends to be objective in his thinking and speeches. That's how it should be.

By the way, what other account exactly does @otherguy have?

@Jayvarley mi not even like callaloo