Excerpt from a speech given by Malcolm X at the University of Ghana, 13 May 1964.
“I don’t feel that I am a visitor in Ghana or in any part of Africa. I feel that I am at home. I’ve been away for four hundred years, [Laughter] but not of my own volition, not of my own will. Our people didn’t go to America on the Queen Mary, we didn’t go by Pan American, and we didn’t go to America on the Mayflower. We went in slave ships, we went in chains. We weren’t immigrants to America, we were cargo for purposes of a system that was bent upon making a profit. So this is the category or level of which I speak. I may not speak it in the language many of you would use, but I think you will understand the meaning of my terms.
When I was in Ibadan [in Nigeria] at the University of Ibadan last Friday night, the students there gave me a new name, which I go for—meaning I like it. [Laughter] Omowale, which they say means in Yoruba—if I am pronouncing that correctly, and if I am not pronouncing it correctly it’s because I haven’t had a chance to pronounce it for four hundred years [Laughter]—which means in that dialect, The child has returned. It was an honor for me to be referred to as a child who had sense enough to return to the land of his forefathers—to his fatherland and to his motherland. Not sent back here by the State Department, [Laughter] but come back here of my own free will.” [Applause]
This photograph is the property of its respective owner. No copyright infringement intended.
“My teenage years were plagued by the idea that light skin was better skin. There were adverts on TV … I felt that I was not considered beautiful because of my complexion. My self-worth was deeply compromised in those years.” –– Lupita Nyong’o
Throughout history, beauty has not merely been an aesthetic pursuit but a reflection of power, status, and identity. The modern obsession with light skin, despite its dangers and toxic implications, is one of the most telling examples of how deeply colonialism has shaped global perceptions of worth. Even in the face of severe health risks from mercury-based skin-whitening creams, millions continue to use them, driven by an invisible yet powerful ideology: that lighter is better.
To understand this fixation, one must first look to history. The global conquest of Europe during the colonial era redefined the hierarchy of human value. Through political domination, missionary education, and cultural imperialism, whiteness was not only privileged but sanctified. From Africa to Asia, and the Caribbean to Latin America, colonized people internalized the myth that white skin was the mark of civility, intelligence, and beauty (Hunter, 2007).
During the Renaissance period, this idealization of whiteness was reinforced through art, literature, and religion. White women were portrayed in paintings as divine, ethereal, and pure. Pale skin became a symbol of wealth and class, as only those who did not labor under the sun could afford to be fair. This visual narrative of “fairness equals virtue” became embedded in the social consciousness of the Western world (Glenn, 2008).
As colonialism expanded, these Eurocentric ideals traveled globally, becoming the beauty gospel imposed upon darker nations. Fair skin became not just a preference but a social passport. In many societies, lighter complexions opened doors to better marriage prospects, employment opportunities, and higher social standing. This stratification birthed what sociologists call colorism—a system of discrimination based on skin tone within one’s own race (Russell, Wilson & Hall, 2013).
In Asia, the legacy of colonialism and caste further reinforced this mindset. Skin-lightening creams became billion-dollar industries in countries like India, South Korea, and the Philippines. Advertisements depicted fair-skinned women as more successful, desirable, and confident, cementing the false equation between fairness and happiness. The slogan “Fair is Lovely,” once used by a leading Indian brand, became both a marketing triumph and a cultural tragedy.
Africa, too, bears the scars of this color complex. The introduction of European beauty standards during colonial occupation devalued the natural features of Black people. From hair texture to skin tone, everything dark was labeled “undesirable.” As a result, some individuals began using harmful bleaching agents to emulate European features, unaware that they were absorbing toxins and erasing the beauty of their own heritage (Charles, 2009).
In the Americas, the legacy of slavery compounded these issues. Enslaved Africans with lighter skin were often given preferential treatment, allowed to work in the master’s house rather than in the fields. This created divisions within the Black community that persist today, where lighter skin is often perceived as more acceptable or beautiful, echoing the “house slave versus field slave” dichotomy (Keith & Herring, 1991).
The psychological damage of colorism runs deep. It fosters self-hatred, envy, and a lifelong pursuit of unattainable beauty standards. The constant bombardment of light-skinned models in magazines, movies, and advertisements perpetuates the illusion that dark skin is something to overcome rather than embrace. The media, acting as the modern missionary, continues to preach the gospel of whiteness through filters, Photoshop, and casting decisions.
Yet, this obsession is not born of vanity alone—it is a byproduct of systemic conditioning. Generations have been raised to equate whiteness with success and darkness with deficiency. This internalized racism manifests as economic behavior: billions spent annually on skin-lightening products, surgeries, and treatments, often marketed as “brightening” or “toning” to disguise their true purpose (Glenn, 2008).
Spiritually, this phenomenon mirrors the biblical warning against conforming to worldly standards. Romans 12:2 (KJV) reminds believers: “And be not conformed to this world: but be ye transformed by the renewing of your mind.” The obsession with lightness is a form of conformity—a submission to a false idol of beauty that profits from insecurity.
Psychologically, the pursuit of lighter skin reflects an inferiority complex rooted in generational trauma. When an entire race has been told for centuries that they are less than human, the desire to approximate the oppressor’s image becomes a coping mechanism, albeit a destructive one. This cycle of psychological bondage mirrors the words of Proverbs 23:7 (KJV): “For as he thinketh in his heart, so is he.”
Health-wise, the implications are severe. Mercury, hydroquinone, and corticosteroids—common in bleaching products—cause skin thinning, kidney failure, neurological damage, and in extreme cases, death. What begins as a quest for beauty often ends in tragedy, revealing the literal toxicity of self-rejection.
However, a global awakening is underway. Movements such as “Dark Is Beautiful” in India and “Melanin Poppin’” in the United States are reclaiming the beauty of darker tones. Black and brown creators are challenging the dominance of Eurocentric beauty on social media, promoting self-love, and redefining what it means to be beautiful.
The conversation around skin color is not merely cosmetic—it is cultural, political, and spiritual. To embrace one’s melanin is to resist centuries of indoctrination and to honor the divine craftsmanship of creation. Genesis 1:27 (KJV) declares, “So God created man in his own image.” If all shades come from God, then no shade is superior.
Media responsibility also plays a crucial role in dismantling this narrative. Representation matters. When darker-skinned women are seen as heroines, scholars, and leaders, they challenge the subconscious biases formed through decades of white-centered beauty imagery. Change in perception begins with visibility.
Economically, promoting natural beauty empowers local industries and rejects exploitative global beauty chains that profit from colonial residue. Supporting melanin-positive brands is an act of resistance—a declaration that beauty no longer bows to a Eurocentric ideal.
In conclusion, the obsession with fair skin is neither new nor benign. It is the residue of colonization, perpetuated through art, religion, and commerce. The solution lies in education, representation, and spiritual renewal. To reclaim beauty in all its shades is to reclaim one’s identity, worth, and freedom from psychological slavery.
When people learn to see themselves as God created them—fearfully and wonderfully made—the market for inferiority collapses. The true revolution begins not with lighter skin, but with enlightened minds.
References (APA 7th Edition)
Charles, C. A. D. (2009). Skin bleaching, self-hate, and black identity in Jamaica. Journal of Black Studies, 40(2), 153–170. https://doi.org/10.1177/0021934708315587
Glenn, E. N. (2008). Yearning for lightness: Transnational circuits in the marketing and consumption of skin lighteners. Gender & Society, 22(3), 281–302. https://doi.org/10.1177/0891243208316089
Keith, V. M., & Herring, C. (1991). Skin tone and stratification in the Black community. American Journal of Sociology, 97(3), 760–778. https://doi.org/10.1086/229819
Russell, K., Wilson, M., & Hall, R. (2013). The Color Complex (Revised): The Politics of Skin Color Among African Americans. Anchor Books.
“I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.”
Modest dressing refers to clothing choices that express dignity, humility, and self-respect, avoiding overly revealing or provocative attire. It is a conscious effort to present oneself in a way that does not draw sexual attention or objectify the body, but instead honors one’s character, values, and spiritual identity.
From a biblical and moral standpoint, modesty is not merely about how much skin is covered—it is about intention, discretion, and the desire to reflect inner virtue. Modesty embodies a heart posture of reverence, especially before God.
“In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; but (which becometh women professing godliness) with good works.” — 1 Timothy 2:9–10, KJV
Cultural Application & a Modern Example
In the age of hypersexualized media, modesty can feel countercultural. Yet, some women in the public eye maintain elegance and dignity through modest fashion.
One example is Meghan Markle, Duchess of Sussex (especially during her early royal years). She is often praised for wearing sophisticated, understated outfits—dresses with high necklines, long sleeves, and below-the-knee lengths—demonstrating that class and beauty are not mutually exclusive. Another consistent example is Lupita Nyong’o, whose red carpet appearances often exude grace, simplicity, and cultural pride while honoring her body and heritage.
Other notable figures include:
Kate Middleton (Princess of Wales)
Yuna (Malaysian singer) – who wears a hijab and stylish, full-coverage outfits
Tabitha Brown – actress and influencer known for combining spirituality, kindness, and a modest appearance
These women illustrate that fashion can be beautiful and bold without being revealing.
The Power of Modesty: Respect from Men
When a woman dresses modestly, she often commands a different kind of attention—not one based on lust or fantasy, but on admiration, respect, and curiosity about her mind, values, and personality.
Modest clothing sends a message: “I am not for consumption—I am for covenant.” It distinguishes a woman not by how much she reveals, but by what she reserves for the sacred.
“Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established.” — Proverbs 4:25–26, KJV
A God-fearing man—one with integrity and vision—will be drawn to a woman’s discretion, not her display. He values character, not curves alone. When a woman covers her body, it invites honorable conversation, deeper connection, and reinforces self-worth.
The Apocrypha echoes this ideal:
“A modest wife adds charm to charm, and no balance can weigh the value of a chaste soul.” — Ecclesiasticus (Sirach) 26:15, RSVCE / Similar in KJV Apocrypha
In an era where minimal clothing is often mistaken for confidence and empowerment, I find myself drawn to a different standard—one rooted in elegance, restraint, and self-respect. As Ayesha Curry once remarked, “Everyone’s into barely wearing clothes these days, huh? Not my style. I like to keep the good stuff covered up for the one who matters.” Her words echo a truth rarely celebrated in modern culture: modesty is not repression—it is discernment.
The classy woman still exists, even in the age of social media where visibility is often equated with value, and the exposure of skin is seen as a currency for attention. While such displays may attract fleeting admiration or superficial engagement, one must ask: how many of these individuals embody the qualities that build lasting relationships, emotional depth, or covenant-level commitment?
Rather than allowing Hollywood or popular culture to define femininity, I look to women like Audrey Hepburn, whose timeless style and modest sophistication continue to inspire across generations. I first encountered Hepburn in the late 1990s, unaware of her legacy, but her grace, poise, and understated beauty captivated me. She exemplifies a kind of feminine dignity that transcends trends—a quiet power rooted not in exposure, but in character.
In today’s culture, women are often encouraged to equate their value with physical beauty, sensuality, and the strategic display of their bodies. Society subtly—and at times overtly—suggests that a woman’s influence lies in the sway of her hips, the exposure of her curves, and the ability to captivate a man’s attention with a single provocative glance. Even more troubling, this narrative is sometimes perpetuated by other women—even mothers—who advise young women to dress seductively as a means of gaining male validation.
Yet, there is something deeply admirable, even revolutionary, about a woman who chooses to present herself with humility, modesty, and reverence in a world obsessed with external appearance. To maintain dignity amid the noise of a culture that tells you to perform as if you have no Creator, no compass, and no soul—that is the mark of a rare and radiant spirit. Such a woman is a light in darkness, a witness to something greater than herself. Though she may be few in number, she exists—I am living proof.
To the woman who finds no shame in exposing her body through tight, revealing garments that draw attention to her chest, thighs, or even her intimate anatomy—please take a moment to reflect. Ask yourself honestly: What spirit is motivating these choices? Our actions, attire, and attitudes not only reflect our inner condition, but they influence others—especially the younger, more impressionable women and girls who look up to us, even if silently. Every young sister should be viewed as a daughter whose soul is worth protecting.
There is no virtue in flaunting what is common to all women. Breasts, thighs, and curves are not unique—what distinguishes you is not the physical, but the quality of your character. A man can find physical appeal anywhere, but what he cannot easily find is a woman who embodies both strength and virtue—a woman whose life reflects the attributes of the Most High. As the Scripture says:
“Favour is deceitful, and beauty is vain: but a woman that feareth the Lord, she shall be praised.” — Proverbs 31:30, KJV
Character will sustain a relationship where physical attraction alone cannot. If you observe closely, many women who project overt sensuality often lack stability in their relationships and homes. By contrast, a woman clothed in wisdom and modesty not only honors herself but fosters spiritual order and generational influence.
Clothing that leaves nothing to the imagination—tight jeans, leggings, short dresses—does not empower. Rather, it reduces a woman to mere visual consumption. This kind of gratuitous exposure is the fashion equivalent of oversharing, and while it may attract attention, it rarely commands respect. We must recognize this: you know what you are doing, and so does the Most High, who sees the heart and will judge accordingly.
“In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety…” — 1 Timothy 2:9, KJV
Fashion, while often defended as self-expression, can be an outward manifestation of inner brokenness or rebellion. When our clothing choices are designed to provoke lust or manipulate attention, they reveal not freedom, but a spiritual disorder—a departure from our original, sacred design.
Let us then return to modesty, not as repression, but as a form of worship, a testimony of self-respect, and a reflection of the image of the Most High within us. May our beauty be inward, incorruptible, and timeless.
To be treated like a lady you must dress like a lady. Mothers teach your daughters to be respectful ladies to cover their bodies which is pleasing in the eyes of the Most High. This photograph is the property of its respective owners.
A Hidden Wisdom: Virtue Above Vanity
Let me unveil a timeless yet often unspoken truth: the superficial admiration of men—whether in social media comments or passing glances—does not equate to genuine respect. A multitude of likes from lustful men, mesmerized by curves, painted faces, and exposed thighs, does not signify honor. In reality, such attention frequently degrades rather than uplifts; in their carnal minds, the woman becomes not a cherished vessel of virtue, but an object for consumption—a “whore,” a “thot,” or a fleeting fantasy in the thoughts of whoremongers.
“Give not thy mind over to harlots, that thou lose not thine inheritance.” — Ecclesiasticus (Sirach) 9:6, KJV Apocrypha
Many women today desire to feel beautiful and admired—it is natural. But the pursuit of respect, dignity, and lasting love must surpass the fleeting thrill of sexual validation. Beauty, in its most noble and sacred form, is found in modesty. A righteous man, one who fears the Most High, will never truly love a woman whose value is solely rooted in physical display. For a man who honors God seeks not the body alone, but the mind, the soul, and the spirit of a woman.
“Favour is deceitful, and beauty is vain: but a woman that feareth the Lord, she shall be praised.” — Proverbs 31:30, KJV
Let this be known: true power is not found in the revealing of one’s body, but in the concealing of one’s worth for one deserving. A woman does not need to parade her flesh to prove her femininity. She need not sleep with a man to earn affection, nor should she raise her voice to be heard, nor lower a man to feel elevated. She does not need to argue to demonstrate intelligence, nor seduce to gain appreciation. Her worth is affirmed in silence, in virtue, and in her pursuit of righteousness.
“There is a shame which bringeth sin; and there is a shame which is glory and grace.” — Ecclesiasticus (Sirach) 4:21, KJV Apocrypha
The woman of virtue is not moved by temporary admiration but is rooted in sacred discipline. She treasures chastity, guards her body, and seeks wisdom as her adornment.
“As the sun when it ariseth in the high heaven; so is the beauty of a good wife in the ordering of her house.” — Ecclesiasticus (Sirach) 26:16, KJV Apocrypha
Dear sister, understand this: a man of God—a true king—does not chase sensual images. He is drawn to the woman who knows her worth and walks in the commandments of the Most High. He seeks a helpmeet, not a harlot; a Proverbs 31 woman, not an Instagram model.
“A silent and loving woman is a gift of the Lord; and there is nothing so much worth as a mind well instructed.” — Ecclesiasticus (Sirach) 26:14, KJV Apocrypha
You do not need to unbutton your blouse to open a man’s heart. You do not need to spread your legs to be cherished. But you must open your Bible and saturate yourself in the Word of Life—for in that discipline, your king will find you.
True queens are not self-proclaimed—they are heaven-ordained.
Examples of “Modest Dressing”
All photographs are the property of their respective owners.
Conclusion
Modesty is not oppression; it is protection, preservation, and proclamation of one’s inner worth. In a world obsessed with exposure, the woman who veils her body unveils her value. She is a beacon of wisdom in a culture of vanity.
NIGGERS * SPICS *COONS * DARKIES * BLACK * UGLY * MULATTOS *FEEBLE MINDED * UNFIT * IMBECILES * IMMORAL * CRIMINAL * CATTLE * SLAVES NEGROES * AFRO THIS OR THAT *MONKIES * SAVAGES * COLORED *JUNGLE BUNNIES * DIRT *JIGABOOS * ANIMALS *WET BACKS * SPOOKS *SAMBOO * ASIATIC BLACK MIXED * BIRACIAL* MULTIRACIAL * BURNT And so forth… Code words used to establish slavery.
This photograph is the property of its respective owner.
The differentness of races, moreover, is no evidence of superiority or of inferiority. This merely indicates that each race has certain gifts which the others do not possess. — Carter G. Woodson
“Race is not a biological reality but a social concept—a powerful illusion.” — California Newsreel, “Race: The Power of an Illusion”
The Grand Illusion of Race and the Legacy of Racism
Racism remains the most pervasive and destructive force in modern civilization—a persistent “elephant in the room” that continues to inform systems of oppression, injustice, and inequality. It is the progenitor of slavery, the father of colorism, and the cornerstone of a worldview rooted in false hierarchies of human worth. Racism, in its purest form, is the deeply ingrained belief that racial groups possess inherent differences in qualities or abilities, and that these differences justify unequal treatment or social dominance. This belief system, which asserts the superiority of one race over another, has served as the ideological foundation for centuries of colonization, brutality, and social division.
At the heart of racism lies the construct of race itself, which scholars have long demonstrated is not rooted in biology but in social fabrication. The so-called “races” of humanity are, in fact, an artificial system of classification, developed to rationalize systems of power and privilege. The landmark PBS documentary Race: The Power of an Illusion (2003) explains that human genetic variation is superficial at best—there are no genetic markers exclusive to any one race. Instead, traits such as skin color, facial structure, or hair texture are inherited independently and do not correlate with cognitive or moral capacity (California Newsreel, 2003).
The American institution of chattel slavery was perhaps the most significant catalyst in the global entrenchment of racial ideology. Slavery required the dehumanization of African people—turning them into property—and this was justified by pseudo-scientific claims of racial inferiority. These ideas birthed and fueled colorism, a derivative of racism that privileges lighter skin even within communities of color, reinforcing hierarchies based on proximity to whiteness.
To understand how this illusion persists, we must first expose it. “Race” as a category exists to serve political and economic agendas—not truth. As the anthropologist Audrey Smedley (2007) noted, race is “a folk ideology,” invented in the 17th century to justify the social order of European expansion and the transatlantic slave trade.
This deeply entrenched deception leads to cultural disorientation, especially for historically oppressed peoples. When individuals are disconnected from their origins, their histories, and their spiritual significance, they become vulnerable to narratives imposed upon them by others. The ancient Hebrew text affirms this reality:
“Ye were sold to the nations, not for your destruction: but because ye moved God to wrath, ye were delivered unto the enemies.” — Baruch 4:6, Apocrypha
This verse speaks to divine consequences but also affirms identity and value—the people were not destroyed, merely displaced.
Today, the ideology of race continues to fuel disparities in education, health, economics, and justice. Its endurance is not due to any empirical truth but because societies have bought into a myth, perpetuated by media, education, and institutions. If race is a lie, racism is a belief in that lie—an attitude born from ignorance and sustained by fear and silence.
Ultimately, liberation begins with truth. Once we dismantle the illusion of race, we create space for healing, equity, and restoration.
“Race” as Illusion, Racism as Truth: A Global History of Black Oppression
“We know that ‘race’ is not a biological reality but a social tool—an illusion crafted to categorize, divide, and suppress.” — Audrey Smedley & Brian Smedley, 2007
1. What Is Racism—and How It Functions
Racism is more than prejudice; it is a structured belief system that posits the existence of distinct human races with inherent differences in worth, ability, and moral standing. At its core is the assertion that one race—typically white—stands superior, legitimizing practices of violence, exclusion, and exclusionary power.
Colorism, an offspring of racism, assigns varied value even within communities of color—privileging lighter skin tones while denigrating darker ones. These systems evolved during American chattel slavery, where light-skinned enslaved people were granted relative privilege, while darker-skinned individuals were relegated to harsher conditions.
2. Slavery: The Global Catalyst of Race-Based Hatred
Slavery in the Americas began in earnest around 1619, when Africans were forcibly brought to the New World, stripped of identity, and dehumanized for economic gain. They endured brutal treatment—beatings, rape, forced labor, and psychological terror—for centuries. Even after the Emancipation Proclamation (1862), the legacy of bondage evolved into Jim Crow, mass lynchings, segregation, and economic subjugation.
In Natchez, Mississippi, a post‑Civil War refugee camp known as the Devil’s Punchbowl housed thousands of freed Black people under horrendous conditions—disease, starvation, and neglect led to thousands of deaths (estimates range from 2,000 to 20,000)TRT WorldWikipedia.
3. Human Zoos, Colonialism, and King Leopold’s Congo
From the 1800s through the mid-20th century, Western “human zoos” exhibited Black and Indigenous people in Europe and America as exotic curiosities—living in fabricated villages, mimicking rituals, and displayed alongside animals in grotesque spectaclesDW News+2Deutsche Welle+2The Sun+2.
Most egregiously, under King Leopold II of Belgium, 267 Congolese men, women, and children were exhibited at the Tervuren World’s Fair in 1897, seven of whom died. His regime in the Congo Free State (1885–1908) involved forced labor, systematic brutality, and amputations, resulting in the deaths of an estimated 1–13 million peopleFrance 24+6Wikipedia+6bdnews24.com+6.
These events normalized the idea of Black people as sub-human, used to justify colonialism, apartheid, and segregation. Pseudo-scientific racial classification and craniometry were often used to reinforce racist hierarchiesDeutsche Welle+3France 24+3DW News+3.
4. Colorism and Legacy: Today’s Bywords
Today, Black people are still referred to by degrading terms—n*****r, darkie, coon, mulatto, field slave, savage, and more. Such labels have origins in slavery and reinforce social hierarchy. Even within Black communities, colorism persists—lighter skin often equates to socioeconomic advantages, a phenomenon rooted in slave-era preferential treatment.
5. Modern Persecution: Police Violence and Systemic Inequality
Racism continues under the guise of legal and institutional power. The murder of George Floyd in 2020— asphyxiated by police officer Derek Chauvin—triggered worldwide outrage and calls for justice. Floyd’s death is part of a pattern: in 2021, Black Americans comprised 27% of those fatally shot by police, even though they are just 13% of the U.S. population.
Countless others—Breonna Taylor, Ahmaud Arbery, and more—have experienced brutality and had justice repeatedly denied (e.g., mistrial or acquittal of the officers) .
6. Identity Restoration: The Real Jews and Chosen Lineage
Some scholars and communities argue that Black people, particularly descendants of the enslaved Israelites, are the true heirs of the original Hebrew covenant—the chosen people. This belief includes theological affirmation of identity and the spiritual trauma inflicted by slavery.
7. The Horror of Infant Torture
Among the most horrific records of cruelty are accounts claiming that Black infants were fed to alligators, used as bait in Florida, a practice that symbolizes ultimate dehumanization. While specific documentation is limited, this narrative underscores centuries of systemic brutality and moral reprehension.
Conclusion: From Demonization to Dignity
Racism is not merely ideology—it is the engine of oppression, designed to devalue and destroy. It thrives on illusions of race, hierarchy, and otherness. Its consequences have spanned continents, centuries, and generations—from Congo to the Devil’s Punchbowl, from European human zoos to modern police brutality.
To disrupt it, we must deconstruct its illusions and restore identity: reclaim histories, reject bywords, and affirm the sacred humanity and sovereignty of Black people everywhere.
Smedley, A., & Smedley, B. D. (2007). Race as biology is fiction, racism as a social problem is real. American Psychologist, 60(1), 16–26. https://doi.org/10.1037/0003-066X.60.1.16
Rachel Dolezal, a former president of the Spokane, Washington, chapter of the NAACP, became a national figure of controversy when it was revealed in 2015 that she was a white woman who had been presenting herself as Black for years. Despite having been born to white parents of European descent, Dolezal had altered her appearance, including tanning her skin, curling her hair, and adopting African American vernacular and culture. Her case raises profound questions about racial identity, cultural appropriation, and societal double standards.
Ironically, while Black women are frequently criticized or pathologized for assimilating into Eurocentric beauty norms—whether through hair straightening, skin lightening, or other means—Dolezal, a white woman, was initially celebrated within a Black community organization for her performance of Black identity. Her work with the NAACP and advocacy on behalf of civil rights may have been well-intentioned, but the deception surrounding her racial identity challenges the principles of authenticity and transparency essential to public leadership.
Psychologically, her case touches on what scholars term “racial identity appropriation,” wherein individuals adopt the cultural markers and struggles of a group to which they do not belong, often as a means of securing identity, belonging, or moral authority. This phenomenon is distinct from transracial adoption or cultural exchange; it often stems from deeper issues related to identity confusion, desire for empathy or attention, or the allure of perceived moral high ground.
The public backlash against Dolezal revealed not only the societal discomfort with ambiguous racial boundaries but also exposed how white individuals are often extended forgiveness or curiosity when crossing cultural lines. In contrast, Black individuals, particularly women, are rarely afforded the same grace. Her actions highlight the privileges of whiteness, even in spaces ostensibly dedicated to racial justice.
Rachel Dolezal (left to right) These photographs are the property of their respective owners.
💔 Why Do Some Black People Hate Themselves or Each Other?
This phenomenon isn’t due to a moral failing, but rather the psychological residue of slavery, colonialism, and white supremacy. It is what scholars call internalized racism—when oppressed people begin to absorb the lies told about them by the dominant society.
1. Slavery and the Destruction of Identity
Slavery was not only about physical bondage—it was about erasing the identity of a people. Africans were stripped of their languages, names, families, religions, and cultural pride. They were forcibly renamed, reclassified, and psychologically reprogrammed to believe they were inferior.
“If you can convince the lowest white man he’s better than the best colored man, he won’t notice you’re picking his pocket.” — Lyndon B. Johnson
During slavery, enslaved Africans were:
Divided by complexion: lighter-skinned slaves (often the result of rape) were given house duties, while darker-skinned slaves labored in the fields. This bred resentment and laid the foundation for colorism—a hierarchy within the race based on skin tone.
Pitted against each other: as outlined in the infamous (and possibly apocryphal) Willie Lynch Letter, enslavers used fear, distrust, and division to keep enslaved people from uniting.
2. Post-Slavery: The Birth of Colorism and Eurocentric Standards
Even after emancipation, the proximity to whiteness became the measure of beauty, intelligence, and worth. Black features—like broad noses, kinky hair, or dark skin—were mocked, while lighter skin and long straight hair were celebrated.
This legacy persists today:
Colorism: Lighter-skinned Black people often receive more favorable treatment in media, hiring, dating, and society.
Hair Discrimination: Natural hairstyles like afros, locs, and braids are still viewed as “unprofessional” in many institutions.
Self-Rejection: Some Black people bleach their skin, avoid the sun, or use harmful chemicals to straighten their hair—not out of vanity, but as a survival mechanism in a world that devalues their natural state.
3. Internalized Racism and “Self-Hate”
Black people—like all people—are shaped by the media, education, and culture. When all of those systems portray whiteness as good and Blackness as bad, a subconscious belief can form: “There must be something wrong with me.”
This shows up in:
Jealousy or suspicion of each other’s success (“crabs in a barrel”).
Mocking natural Black features.
Dividing ourselves by skin tone, hair texture, dialect, or region.
🌱 What Does Being a Hater Really Mean?
A hater is someone who resents another person’s success, beauty, confidence, or uniqueness. In our community, this often stems from:
Low self-esteem.
Unhealed trauma.
Feeling powerless in a system built against us.
As Malcolm X said:
“Who taught you to hate the texture of your hair? Who taught you to hate the color of your skin…?”
💡 Why Is Light Skin and Long Hair Still Seen as More Desirable?
It’s rooted in colonialism and media conditioning:
For centuries, the lighter you were, the more human you were considered.
Beauty standards were crafted by European ideals—pale skin, straight hair, and thin features were exalted, while Black features were demonized.
Even today, movies, magazines, dating apps, and TV often showcase light-skinned Black people as the default representation of beauty.
✊🏾 So What’s the Solution?
1. Reclaim Our History and Identity
Learn the truth about African civilizations, the African diaspora, and the richness of Black culture. When you understand your roots, you stop seeing yourself as inferior.
2. Practice Self-Love and Cultural Pride
Celebrate your skin, your hair, your body, your ancestry. Uplift those around you. Affirm your children. Support Black businesses. Wear your culture proudly.
3. Challenge Internalized Racism
Call out colorism when you see it. Unlearn negative beliefs. Don’t measure yourself by Eurocentric standards. Demand representation in media, leadership, and institutions.
4. Mental Health Matters
Therapy, especially with culturally competent Black therapists, can help unpack trauma, self-esteem issues, and patterns of self-hate.
5. Faith and Community Healing
In texts like Baruch 4:6 and Deuteronomy 28, many believe that Black people’s suffering is tied to disobedience to divine commandments, but also that restoration is possible. Healing is not just psychological, but also spiritual. Return to the Most High God!
🔥 A Final Quote to Reflect:
“We’ve been conditioned to hate ourselves and love their wealth… That’s why Black sell crack and we act like we’re not smart.” — Kanye West, “All Falls Down”
📚 References
Akbar, N. (1996). Breaking the Chains of Psychological Slavery. Mind Productions.
hooks, b. (1992). Black Looks: Race and Representation. South End Press.
Fanon, F. (1967). Black Skin, White Masks. Grove Press.
Russell-Cole, K., Wilson, M., & Hall, R. E. (2013). The Color Complex: The Politics of Skin Color in a New Millennium. Anchor Books.
American Psychological Association. (2019). Ethnic and Racial Disparities in Mental Health Care.
Brubaker, R. (2016). Trans: Gender and Race in an Age of Unsettled Identities. Princeton University Press. This work explores how Rachel Dolezal’s case illustrates the complexities and controversies of identity in contemporary society, including comparisons between transgender and “transracial” identities.
Where faith, history, and truth illuminate the Black experience.
THE BROWN GIRL DILEMMA 