Are the Real Housewives of Atlanta fighting or crying?

Listen Siblings, I come in peace,

“Our senses serve to affirm, not to know.”KMT Proverb

I have never watched the Real Housewives of Atlanta. Yet I heard that African women there fight. A friend listed a series of “fights” so I decided to watch one. Upon seeing this “fight” between Marlo and Sheree I quickly noticed that the two were not fighting. Rather, they were crying. Hence I detailed the fight (seen below) and commented on it play-by-play-style. It speaks to our corrupted understanding of ourselves due the Occidental. For how can we only look at the surface then chase away our own hurt women by an Occidental’s level of (mis)understanding? If you see what I see, please comment and share. It’s important for our people to retake our own conception.  And write the ABS to help build African Blood Siblings Community Centers.  Don’t doubt the importance.  Subscribe, share, love.

Are the Real Housewives of Atlanta fighting or crying?
By Onitaset Kumat

The scene begins with Marlo (black hair) confronting Sheree (brown hair) on her lack of invitation to an event on a yacht. Sheree responds with an on-the-spot invitation. Marlo accuses her of phonyness. In a confessional, Sheree wonders why Marlo wants to come to the party as the two are not friends. In real-time, Marlo explains how she should have been invited from the moment she entered the house. But Sheree explains, the yacht event is in thirty minutes. Hearing this Marlo tells Sheree “That’s why you don’t have a man” and calls her “ugly” and “stupid,” now walking away from Sheree.

Since Ancient times, Europeans could not understand Africans. Our education is still called Mystery Schools. This, their ancestral habit, “is what it is.” It’s when African people do not understand African people that we should be ashamed. Africans have spoken against the fights on “Real Housewives of Atlanta” (RHOA.) In this scene we see that Marlo and Sheree are not fighting but crying. Both of them value the Sisterhood of which they feel unworthy. Marlo confronts Sheree for trying to sabotage her Sisterhood and therefore endeavors to sabotage Sheree’s. This is a cry because Marlo feels unworthy to the Sisterhood.

Chasing, Sheree tells her “You really don’t want to go there. You’re messing with an 80-year-old man.”

This is called a “Fight” by Europeans because as Marimba Ani in Yurugu points out Europeans only look at the surface. But it’s evident here that Sheree endeavors to sabotage Marlo’s place in the Sisterhood, alluding to Marlo’s prostitution. Here we can see that the Sisterhood means to Sheree: self-made Women.

Marlo who by then managed to get up the stairs returns to continue the ‘fight’ across the staircases. Marlo asks Sheree “Where’s your house?” continuing “Why do you have two cars and not a house?”

Marlo defines the Sisterhood as women who have a large disposable income (though it’s worth noting that a large income for Africans is different from a large income for Europeans hence the term “Negro Wealth.”) The ‘fight’ becomes a clash between a conception of Sisterhoods. It seems that both women see the other deficient in the Sisterhood because of their own identities and their own basis for fostering the Sorority. In other words, Marlo identifies herself as a woman with a large disposable income and shares this in common with the other women except for Sheree. On the other hand, Sheree identifies herself as a self-made woman with wealth and shares this in common with the other women except for Marlo. Here they clash because both want to be accepted by the Sisterhood which has both a large disposable income (for African people) on top of being self-made women. In essence both women are ‘crying’ for acceptance by the Sisterhood.

Sheree retorts “Why do you have a town house if you have an Aston-Martin?”

An Aston-Martin, I learned, is a luxury car. This is just a matter of Sheree confessing that she can’t understand and hence relate with Marlo. Later on, Marlo reveals why she has a town house.

So Marlo responds, “Bitch it’s paid for in cash and the Aston, bitch.” So she vaunts money. She then continues “If I want to fuck 80-year-old men–I can.” Continuing still, “You were just at Onyx with drug dealers.”

This here is actually another cry. The ‘drug dealers’ in question were simply African men. Here it’s revealed that Marlo has a hatred for African men. Or better, she’s ‘crying’ over past experiences with them.

This shocks Sheree. “Who?”

As comical as this is. Sheree actually here insists that she too by and large hates African men. This is because the casual characterization of African people as thugs should be outright dismissed as ill-informed; yet Sheree doesn’t do this, meaning that she internalized that definition but presents herself as hanging with an exception a ‘non-thug’ as opposed to a rule a ‘non-thug.’

In essence, both of these women have internalized hatred for African people. You’ll later see that they have no internalized hatred for European people. Though European people are whom, say, committed the massacre on African people yesterday.

Marlo snaps “Whose in Onyx?”

Marlo, in utter self-hatred, here expresses how the African man is necessarily a drug dealer.

Sheree, honestly inquiring, “Whose a drug dealer?”

Sheree, just as self-hating, here expresses how the African man is exceptionally not a drug dealer.

Both women in their self-hatred show that they are truly crying over African men. It’s a shame because it’s an acknowledgement of a Patriarchal order wherein they wonder “why would women hang out if they had a good African man?”

It’s crying because they do not recognize their traditional Matriarchal order where in fact women would ‘hang out’ for the sake of socializing young girls into a Sisterhood and rewarding women for their communal worth.

It’s crying, not fighting, because they see no value in their Sisterhood without real African men.  To wit, European women, whom these women emulate, do not have Sisterhoods.

Marlo quips “You tell me.” Sheree calls to her friend Mimi (?) for back up; the point is dismissed. The real point of the conversation is met, Marlo intensifies with “Don’t fake like you like me.”

They return from self-hating African men to self-hating African women. Marlo accuses Sheree of being fake once more to say that economically they can’t relate. Marlo has more through dishonest means, and Sheree has less through honest means. Marlo is admitting self-hatred.

Mimi (?) clarifies the conflict. Sheree has money problems while Marlo has an old-White sugar daddy.

Here Mimi (?) explains how both are misfits in the Sorority. This is what the two are crying over.

Sheree and Marlo argue over who has more. Marlo assures that she has more but Sheree proudly states “I don’t have to fuck to get bags and to get men to pay for my house.” Here Marlo and Sheree draw face to face once more as the other women take close seats.

As the fight continues, you can see what’s written above repeating. Both women see the other as misfits in the Sorority mostly because the Sisterhood itself is pointless. They are crying, not fighting, they are misfits amongst their friends and none of their friends have a purpose.

A Sisterhood should socialize the next generation. Women frequenting socials are useless.

A fight is brewing and the two are less and less intelligible as time passes. The other women stand close seemingly to interfere. Marlo insists that a product they both had was returned by Sheree. Then when Sheree vaunts her “Rolex,” Marlo accepts the quality but dismisses the quantity.

It’s little irony that this show takes place in Atlanta. Atlanta is perhaps the richest African city in America. Atlanta is also the space where Du Bois over 100 years ago foretold the ruin of the race in the chase for gold: Mammonism.

In the love of money these women show more self-hatred. Marlo insists that one Rolex isn’t enough, though truly one watch is enough. Sheree insists that one Rolex is enough, though any and every watch tells the time: so one Rolex is actually too much.

It’s worthwhile repeating Du Bois’ words: “What if the Negro people be wooed from a strife for righteousness, from a love of knowing, to regard dollars as the be-all and end-all of life?”

Look. These women cry.

Here NeNe interferes and she wants Marlo to quit talking. Marlo, behind Nene, now continues to jeer Sheree for her lack of ownership of a house and how she, Marlo, has a luxury car that is fully paid for. More jeering reveals that Sheree’s car was repo’d whereas Marlo’s Mercedes was paid for with cash.

Look again at Du Bois’ quotation. Marlo’s repetition is a statement of insecurity. She has a car but so what?

Sheree makes it clear that someone else paid for Marlo’s luxury. She continues on how it’s an 80-year-old man. Marlo finally dismisses it retorting how at least she’s not married. Sheree is again confused. Sheree challenges how marriage in and of itself is bad.

Marlo reveals more self-hatred. She realizes how lackluster 80-year-old man sounds. She rails against marriage. This is her crying.

She has no purpose but to get invited out by purposeless women. And even in that she fails. She cries.

Nene is maneuvered around and the women are once again face to face. Marlo asks if Sheree would like to meet this old White man. Continuing to jeer Sheree for not owning a home, insisting that she should get her house built before she gets a new car.

This is Marlo trying to expel Sheree from the Sisterhood for not being rich enough. We understand her psychology by now.

In confessional, Sheree reveals that Marlo has a criminal past. She reminds us that despite her cuteness she’s not afraid.

We understand more or Marlo’s psychology through here. And what’s her problem with African people.

After a commercial break, the fight rages on. Though somehow it’s again across the stairs. It’s revealed that Marlo, though sleeping with a Billionaire, doesn’t own a house. It’s then revealed that Sheree has blow-up mattresses while Marlo has a custom-made bed. Marlo then confides that she doesn’t want a house as it’s just her. But responds that with two kids and a husband Sheree is struggling.

Some of this is confusing. Apparently, Sheree expects that Marlo should have a larger house. Yet it’s shown here the nature of Marlo’s sexual interest–he’s only sexually interested. She says that she does not want a house because she alone would live in it. As such, this Sisterhood is highly valued by her. Without it, she’s just a woman selling her sex for gifts.

On the other side, it appears that Sheree has a husband and two kids but no stable place to live. Or, she’s a bit down on her luck at the moment. Possibly even ‘fronting.’

Marlo then mysteriously accuses Sheree of having a low self-esteem for Sheree didn’t invite her to her yacht event. The discussion becomes too unintelligible but heard through the madness is Sheree’s mocking how Marlo is with a White man. Marlo asks “You’re prejudiced? You don’t like White men?” Sheree admits that she does. Marlo now confronts Sheree as to how she knows the man is eighty and whether she saw him.

The first accusation is more of an admission of a low self-esteem. Marlo, after all, has to deal with unskilled sex with an aged Billionaire who leaves her alone in a town house buying her with soulless gifts. More, her friends were just ready to attend a party without considering her. Though, her accusation stems from her comfort in her personal achievements: she’s no longer down on her luck i.e. no longer in jail.

On the accusation of prejudice, it’s a typical trick by European people, possibly what got the Billionaire to get into Marlo’s pants, trying to guilt African people into accepting Europeans. Truly both Marlo and Sheree should be prejudiced, but prejudice would come from ideological propaganda. Beside from the African Blood Siblings, few ‘prejudiced’ groups rationalize prejudice or popularize it.

Sheree then wishes to clarify how Marlo can tell of her economic condition. Marlo informs her that the store clerks tell of Sheree’s returning habit.

This is an interesting, though intrusive, thing to know. Though it shows Marlo’s insecurity and bases how this is not a fight but two women crying.

Marlo finally leaves and NeNe asks whether Sheree intentionally didn’t invite her. Sheree explains how there was a limitation and she didn’t know that Marlo was coming.

Truly, Sheree is saying that she doesn’t concede to a Sisterhood with Marlo. Marlo understood this, ergo the confrontation. It all however was the women crying over African men and how neither are secure with themselves for the pointless Sisterhood of women who truly do nothing for African kind.

By the last forty seconds it’s definitively idiotic.

Though actually these last forty seconds show the women making crying gestures. We know, however, that both women should cry. Really cry and not simply front in public.

There is a large shame herein.  The shame is that African viewers can’t tell when their own people cry. On my own television show, I explained how we need to show our emotions: it seems that my show isn’t as popular as RHOA. Nevertheless, this lack of popularity shows that the joke is more on us: It’s sad that we can not recognize our own emotions. Either way, from this one case study, I’ll say that at least in this example, Sheree and Marlo were not fighting, they were crying, and we should embrace our Sisters, not chase them away, when they cry on national television.

Here is the visual:

Pass on this story.

11 thoughts on “Are the Real Housewives of Atlanta fighting or crying?

  1. Onitaset, I refuse to watch this filth. White run TV affirms the stereotype that all balck women are aggressive, loud and out for money. I am writing a post about this very thing.

    1. Sister,

      Our other Sisters watch this television, so I provided for them a means of understanding the programming. But truly it should be said that most of us do not understand television or, more basically, theatre. In our lack of understanding, we limit properly addressing the problem.

      The RHOA more portrays European people than it does African people. After all, before RHOA, there were reality TV shows featuring a European cast who did the exact same things. As such, RHOA is more a reflection of Europeans than Africans. But it’s important to understand why.

      Our most basic misunderstanding with theatre is the art of a ‘good character.’ Actors play ‘characters’ but when we look at the entirety of the European canon, there are rarely any good characters. This I reflect can be seen in African television too. At best African characters are ‘nondescript.’ So, for instance, in the Cosby Show, Bill was a Comedian, his youngest daughter witful, his son clownish, his other daughter undisciplined. The only decent character was the nondescript mother. Moving on, in the Wayans Brothers, the father was a comedian, a brother was ‘ghetto,’ a police officer was ‘ghetto,’ and one brother was nondescript.

      But go to European television, say the Simpsons. The father is a moron, Bart is a troublemaker, Lisa is a liberal and Marge is nondescript. Going through the European character roster the same formula as in African television comes up: the most relatable character is the nondescript one.

      We know that African people always get the short end of the stick, which is expected, after all it’s European TV. The problem though is that we do not understand what a good character roster looks like. We might be confused and think “Lisa” is a good character; but truly she isn’t. And neither is “Marge.”

      This is why what I intend to write out is a Character Roster for African people to emulate. “Letter from Merilan” is the basis for wishing this project.

      But in essence, as long as we do not understand that there are few good characters on television, we’ll be confused over when we are slighted. For truly, the poverty of good characters for African people is akin to the poverty of good characters for European people and more shows the European’s literary flaw: Europeans can not fathom a good human being; European or African.

      1. Great explanation and thank you. Funny how all the white male characters are dumb, no? Family Guy, South Park, the Honeymooners, etc.

        I always find it funny that white writers in hollywood write black characters as if they “know” them.

      2. Thank you.

        But I do not find it ‘funny’ with regard White male characters being dumb. It’s instructive for the characters can not be smarter than the writers. And it’s sad, as we feel like European people are ‘smart.’ This I feel is our worst ‘brainwash’ if you will.

        With regard “Black Characters,” what’s a shame is that we do not really know Black characters either. This is my effort in popularizing our traditional ways and Originalism. But, say, if we knew Black characters we’d be able to recognize “Blackface” rather than emulate every woman-hating rapper on television and call our mathematically able or scientifically gifted or poetically uplifting people “Oreos;” for we’d know that AFrican people invented and mastered math, science and poetry. Indeed, during our enslavement, it was supposed that those European Orators with a gift of gab, so to speak, had African blood. Hence for instance your excellent hand. :)

        But thank you. :)

  2. Watching this video segment of the “Atlanta Housewives”, I couldn’t help but compare it to the “Basketball Wives”. Both sets of women conduct themselves like the worst middle school kids. This is seen in their language, superficiality and up in your face screaming and jesturing. The big difference between the two sets of African-American women is that the Basket Ball wives go ballistic because someone said something “behind their backs”, whereas the Atlanta Housewives go ballistic because of the lack of material possessions or how one acquires them, at least on the surface.

    It could be that there is something deeper going on. Cetainly, in the case of Marlo, she was clearly hurt. Her reaction to attack Sheree personally was very immature. And Sheree fed right into it. Their fighting revealed a lot about themselves and their standards. Unfortunately, it revealed an alarming shallowness of thought and values. It was kind of “strange” when Sheree referred to the
    “80 year old white man” (she obviously felt this was a put down) and the other women looked at her in unison and with a look and expression of shock they asked Sheree” “You don’t like white people?”.

    There is more propaganda going on here than showing the world that Black women have arrested personalities and hence the destruction of the Black race. Why are these dumbing down shows called the “real” housewives of this and that; as opposed to the unreal housewives?

    1. The last point you made touches upon the “Real” genre of television. “Real Housewives” are meant to contrast the “Stepford depiction” of housewives. So to say, the White Woman’s Movement, in its confusion, because White women have no history without Patriarchy, disliked the lack of character given women (submission and silence) and promoted a diversity. The White man, so hating White women, invented a genre of television that made women look worse than ‘submission’ (aggression, self-interest and boisterousness [actual ‘masculine’ attributes rather than ‘feminine’].) Unfortunately, by the time that the “Real Housewives” series came to Black Atlanta, the media portraying a hateful [or masculine] sort of women spilled over into the African community. Ergo now series are saying “Independent Black women can be bad wives too.” As opposed to “The Independent White Woman’s Movement creates bad wives.” Truly, the series represents how we are a casualty of the White man’s war against his women; or maybe not?

      Many times we deem this television as an attack on African people; it may well be. But too often we don’t see the context in which it comes. White people have “The Bad Girls Club” and “Bridezilla.”

      During my stay in the UAM, at least two of our scholars put into light the ‘war’ waged against White women with the war waged against African people. Dr. Kaba had put the White woman as the most victimized by the White man. This is false. The White woman is being told to fall back in line with the White way. In her confusion, she adopted a “Black way,” (fighting Patriarchy) so in essence the White man is fighting African people. Attorney Maddox, during the Casey Anthony case, pointed out, reminding us of the presiding Black judge, that the whole case is a set-up to tell White women to get their families back in order. So to speak, though they are ruining the Black family, the White family should not fall victim too. I can see all this, though I would need to reflect deeper.

      But I can’t tell if White people are doing this intentionally or just for the money. And I can’t tell if Black people had not played their own role in getting a seat in the “Real Housewives” franchise. For instance, there was “Mob Wives” on television too.

      It’s a wonder if White men would go through all the trouble of making so many shows just to send a message to the Black community. I recognize that we are his number one enemy. But I also noticed that he fights when we are not around. To me, this show is less a reflection on ‘Africans’ and more a reflection on the “White man’s hatred of women.”

      I showcased it to show that our women were up there sending us a message and we did not catch it. ‘Cause if we pay attention, the White woman fights out of hatred; the Black woman, love. In the example highlighted, both women “loved” the idea of Sisterhood; just as you and I love the idea of Fraternity and Sorority. :)

      In your example of “The Basketball Wives” we see again a love of Sisterhood. When someone says something behind your back, it’s the same sabotage in the Sisterhood. Something Africans generally are willing to fight for.

      It sort of comes back to the question at hand, though. We do not recognize what being African means. Ergo, our youth, see this fight through a European lens. Africans fight out of love. But as long as we do not recognize this, we will enunciate that we fight out of hate. ‘Cause that’s what Europeans do and we conceive ourselves as being just like them.

      Marlo and Sheree should have said “I value these friends.” Instead they said “I hate this and that about you.” If you observe the Europeans–that’s what they do to one another.

      Luckily, however, we can look deeper into the psychology of Marlo and Sheree and see that fundamentally they are good-hearted Africans. That’s all that matters.

      Anyway, thanks for commenting and welcome back Sister. :)

      1. I don’t think, Brother Oni, that these types of vicious attacks (both verbal and physical) will further our cause for unity. Some verbal attacks are hard to overcome, because they are such an assault on the ego. I believe a person’s conduct should always stay in the confines to mend differences later if desired or needed. If Marlo had just left when she saw there was a party and she was not invited, I think this would have made Sheree reflect on her decision and Marlo probably would have gained the other women’s sympathies.
        Personally, I think that’s what the show succeeding in doing was showing women as physically grown, but like retarded or borderline intelligent they react like children when

      2. I agree Sister Dallas. And yet it’s worth noting that few of us undergo a training that makes those expectations a reality. Moreso, few of us are equipped with the wisdom to avoid those situations entirely.

        For, politically, these women do not know to prefer socialization amongst their own. For instance, though Marlo and Sheree seem nominally different, Marlo and her White man are far more removed. So why the conflict in the first place?

        Or economically,these women do not know to keep their resources amongst their own. For instance, Sheree has a party on a yacht. Possibly African-owned, but it’s probably not an object to her whether it is.

        Finally culturally, these women don’t so much as define themselves properly. At the ABS we provide a definition of Originalism that needs to be widespread.

        But these women identify themselves as Occidentals; behaving like “the Black Bourgeoisie.”

        This Political, Economical and Cultural disconnect is what the ABS counters. All over the world, people are working to set up ABS Community Centers (ABSCC) to reverse this degradation actually common amongst our people.

        I openly urge everyone to assist in the task by filling out a form (forms are in the sidebar.)

        Just imagine a world where we are again whom we were before! Feel the grandeur and join the struggle.

  3. thank you for the thoughtful commentary. I have struggled through a couple episodes, and yet, as you mentioned, I do worry about the people who feast on these programmes daily.

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