In An Email To Norway's Prime Minister Jonas Gahr Støre - General NobuNaga [ IV * 🐺 ] Also Wrote About ''When Black People Speak Like White Racists: Racialised Contempt for Continental Africans

One of the most destructive legacies of slavery and colonialism is not white racism alone, but the successful internalisation of white racial hierarchy within Black communities—where some Black people replicate racist logic, language, and contempt against other Black people, particularly continental Africans.

This is an article I wish I never had to write. But it is long overdue. The emperor has been naked for a very long time, and the silence around this subject has only protected the harm.

Across Europe—and especially in Britain—there exists an unspoken but persistent phenomenon: the routine demeaning of continental Africans by other Black people, often performed publicly, sometimes theatrically, and frequently in front of white audiences. It is racialised contempt.

Beyond “Rivalry”: Naming the Behaviour Accurately

We are all aware of tensions between Africans and West Indians. That fact alone is not controversial. What is rarely confronted, however, is how often those tensions cross the line into something far more disturbing: the reproduction of colonial hierarchies within Black spaces.

In my entire life in Europe, I have rarely encountered an illiterate West Indian—whether from Jamaica, St. Lucia, St. Kitts, St. Vincent, or elsewhere. Many are articulate, socially fluent, and educated. Yet I have consistently observed a refusal—sometimes subtle, sometimes aggressive—to extend basic intellectual respect to continental Africans, even when those Africans are demonstrably accomplished: PhD holders, scientists, academics, engineers, artists, entrepreneurs, multimillionaires, and in some cases billionaires.

I have watched street-level ignorance speak down to doctoral-level expertise—not because of ideas, but because of origin.

Pseudo-Identity, Scripture, and Borrowed Hatred

In London, it is not uncommon to see individuals who cannot write coherently invoking Hebrew Israelite narratives or selectively quoting the King James Bible to discredit African people. The contempt expressed is often indistinguishable in structure from white supremacist rhetoric. The only difference is the speaker’s skin colour.

This matters, because racism is not defined by who speaks it, but by the hierarchy it enforces. When Africans are portrayed as inferior, primitive, or intellectually suspect, the logic being deployed is colonial—regardless of the mouth delivering it.

A Necessary and Honest Distinction

This must be stated clearly and without ambiguity:

I have never observed this behaviour among Black professionals within the NHS, the police services, or the armed forces. 

Never.

In those institutions, African and Caribbean professionals routinely work with mutual respect, competence, and solidarity. The pathology described in this article is not universal. It is concentrated in specific social environments—often informal, street-level, or pseudo-ideological spaces—where identity is loud but accountability is absent.

This distinction matters, because it proves the problem is not “Blackness,” culture, or heritage. It is learned behaviour.

Epigenetics and the Inheritance of Trauma

Under this premise, epigenetics becomes impossible to ignore. Trauma does not end with emancipation. It embeds itself biologically, psychologically, and culturally. Enslavement involved systematic dehumanisation, enforced breeding, identity erasure, and generational terror. The consequences of that history do not vanish because a calendar page turns.

The most tragic outcome of unresolved trauma is not pain—it is imitation. People reenact the violence that shaped them, often without recognising it as violence at all.

Nothing is more devastating than witnessing a Black person say exactly what white racists say, using the same assumptions, the same contempt, and the same hierarchical logic—believing this performance grants proximity to safety, legitimacy, or superiority.

Anti-Africanism Is Not Harmless

I have witnessed children openly disrespect African intellectuals in ways that were so nakedly contemptuous they were almost unbearable to watch. I have been called “dirty African” and “bubu” to my face—sometimes in front of white people, followed by laughter. I have supported people financially, only to discover the depth of disdain with which they viewed me.

This is internalised racism, functioning efficiently and without apology.

And yet, paradoxically, many who engage in this behaviour simultaneously insist that “Africans sold us into slavery”—a claim so historically illiterate and logically incoherent that it collapses under minimal scrutiny. 

No collective race sells its own children. That position itself is colonial propaganda, repackaged and redeployed against Africans by those who believe it absolves their present behaviour.

A Bleak Assessment, Not a Comfortable One

We are inundated globally with self-hatred masquerading as identity. There is little appetite within Black communities to interrogate this honestly, because doing so requires confronting uncomfortable truths about internal hierarchy, proximity to whiteness, and the rewards of racial performance.

I do not see an easy way out. Not in decades. Perhaps not in a century.

But silence is no longer an option.

I am not wrong to write this.
I am only late—because the silence has been enforced for decades.