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🌹THE BROWN GIRL DILEMMA🌹

The journey of the brown girl is a complex tapestry woven with strands of resilience, faith, pain, and perseverance. Her voice, often muted by systemic oppression, resonates with both the echoes of ancestral struggle and the melody of survival. Despite her indispensable role in the shaping of societies, the brown girl remains caught between visibility and invisibility, celebrated yet silenced, desired yet devalued.

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The Black woman stands at a unique intersection of race, gender, and historical complexity. She is a daughter of Africa, molded by centuries of cultural richness, yet shaped by the traumas of colonization, slavery, and systemic oppression. To define the Black woman is not merely to categorize her by phenotype or ethnicity but to acknowledge the multifaceted strength, resilience, and spiritual depth she embodies. Her existence is both a testimony of survival and a manifestation of divine creation.

She walks with shadows on her skin,
Her crown denied, her truth made thin.
Yet in her soul, a flame still burns,
Toward God Most High, her spirit turns.

The Essence of the Black Woman

The Black woman is not a passive bystander in the human story. She is a survivor and a leader among women. She is not simply the product of oppression but the embodiment of legacy, faith, and hope. While the world has too often rendered her invisible, she has never ceased to shine. Her scars are not signs of weakness but marks of endurance. Her voice is not one of anger but of righteous truth. Her presence is not an afterthought—it is essential. To be a Black woman is to carry the weight of many worlds and still walk upright. It is to be defined not by trauma, but by triumph. It is to rise, again and again, from the ashes of injustice with wisdom in her mind, fire in her bones, and purpose in her soul.

The Origins and Legacy of the Black Woman

The roots of the Black woman run deep in the soil of the African continent, often referred to as the cradle of civilization. Long before the Middle Passage or the ravages of imperialism, she was revered as queen, healer, warrior, and nurturer. Ancient civilizations such as Kemet (Egypt) and Kush (Nubia) bear witness to her influence and power. Historical figures such as Makeda, the Queen of Sheba, and Yaa Asantewaa, the Ashanti warrior queen, represent the authority and intellect Black women wielded long before colonial narratives sought to reduce their value. In the diaspora, figures such as Harriet Tubman, Sojourner Truth, and Ida B. Wells continued this legacy of resistance, intellect, and spiritual resilience.

This sacred lineage was disrupted but not erased by slavery and systemic racism. She is CHOSEN. Even in bondage, the Black woman bore nations, preserved culture, and nurtured resistance. Her story is not merely one of suffering, but of transformation and transcendence.

The “Brown Girl Dilemma” speaks to the intersectional struggles of Black women who carry the weight of history, family, and society upon their shoulders while striving to reclaim their identity as daughters of the Most High God. The Bible reminds us that sin separates humanity from the Creator: “But your iniquities have separated between you and your God, and your sins have hid his face from you” (Isaiah 59:2, KJV). As descendants of a chosen people, many in the African diaspora bear the consequences of forgetting God’s commandments (Deuteronomy 28). Restoration begins with repentance, obedience, and returning to the covenant, for it is only through God that wholeness can be achieved.

The impact of slavery continues to shape the psyche of Black people. Enslavement fractured families, introduced color hierarchies, and instilled a legacy of trauma. Colorism emerged as a tool of division, where lighter-skinned Blacks were often given preferential treatment, a strategy designed to destroy unity. Today, this manifests in distrust, competition, and a failure to unite as one nation. Scholars such as Du Bois (1903/1994) wrote of the “double consciousness” of Black existence, a struggle between identity and imposed inferiority. The legacy of slavery has not disappeared—it has merely transformed into systemic racism, prison pipelines, and discriminatory policies.

The order of the family is equally troubled. In biblical teaching, the husband is called to love his wife as Christ loved the church (Ephesians 5:25, KJV). Yet many Black women experience broken relationships marked by absentee fathers, irresponsible partners, and men driven by lust rather than godly responsibility. Economic strain, social pressures, and the allure of interracial dating often leave Black women questioning their value. While there are faithful, loving men within the community, they can feel like rare jewels—“needles in a haystack.” Too many women are burdened with carrying the weight of provision, discipline, and emotional labor alone.

Beyond family matters, the “isms” weigh heavily. Racism remains pervasive, sexism undermines Black women in workplaces and institutions, colorism pits them against one another, and lookism—judging worth based on appearance—diminishes them further. Each of these forces multiplies the challenge of survival and success. Crenshaw’s (1989) concept of intersectionality reveals how Black women experience multiple, overlapping oppressions, often making their struggles invisible in mainstream feminist or racial justice discourse.

Economically, Black women continue to face disparities. According to the U.S. Department of Labor (2024), Black women earn approximately 63 cents for every dollar earned by white men, with long-term implications for generational wealth. Joblessness and underemployment remain pressing issues, with Black unemployment rates historically double those of whites (Bureau of Labor Statistics, 2023). This economic imbalance is not only unjust but also psychologically damaging, reinforcing feelings of inadequacy and systemic exclusion.

Health disparities further compound these challenges. Black women have the highest rates of hypertension, diabetes, heart disease, and certain cancers compared to other demographics (CDC, 2024). Additionally, sexually transmitted diseases, including HIV, disproportionately affect Black communities. Poor diet access, limited healthcare, and stress-related illnesses tie into broader socioeconomic inequalities. Scripture reminds us, however, that our bodies are temples of God (1 Corinthians 6:19–20, KJV), urging the community toward better stewardship of health.

The universal standard of beauty has been a dagger against the esteem of Black women. Rooted in Eurocentric ideals, it positions whiteness as the pinnacle of desirability. In 2011, a Psychology Today article notoriously argued that Black women were “less attractive” than other races, sparking outrage and revealing deep-seated prejudices. Lighter-skinned women often find more social acceptance, yet the hierarchy continues to marginalize darker-skinned women. Many Black male celebrities have also publicly disparaged Black women, praising non-Black women instead, furthering the internalization of these hierarchies. This demonstrates how colonized definitions of beauty perpetuate cycles of self-hatred and exclusion.

Kevin Samuels (Image Consultant / YouTube Personality)

Samuels frequently made disparaging remarks toward Black women. In one widely circulated clip, he referred to single women over 35 as “leftovers.” He also claimed:

“When you’re talking about Black women, they are on the opposite end of the spectrum in all ranks.”
GQ

Tariq Nasheed (Media Commentary / FBA Proponent)

Nasheed popularized the term “bed wench” as a derogatory label for Black women who date interracially—a term rooted in slavery-era contempt, and used to shame successful Black women who allegedly challenge Black patriarchy.
Wikipedia

Tommy Sotomayor (Internet Commentator / Men’s Rights Activist)

Sotomayor has blamed the struggles of young Black men on single Black mothers, suggesting that Black women’s family structures are at the root of broader societal issues.
Wikipedia

Chester Himes (Author, mid-20th century)

In his work In Black and White, Himes portrayed Black women with disturbing stereotypes and violence. For example: “It is presumed only right and justifiable for a black man to beat his own black women when they need it.”
The New Yorker

Anecdotal Examples from Social Discourse (Reddit)

  • One user shared a heartbreaking example of a musician’s demeaning comments: “…yelling how ugly black darkskinned women are, the only beautiful women on this planet are biracials and Ethiopians… black girls look like men…”
    Reddit
  • Another user captures the broader sentiment of colorism and rejection: “I seen that rap battle … one of the darkskin men boasted about having a lightskin daughter … called the other man’s darkskin 6-year-old daughter black and ugly and a whore.”
    Reddit

Summary of Key Negative Narratives

Source (Public Figure / Setting)Essence of Negative Commentary
Kevin SamuelsDemeaning Black women—calling them “leftovers” and ranking them low on desirability.
Tariq NasheedLabels Black women who date outside the race with demeaning historical slurs.
Tommy SotomayorBlames Black women (single mothers) for societal and familial issues standing in the way of Black men.
Chester Himes (Literary)Portrays Black women through violent, oppressive stereotypes in his fiction.
Reddit AnecdotesReflect real lived experiences: colorism-driven insults, preference for lighter skin, degrading comparisons.

Stereotypes compound these struggles. Black women are often mislabeled as “angry,” “hypersexual,” or “unfeminine,” fallacies that obscure their complexity. Patricia Hill Collins (2000) refers to these as “controlling images,” cultural myths that justify oppression. The truth, however, is that Black women embody resilience, creativity, and leadership. Yet the psychological toll of disproving these stereotypes daily is exhausting, creating stress known as “weathering” (Geronimus, 1992), which accelerates health decline.

Violence against Black women remains an alarming crisis. According to the Institute for Women’s Policy Research (2023), over 40% of Black women will experience intimate partner violence in their lifetime. Police brutality disproportionately harms Black women as well, from Sandra Bland to Breonna Taylor, their lives cut short by systemic violence. Beyond physical harm, psychological warfare—through negative media portrayals, exclusion, and microaggressions—erodes mental well-being. The psalmist cries: “How long shall they utter and speak hard things? and all the workers of iniquity boast themselves?” (Psalm 94:4, KJV).

The solution lies in unity and spiritual renewal. Frances Cress Welsing once wrote, “If we do not understand white supremacy—what it is and how it works—everything else that we think we understand will only confuse us” (1991, p. 2). Michelle Obama reminds us: “The measure of any society is how it treats its women and girls.” And Toni Morrison emphasized, “The function of freedom is to free someone else.” These voices remind us that the liberation of Black women is inseparable from the liberation of the community as a whole.

🌹 The Brown Girl Dilemma vs. The Brown Boy Dilemma 💪

ThemeBrown Girl DilemmaBrown Boy Dilemma
Spiritual IdentityMen are emasculated, denied authority, criminalized and treated as threats.Same disconnection; loss of spiritual leadership; struggles with manhood outside biblical order.
Slavery’s LegacyDisconnected from God through sin and oppression, struggles with worth and obedience to His commandments.Single mothers bear heavy loads, absentee fathers; imbalance in relationships.
Family StructureSingle mothers bear heavy loads, absentee fathers, imbalance in relationships.Fatherlessness creates cycles; incarceration removes men from homes; lack of role models.
Racism & Systemic OppressionSexism + racism (double bind); overlooked in justice movements.Criminalized early; school-to-prison pipeline; hyper-policed and surveilled.
ColorismLighter-skinned women often favored in beauty standards; darker-skinned women devalued.Light-skinned men sometimes perceived as more “acceptable”; dark-skinned men stereotyped as dangerous.
Beauty Standards / MasculinityEurocentric beauty ideals label Black women “ugly” or “less attractive.”Stereotypes of hypermasculinity, aggression, and oversexualization.
Economic StrugglesWage gap: Black women earn ~63¢ per white man’s $1; underrepresentation in leadership roles.Higher unemployment, wage gaps; fewer economic opportunities; struggle with provider expectations.
Health DisparitiesHigh rates of heart disease, cancer, diabetes, STDs; psychological “weathering.”Lower life expectancy; hypertension, diabetes, homicide rates; mental health stigma.
Media Stereotypes“Angry Black woman,” “welfare queen,” hypersexualized Jezebel, unfeminine.“Thug,” “deadbeat dad,” “gangster,” emotionally detached, criminal.
RelationshipsBurdened with 50/50 relationships; men seen as “lazy” or unfaithful; undervalued.Pressure to provide without means; some reject Black women, internalizing misogyny.
Violence / SafetyVictims of intimate partner violence, police brutality (Breonna Taylor, Sandra Bland).Victims of police killings (Tamir Rice, Michael Brown), homicide, systemic violence.
Psychological StrainCarry stereotypes daily, causing exhaustion and mental health struggles.Identity crises, low self-esteem, pressure to conform to false masculinity.
EducationBlack girls disciplined unfairly, but often outperform academically with support.Black boys suspended/expelled at high rates; overrepresented in remedial tracks.
Solution – BibleReturn to God’s commandments, embrace worth in Him, love and unity within community.Reclaim manhood through biblical leadership, courage, love, and fatherhood.
Solution – PsychologyTherapy, self-love, dismantling internalized racism, collective healing.Therapy, mentorship, redefining masculinity, affirming dignity and purpose.

✨ Together, these dilemmas show that Brown Girls and Brown Boys carry overlapping but distinct burdens. Both require:

  • Spiritual restoration (return to God’s commandments).
  • Psychological healing (therapy, affirmation, unity).
  • Collective solidarity (ending division between men and women).

The Modern-Day Challenges of the Black Woman

Despite her historical strength, the Black woman today continues to face multilayered adversities stemming from structural and interpersonal forces. These challenges are best understood through the framework of intersectionality—a concept coined by legal scholar Kimberlé Crenshaw—which highlights how race, gender, and other identities intersect to create compounded discrimination.

Racism continues to manifest in disproportionate rates of police brutality, workplace discrimination, and underrepresentation in positions of power. Simultaneously, sexism subjects Black women to patriarchal structures that marginalize their voices and capabilities. Complicating this further is colorism, a preference for lighter skin within and beyond the Black community, often privileging those with Eurocentric features and contributing to a dangerous belief in the superiority of light-skinned individuals.

Misogynoir, the unique discrimination against Black women that blends racism and sexism, further entrenches stereotypes such as the “angry Black woman,” the hypersexualized “jezebel,” or the self-sacrificing “mammy.” These tropes are not just offensive—they are psychologically and socially damaging, limiting the perceptions others have of Black women and the ones they have of themselves.

Moreover, Black women face systemic economic inequalities. Despite being among the most educated demographics in the U.S., Black women continue to earn less than both white men and white women. They also lead in numerous health disparities, including heart disease, maternal mortality, and untreated mental health conditions—often exacerbated by inadequate access to quality care and generational trauma.

✅ Proposed Solutions for Black Women

DomainStrategy
PsychologicalHealing from colorism, building self-worth, therapy to counter trauma
CommunitySupport sisterhood, mentorship, natural beauty affirmation
SpiritualBiblical grounding—acknowledge that all are made in God’s image (Psalm 139:14)
HealthcareAdvocate for culturally competent care, regular screenings, trusted providers
EducationEmpower conversations about sexuality, STIs, and negotiation in relationships


To rise above, healing is cultural, psychological, and spiritual: affirming identity, rejecting imposed standards, seeking justice, and fostering empowered, faith-rooted sisterhood.

Overcoming Adversity: Pathways to Liberation

To overcome these deeply rooted challenges, Black women must embark on both personal and collective journeys of empowerment. First and foremost, it is critical for the Black woman to reclaim her worth and identity, understanding that her value is not defined by societal standards, media representation, or Eurocentric beauty ideals. Psalm 139:14 declares that she is “fearfully and wonderfully made”—a divine truth that must be internalized.

Knowledge of one’s history is equally vital. By studying the contributions of foremothers and reconnecting with African ancestry, the Black woman gains a powerful sense of self and purpose. Historical literacy combats invisibility and fosters pride.

Community and sisterhood play an essential role in healing. Instead of perpetuating the internalized divisions—whether through colorism, competition, or jealousy—Black women must uplift one another. Unity is not a luxury; it is a necessity for collective survival and flourishing.

Therapy, spiritual practices, and culturally informed healing can address generational trauma and the psychological damage wrought by centuries of oppression. By confronting pain through both professional counseling and ancestral traditions, the Black woman can begin to mend what has been broken.

Economic empowerment and education remain foundational tools for liberation. Black women have historically led movements, founded schools, and built businesses. Entrepreneurship and financial literacy offer pathways to independence and influence.

Faith and spiritual guidance also remain integral. The Black woman has often leaned on her spiritual roots—whether through Christ for hope and endurance. Returning to God and seeking wise counsel strengthens her inner resolve and aligns her with divine purpose.

Unity within the Black community must transcend negativity, envy, and division. The Bible commands: “Behold, how good and how pleasant it is for brethren to dwell together in unity!” (Psalm 133:1, KJV). By rejecting divisive ideologies and embracing love, Black men and women can rebuild trust and solidarity. Restoring families, promoting education, supporting businesses, and encouraging health are acts of resistance against oppression.

Psychologically, healing requires therapy, collective affirmation, and dismantling internalized racism. From a biblical perspective, repentance, forgiveness, and love remain central. “Above all things have fervent charity among yourselves: for charity shall cover the multitude of sins” (1 Peter 4:8, KJV). The brown girl must be reminded that her worth is not defined by a hostile world but by the image of God she carries.

Overcoming the “Brown Girl Dilemma” begins with truth-telling: about history, about pain, and about hope. Black women must be encouraged to pursue spiritual renewal, to demand justice, and to embrace their beauty unapologetically. Communities must uplift one another instead of tearing each other down.

The dilemma remains real, but the path of deliverance is clear. Rooted in God’s commandments, strengthened through unity, and fortified with love, the brown girl will no longer be a dilemma but a divine solution—a vessel of resilience, creativity, and healing for generations to come.

📚 References

  • Bureau of Labor Statistics. (2023). Employment status of the civilian population by race, sex, and age.
  • Centers for Disease Control and Prevention. (2024). Health disparities by race and ethnicity.
  • Collins, P. H. (2000). Black feminist thought: Knowledge, consciousness, and the politics of empowerment. Routledge.
  • Crenshaw, K. (1989). Demarginalizing the intersection of race and sex. University of Chicago Legal Forum, 1989(1), 139–167.
  • Du Bois, W. E. B. (1994). The souls of Black folk. Dover. (Original work published 1903).
  • Geronimus, A. T. (1992). The weathering hypothesis and the health of African-American women and infants. Ethnicity & Disease, 2(3), 207–221.
  • Welsing, F. C. (1991). The Isis papers: The keys to the colors. Third World Press.
  • U.S. Department of Labor. (2024). Gender and racial wage gaps.

Crenshaw, K. (1989). Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine. University of Chicago Legal Forum. Reprinted in “Mapping the Margins” (1991) Encyclopedia Britannica.

Institute for Women’s Policy Research. (2025, July 7). Black women stand to lose over $1 million to the wage gap IWPR+1National Women’s Law Center+1.

Centers for Disease Control and Prevention. (2024, April). Working Together to Reduce Black Maternal Mortality PRB+7CDC+7people.com+7.

Hoyert, D. L. (2023). Health E‑Stat 100: Maternal Mortality Rates in the United States, 2023 CDC.

News reports on maternal mortality (2025). AP News; Axios Axios.

Britannica Editors. (2025). Intersectionality entry, Encyclopaedia Britannica Encyclopedia Britannica.

Would you like this version formatted as a PDF or adapted into a workshop outline or sermon script

Beauty, colorism, psychology

COLORISM

The Complexion Divide: A Critical Examination of Colorism, Beauty, and Identity.

Colorism, a term coined by Pulitzer Prize–winning author Alice Walker in 1982, refers to the “prejudicial or preferential treatment of same-race people based solely on their color” (Walker, 1983). Unlike racism, which is structured around differences between racial groups, colorism operates within racial and ethnic communities, privileging lighter skin tones while marginalizing those with darker complexions. It is a form of internalized oppression born from the intersection of white supremacy and colonial ideology.

This photograph is the property of its respective owner.

While racism categorizes people by race, colorism creates a hierarchy within that categorization, wherein lighter skin becomes a form of social capital. The effects are deeply psychological, affecting self-worth, community relationships, beauty standards, and life opportunities. It is most deeply felt in communities historically subjected to colonial rule, enslavement, and media misrepresentation—including the Black diaspora.

Colorism privileges individuals with lighter skin, Eurocentric features, and straighter hair textures, often at the expense of darker-skinned individuals, particularly women. It is a global phenomenon—seen in the popularity of skin-lightening creams in Africa and Asia, the media underrepresentation of dark-skinned women, and internalized inferiority within Black and brown communities.

The Beauty Hierarchy and Eurocentric Standards

The universal standard of beauty, reinforced by colonialism, mass media, and white supremacy, promotes a Eurocentric ideal—fair skin, narrow noses, thin lips, and a slim yet curvaceous figure. These characteristics are often seen as aspirational, while Afrocentric features—broad noses, full lips, tightly coiled hair—are marginalized. Scientific racism and eugenics in the 19th and 20th centuries played critical roles in establishing this false standard of human aesthetics (Painter, 2010).

This beauty hierarchy persists today in the form of Hollywood casting, magazine covers, beauty pageants, and advertising, where lighter-skinned Black women (e.g., Beyoncé, Zendaya, Halle Berry, and Yara Shahidi) are more prominently featured than their darker-skinned peers, such as Lupita Nyong’o or Viola Davis—though the latter have also achieved visibility through activism and counter-cultural movements.

Psychological and Biblical Implications

Psychologically, colorism fosters internalized oppression, body dysmorphia, low self-esteem, and even disordered eating. Women and girls not deemed “beautiful” by Eurocentric standards often feel invisible or undesirable. Society trains them, through media propaganda, to seek validation through external approval—what psychologists call externalized locus of control.

Biblically, this phenomenon contradicts the teachings of Scripture, which affirms that “man looks at the outward appearance, but the Lord looks at the heart” (1 Samuel 16:7, NKJV). The Bible consistently emphasizes inner character over physical beauty (Proverbs 31:30). Moreover, the elevation of one group over another due to appearance or social class mirrors the sin of partiality, which Scripture condemns (James 2:1-9).

Beauty and the Racial Caste: From Nazi Aryanism to American Colorism

The Nazi Aryan ideal, rooted in pseudoscientific racial theories, promoted the concept of the Nordic master race. This racial doctrine, advanced by figures like Alfred Rosenberg, claimed that Aryans (Northern Europeans) were biologically and morally superior. Such ideologies influenced not only Germany but also global race and beauty perceptions, legitimizing discrimination against people of color and reinforcing whiteness as the pinnacle of humanity.

These ideologies helped shape a global racial beauty hierarchy, where the following order often dominates:

  1. White (European, Aryan)
  2. East Asian (with fair skin)
  3. South Asian (light-skinned)
  4. Latinx (light mestizo)
  5. Middle Eastern (light Arab)
  6. Black (light-skinned)
  7. Black (dark-skinned)

This hierarchy is evident in fashion industries, marriage markets, and social media algorithms that favor Eurocentric features and lighter complexions.

The Science of Dark Skin and Its Strength

Biologically, melanin—the pigment that gives skin its dark color—offers natural protection against UV radiation and decreases the risk of skin cancer (Jablonski & Chaplin, 2000). Far from being a disadvantage, dark skin is an adaptive advantage in equatorial climates. Despite this, it has been wrongly associated with inferiority, laziness, or criminality—myths perpetuated by colonial narratives and media biases.

Photo by Meshack Emmanuel Kazanshyi on Pexels.com

Impact on the Black Community

In the Black community, colorism fosters division, resentment, and competition. It informs dating preferences, hiring decisions, and self-worth. Lighter-skinned individuals may receive more opportunities, while darker-skinned individuals report higher instances of discrimination—even within their own racial group (Keith & Herring, 1991).

This reality is a byproduct of slavery, where enslaved Africans were divided and assigned labor based on color. Today, this manifests in preferences for lighter-skinned partners, the rejection of natural hair, and increased rates of skin bleaching.

Solutions: Psychological and Spiritual Healing

To overcome colorism and its caste-based roots, several interventions are necessary:

  • Psychological: Encourage media literacy, affirm diverse representations of beauty, promote healing spaces for racial identity development, and reject comparison culture.
  • Spiritual: Reconnect with Scripture, which affirms that all are “fearfully and wonderfully made” (Psalm 139:14). Reject the idolatry of beauty and uphold justice and equality.

The Church, educators, and media gatekeepers must challenge false narratives and elevate voices and images that reflect the full spectrum of human dignity.

Colorism and the racial caste system are global cancers rooted in historical oppression and perpetuated through beauty myths and social structures. They distort how people see themselves and others, particularly within communities of color. To rise above the “isms”, we must engage in intentional truth-telling, healing, and cultural reformation that affirms all people—regardless of hue—as made in the image of God.

Historical Origins of Colorism and the Colonial Legacy

Colorism has deep roots in the transatlantic slave trade and European colonization. During American slavery, enslaved Africans were divided by complexion: lighter-skinned individuals—often the result of forced sexual relations between slave owners and enslaved women—were frequently assigned domestic duties in the “Big House,” while darker-skinned individuals labored in the fields under harsher conditions. This division reinforced the idea that proximity to whiteness equated to privilege and desirability.

These divisions sowed seeds of internal conflict, jealousy, and disunity within the Black community—a legacy that remains today. Light skin became associated with intelligence, civility, and beauty, while dark skin was linked to ignorance, brutishness, and unattractiveness. These narratives were not just social—they were weaponized tools of control under the umbrella of white supremacy.

Colorism vs. Racism: A Distinct Yet Interrelated Dynamic

While racism is discrimination based on perceived racial identity—often institutional and systemic—colorism is intra-racial and operates at a more intimate, psychological level. It reflects an acceptance of racial hierarchies within one’s own group, often unknowingly perpetuated by those subjected to racial subjugation themselves.

he concept of a racial caste system reflects a deeply entrenched global hierarchy that privileges certain racial and phenotypic features—especially those associated with whiteness—while marginalizing others. This system, particularly within the realms of beauty and social value, historically elevates the white woman as the apex of aesthetic ideals. Her image—fair skin, narrow features, and light hair—has become the global prototype of beauty, reinforced relentlessly through media, colonial legacies, and socio-political structures.

Defining the Caste System and Its Color-Based Foundations

The caste system, originally associated with South Asia, particularly India, is a rigid social stratification structure that historically defined individuals by their birth status, often linked to ritual purity and occupation. During the collapse of the Mughal Empire and under British colonial rule, caste identities were hardened and institutionalized. The British Raj, from 1860–1920, codified caste divisions through their administration, privileging upper-caste elites with education and jobs while relegating the lower castes to subjugated roles. This stratification aligned with skin tone hierarchies, where lighter skin tones were associated with higher caste status and moral superiority (Deshpande, 2010).

This Indian model of caste-based discrimination found parallels across the globe. During American slavery, enslaved Africans were divided by shade: light-skinned Blacks, often children of slave masters, were assigned more favorable tasks (such as domestic work), while dark-skinned Africans were confined to harsh field labor. This intra-racial division sowed seeds of colorism that persist today (Hunter, 2007).

Colorism privileges individuals with lighter skin, Eurocentric features, and straighter hair textures, often at the expense of darker-skinned individuals, particularly women. It is a global phenomenon—seen in the popularity of skin-lightening creams in Africa and Asia, the media underrepresentation of dark-skinned women, and internalized inferiority within Black and brown communities.

The Beauty Hierarchy and Eurocentric Standards

The universal standard of beauty, reinforced by colonialism, mass media, and white supremacy, promotes a Eurocentric ideal—fair skin, narrow noses, thin lips, and a slim yet curvaceous figure. These characteristics are often seen as aspirational, while Afrocentric features—broad noses, full lips, tightly coiled hair—are marginalized. Scientific racism and eugenics in the 19th and 20th centuries played critical roles in establishing this false standard of human aesthetics (Painter, 2010).

This beauty hierarchy persists today in the form of Hollywood casting, magazine covers, beauty pageants, and advertising, where lighter-skinned Black women (e.g., Beyoncé, Zendaya, Halle Bailey, Yara Shahidi) are more prominently featured than their darker-skinned peers, such as Lupita Nyong’o or Viola Davis—though the latter have also achieved visibility through activism and counter-cultural movements.

Beauty and the Racial Caste: From Nazi Aryanism to American Colorism

The Nazi Aryan ideal, rooted in pseudoscientific racial theories, promoted the concept of the Nordic master race. This racial doctrine, advanced by figures like Alfred Rosenberg, claimed that Aryans (Northern Europeans) were biologically and morally superior. Such ideologies influenced not only Germany but also global race and beauty perceptions, legitimizing discrimination against people of color and reinforcing whiteness as the pinnacle of humanity.

These ideologies helped shape a global racial beauty hierarchy, where the following order often dominates:

  1. White (European, Aryan)
  2. East Asian (with fair skin)
  3. South Asian (light-skinned)
  4. Latinx (light mestizo)
  5. Middle Eastern (light Arab)
  6. Black (light-skinned)
  7. Black (dark-skinned)

This hierarchy is evident in fashion industries, marriage markets, and social media algorithms that favor Eurocentric features and lighter complexions.

The Science of Dark Skin and Its Strength

Biologically, melanin—the pigment that gives skin its dark color—offers natural protection against UV radiation and decreases the risk of skin cancer (Jablonski & Chaplin, 2000). Far from being a disadvantage, dark skin is an adaptive advantage in equatorial climates. Despite this, it has been wrongly associated with inferiority, laziness, or criminality—myths perpetuated by colonial narratives and media biases.

Impact on the Black Community

In the Black community, colorism fosters division, resentment, and competition. It informs dating preferences, hiring decisions, and self-worth. Lighter-skinned individuals may receive more opportunities, while darker-skinned individuals report higher instances of discrimination—even within their own racial group (Keith & Herring, 1991).

This reality is a byproduct of slavery, where enslaved Africans were divided and assigned labor based on color. Today, this manifests in preferences for lighter-skinned partners, the rejection of natural hair, and increased rates of skin bleaching.

Solutions: Psychological and Spiritual Healing

To overcome colorism and its caste-based roots, several interventions are necessary:

  • Psychological: Encourage media literacy, affirm diverse representations of beauty, promote healing spaces for racial identity development, and reject comparison culture.
  • Spiritual: Reconnect with Scripture, which affirms that all are “fearfully and wonderfully made” (Psalm 139:14). Reject the idolatry of beauty and uphold justice and equality.

The Church, educators, and media gatekeepers must challenge false narratives and elevate voices and images that reflect the full spectrum of human dignity.

Colorism and the racial caste system are global cancers rooted in historical oppression and perpetuated through beauty myths and social structures. They distort how people see themselves and others, particularly within communities of color. To rise above the “isms”, we must engage in intentional truth-telling, healing, and cultural reformation that affirms all people—regardless of hue—as made in the image of God.

Why Is Light Skin Viewed as More Attractive? The Colonial Beauty Ideal

The elevation of light skin is a product of a Eurocentric beauty paradigm established through colonial education, media, and social norms. Historically, European features—fair skin, straight hair, slender noses, and light eyes—have been projected as the universal standard of beauty. This construct is reinforced in fashion, television, film, and social media, creating a globalized aesthetic ideal.

Black women and girls across the world are pressured to conform to this standard—often resulting in skin lightening, hair straightening, cosmetic surgery, and disordered eating. These are not merely beauty preferences; they are survival strategies in a world where desirability often equates to social and economic access.

The Psychological and Spiritual Toll of Colorism

The psychological damage caused by colorism includes:

  • Low self-esteem and body image issues
  • Internalized self-hatred
  • Disrupted identity formation in youth
  • Color-based bullying, often beginning in childhood
  • Discrimination in dating, employment, and education

From a biblical perspective, colorism contradicts the foundational truth that all people are made in the image of God (Genesis 1:27). The Bible affirms diversity in creation, and nowhere does it prescribe skin tone as a standard of righteousness, beauty, or worth. Proverbs 31:30 reminds us:

“Charm is deceitful and beauty is vain, but a woman who fears the Lord is to be praised.”

Media and the “Invisible” Woman: The Silencing of Darker Beauty

The media has long perpetuated the myth that beauty is white, slim, and symmetrical. Women who do not meet this standard—especially dark-skinned Black women—often face erasure.
Who sees “the woman that nobody sees”? The one ignored in public, overlooked in dating, absent from billboards? This invisibility is one of the most painful consequences of colorism.

Black Beauty and Global Icons

Despite centuries of marginalization, many Black figures have shattered conventional beauty standards and redefined what it means to be beautiful:

  • Lupita Nyong’o – Oscar-winning actress and vocal advocate against colorism
  • Viola Davis – Emmy and Oscar winner, known for her powerful presence and authenticity
  • Gabrielle Union – Actress and author who has challenged Hollywood’s narrow beauty ideals
  • Naomi Campbell – One of the first Black supermodels to dominate high fashion
  • Kelly Rowland – Often overshadowed in her early career, she has embraced and celebrated her dark complexion
  • Jodie Turner-Smith, Michaela Coel, Danai Gurira, and Teyonah Parris – All represent a bold, proud, and deeply Black beauty that confronts Eurocentric norms

These women are not only physically stunning—they reflect strength, intelligence, and spiritual depth.

The Science Behind Dark Skin: A Gift Misunderstood

Scientifically, melanin—the pigment responsible for darker skin—provides protection against ultraviolet radiation. It reduces the risk of sunburn, skin cancer, and slows the aging process. Far from being a deficiency, dark skin is a biological adaptation of excellence, rooted in the geography and climate of ancestral homelands.

✨ Mark Twain on Dark Skin and Zulu Beauty

In Following the Equator (1897), Mark Twain offers a striking meditation on the appearance of South African Zulu tribesmen:

“The splendid black satin skin of the South African Zulus of Durban seemed to me to come very close to perfection.”
— Mark Twain Telelib+8Mark Twain Classic Literature+8TheOriginalBlackWoman+8

Twain continues with a vivid contrast of white and dark complexions:

“Nearly all black and brown skins are beautiful, but a beautiful white skin is rare.… The advantage is with the Zulu… he starts with a beautiful complexion, and it will last him through.” Full Text Archive+7TheOriginalBlackWoman+7Learning India+7

These passages reveal Twain’s admiration for deeply melanin-rich skin tones and his critique of pale complexions, which, he argues, require constant artificial maintenance.

📖 Contextual Significance

Twain’s reflections emerge from his global travels, where he observed beauty in cultures often marginalized by Western standards. He contrasted the effortless radiance of dark-skinned individuals with the fragile, impermanent beauty of many white complexions, noting how the latter often appear unhealthy or artificial in contrast to naturally rich melanin hues. Mark Twain Classic LiteratureFull Text ArchiveTheOriginalBlackWoman

🧪 Insights and Implications

ThemeExplanation
Beauty & HierarchyTwain challenges Eurocentric beauty ideals by elevating darker skin as naturally durable and aesthetically superior.
Cultural CritiqueHe implicitly critiques a global beauty infrastructure reliant on cosmetics, bleaching, and artificial enhancements.
Psychological AffirmationHis language affirms the inherent dignity, grace, and resilience of dark-skinned individuals—a rare stance in his era.

📌 Key Quote Summary

“The splendid black satin skin of the South African Zulus of Durban seemed to me to come very close to perfection…. Nearly all black and brown skins are beautiful, but a beautiful white skin is rare… The advantage is with the Zulu… he starts with a beautiful complexion, and it will last him through.”
— Mark Twain Wikisource+7TheOriginalBlackWoman+7Learning India+7California Digital Library+7Mark Twain Classic Literature+7TheOriginalBlackWoman+7

Solutions: Healing from Colorism

Biblical Approach:

  • Recognize each human as fearfully and wonderfully made (Psalm 139:14)
  • Dismantle idols of beauty and embrace godly character as the true mark of worth
  • Celebrate diversity as God’s creative intention, not as a flaw to be corrected

Psychological and Community Solutions:

  • Media representation: Promote diverse portrayals of Blackness in media and advertising
  • Education: Teach children the beauty of melanin, natural hair, and African features early
  • Therapy and support groups: Address color-based trauma in safe, healing environments
  • Parenting practices: Encourage affirmation in families, especially for dark-skinned children

Conclusion: From Shame to Sovereignty

Colorism is a byproduct of colonial violence and white supremacy that has taken root in the hearts and minds of oppressed peoples. But it is not unbreakable. Through truth, education, and faith, the lies about Blackness—especially dark-skinned Black womanhood—can be uprooted.

The question remains: Is light skin better than dark skin? No. It is a false dichotomy—a deception. Beauty is not found in hue, but in the harmony of soul, spirit, and strength. When we rise above the shade-based lies that divide us, we rediscover the inherent power of being beautifully, unapologetically Black.

REFERENCES:

Deshpande, A. (2010). The Grammar of Caste: Economic Discrimination in Contemporary India. Oxford University Press.

Hunter, M. (2007). The Persistent Problem of Colorism: Skin Tone, Status, and Inequality. Sociology Compass, 1(1), 237–254.

Jablonski, N. G., & Chaplin, G. (2000). The evolution of human skin coloration. Journal of Human Evolution, 39(1), 57–106.

Keith, V. M., & Herring, C. (1991). Skin Tone and Stratification in the Black Community. American Journal of Sociology, 97(3), 760–778.

Walker, A. (1982). In Search of Our Mothers’ Gardens: Womanist Prose.

Hunter, M. (2005). Race, Gender, and the Politics of Skin Tone. Routledge.

Russell, K., Wilson, M., & Hall, R. (1992). The Color Complex: The Politics of Skin Color Among African Americans. Anchor Books.

Thompson, C. (2009). Black Women, Beauty, and Hair as a Matter of Being. Women’s Studies.

The Holy Bible, KJV. Genesis 1:27; Psalm 139:14; Proverbs 31:30.

Twain, M. (1894). Following the Equator: A Journey Around the World.

black history

Cornel West: The Black Einstein

The Intellectual Force of Nature, Dr. Cornel West: A Modern-Day Philosopher Rooted in Black Excellence, The Black Einstein.

This photograph is the property of its respective owner; no copyright infringement intended.

With his signature three-piece suit, wild, halo-like hair, and untamed beard, Dr. Cornel West is more than a scholar—he’s a cultural force. When he speaks, a poetic style of conversing emerges, equal parts preacher, philosopher, and jazz musician. His gapped tooth flashes as he weaves complex thoughts with the ease of a griot and the rhythm of the blues. Whether in academia, activism, or the arts, West mesmerizes the world with his brilliance and moral fire.

From Tulsa to the World Stage

Born on June 2, 1953, in Tulsa, Oklahoma—a city steeped in Black resilience and the memory of the 1921 massacre—Cornel West emerged from the Bible Belt with a calling: to pursue truth and justice at all costs. He graduated magna cum laude from Harvard in just three years, and later earned his Ph.D. in philosophy from Princeton, becoming the first Black person to do so.

His academic reach includes professorships at Harvard, Yale, Princeton, and Union Theological Seminary. But West doesn’t dwell solely in ivory towers. He meets people where they are—on the streets, in churches, in protests, and through screens.

Race Matters—and So Does West

In 1993, West published Race Matters, a seismic work that shattered illusions about a “post-racial” America. The collection of essays, confronting issues like Black nihilism, identity politics, and systemic injustice, became an intellectual touchstone. It’s required reading in both university syllabi and grassroots organizing circles, forever reshaping how America talks about race.

The book’s impact on the Black community was both emotional and intellectual—it gave language to the pain, hope, and righteous anger simmering under decades of systemic neglect. West didn’t just analyze injustice; he bore witness to it, making him a pillar of Black excellence alongside figures like James Baldwin, Angela Davis, and bell hooks.

Philosopher, Prophet, President?

In a bold political move, Dr. West ran for President of the United States as an independent candidate, challenging both major parties and offering a vision rooted in truth, justice, and love. His campaign was less about power and more about principle—calling for universal healthcare, demilitarization, workers’ rights, and the spiritual revival of a morally decaying society.

Though he faced an uphill battle in a deeply polarized political landscape, West’s campaign was a philosophical journey that placed the poor, the working class, and the oppressed at the center of the conversation. “I’m running for truth and justice,” he declared, echoing the same prophetic tradition that guided Martin Luther King Jr.

The Matrix and the Message

Dr. West’s impact extends beyond the pulpit and podium. His role as Councilor West in The Matrix Reloaded and The Matrix Revolutions introduced him to a new generation. With philosophical insight, even in a sci-fi blockbuster, he played a compelling figure of wisdom and resistance. In fact, he also contributed commentary on The Matrix DVD alongside philosopher Ken Wilber, offering deep metaphysical analysis that blurred the lines between Hollywood and the Hegelian dialectic.

A Mind Like Einstein, A Voice Like No Other

Albert Einstein’s intelligence reshaped the scientific world, but Cornel West’s intellect confronts the moral fabric of society. Both men used their brilliance to challenge injustice—Einstein was outspoken against American segregation, while West has spent a lifetime battling the evils of racism, greed, and militarism.

To call Cornel West a “Black Einstein” is not a statement of comparison in field, but one of intellectual gravity and world-changing potential. If one were to compile a list of the greatest speakers the world has ever known—Martin Luther King Jr., Malcolm X, Winston Churchill, Maya Angelou—Dr. West would be in their midst. His ability to turn academic theory into poetic truth makes him one of the most compelling orators of our time.

Conclusion: A Living Legacy

Cornel West is a rare soul—a philosopher who walks with the people, a scholar who sings the blues of the oppressed, and a revolutionary who believes in radical love. His fusion of faith, intellect, and activism places him not just in the pages of history, but in the hearts of those still fighting for a just world.

As West often reminds us, “Justice is what love looks like in public.” And whether he’s delivering a lecture, marching for peace, or offering commentary in a science fiction epic, Cornel West embodies that public love in every word, every gesture, and every idea.

References:

  • West, C. (1993). Race Matters. Beacon Press.
  • Union Theological Seminary. Faculty Page: Dr. Cornel West – utsnyc.edu
  • Dyson, M. E. (2001). Holler if You Hear Me: Searching for Tupac Shakur.
  • Taylor, K.-Y. (2016). From #BlackLivesMatter to Black Liberation. Haymarket Books.
  • The Matrix Reloaded & Revolutions (2003), Warner Bros.
  • Einstein, A. (1946). “The Negro Question.” Pageant Magazine.

Beauty, black history, the brown boy dilemma, the brown girl dilemma

The Power and Beauty of Melanated Skin

A skin that glistens in the sun, ranging from satin black to golden brown is Melanated skin. Melanin is organic crystallized carbon, it actually runs through your blood, ravages your skin and was created by the Most High God. The dark nations possess it, although, they don’t want to own it, the lighter nations of people try to put it in a bottle to manufacture it through tanning sprays and creams.

All photographs are the property of their respective owners.

Melanin, which is Carbon, is any of a class of insoluble pigments, found in all forms of animal life, that account for the dark color of skin.

According to Dr. Francis Cress Welling on pg 205, in her book “The Isis Papers:, stated, The phrase “Golden Fleece” is made up of two words associated with Black people: “gold,” denoting black or brown skin and “fleece,” denoting lambs wool or kinky hair. The search for the Golden Fleece becomes the search for melanin. J.D. Cirlot’s dictionary of symbols says that the Golden Fleece ” is one of the symbols denoting the conquest of the impossible or the ultra=reasonable.” For white-skinned people, it is impossible to produce melanin or golden brown or black.

There is a golden hue that radiates out from dark skin, it is present no matter how dark the hue is.

The subject of color to most is probably somewhat idiosyncratic. What we think scientifically and historically about the origins of ‘race’ and the complex ways that skin color has influenced our perception of one another. The effects of colorism and racism on society within various communities. Though modern conceptions of ‘white beauty’ have evolved and become progressively more artificial in recent decades, which has led people to believe that having melanated skin is a curse and not a blessing. I must admit that it was very cathartic and endearing for me to write on this topic of “melanin.” Although, I didn’t want to appear to be a narcissist or presumptuous. I think when I first actually, thought of my skin color was when a friend compared me to a sunset, amazed at how the golden hues, brown, and orangey glow radiated from my skin. While others, always assumed that I was wearing pantyhose on my legs or foundation on my face, sorry no such thing that is the power of melanin. I believe that physical beauty is measured by your features and symmetry, not skin color. It’s really in the eye of the beholder literally. I have traveled the world, there are much beautiful dark and light women the world over, all possess one common thing – their facial features are harmony together. So the theory that your skin color makes you attractive only is a fallacy. Not to be believed. The whole premise of a debate of light vs. dark is unsettling and ignorant, and not edifying the unity between women of all shades of brown. Willie Lynch created a prevalent method for teaching slaves divisive behavior and through colonization, people around the world have adopted these self-denigrating issues that white skin is the best and anything that deviates from that theory is not good. Lynch supported division to keep the light slaves against the dark slaves to prevent rebellion and unity among blacks. Still, today that residue from the past has conditioned people around the world to adopt “white skin” as the best. This is a wide worldwide problem not just for black people but many nations face this reality daily in America, India, Africa, Latin American, South America, Brazil, Dominican Republic, the West Indies, Mexico, Puerto Rico, and Cuba just to name a few. In these countries the lighter you are the more beautiful you are perceived as, the smarter, and the nicer. The Darker you are the more you are perceived as a menace to society, evil, and ugly. These stereotypes are far from the truth, people of color are still suffering from strong delusional thinking based on skin color. Most feel that a white person has attained a status, and reached a level of success because they are the progenitors of the European standard of beauty that dark-skinned people could never measure up to. As for the white (Aryan/Nordic) men and women, they don’t have to try, they woke up in privilege. They have been born this way. They have become gods in their own eyes.

Photo Credit: blackexcellence.com

1. BLACK DOESN’T CRACK! The most celebrated quality of possessing melanated skin is its uncanny ability to be anti-aging, whereas, dark skin shows less visible signs of aging when compared to white skin. Dark-skinned people tend to look younger than their chronological age.

2. Protection from the sun, melanated skin has a natural SPF.

The Fitzpatrick scale (above) is a numerical classification that was created in the 1970s by Thomas Fitzpatrick, an American dermatologist. The study of human skin color underlines the categories of skin color where it relates to how it measures in terms of being exposed to the sun. It identifies that darker skin is less likely to develop skin cancer when exposed to the sun.

In his article, “Why the sun is good for Afrikan people”, Dr. Kwame Osei says,

This lack of melanin cover explains why Europeans/White people especially the albino whites burn in the sun and in the worst circumstances turn pink and get skin cancer- hence why they need to wear sunscreen because their white skin has been damaged by the sun’s UV rays because their pineal gland, an organ between the eyes has been calcified. What this means in effect that they cannot generate energy from the sun’s UV rays due to their lack of melanin. Melanin in its most concentrated form is black. It is black because its chemical structure will not allow any energy to escape once that energy has come in contact with it. This gives us insight and shows that melanin-dominant people do not require the same amount of minerals and nutrients in their diet as people with less melanin.(modernghana.com)

Nearly all black and brown skins are beautiful, but beautiful white skin is rare. Where dark complexions are massed, they make the whites look bleached-out, unwholesome, and sometimes frankly ghastly. I could notice this as a boy, down South in the slavery days before the war. The splendid black satin skin of the South African Zulus of Durban seemed to me to come very close to perfection. The white man’s complexion makes no concealments. It can’t. It seemed to have been designed as a catch-all for everything that can damage it. Ladies have to paint it, and powder it, and cosmetic it, and diet it with arsenic, and enamel it, and be always enticing it, and persuading it, and pestering it, and fussing at it, to make it beautiful; and they do not succeed. But these efforts show what they think of the natural complexion, as distributed. As distributed it needs these helps. The complexion which they try to counterfeit is one that nature restricts to the few–to the very few. To ninety-nine persons, she gives a bad complexion, to the hundredth a good one. The hundredth can keep it–how long? Ten years, perhaps. The advantage is with the Zulu, I think. He starts with a beautiful complexion, and it will last him through. And as for the Indian brown–firm, smooth, blemish free, pleasant, and restful to the eye, afraid of no color, harmonizing with all colors and adding a grace to them all–I think there is no sort of chance for the average white complexion against that rich and perfect tint. — Mark Twain, Skin Deep – Complexions

The Black skin is not a badge of shame, but rather a glorious symbol of national greatness. — Marcus Garvey

The recipients of the phenomenon we know as “MELANIN” are the people, that are referred to as Black, Colored, African, Sub-Saharan,  and African American.

In his book, “The Chemical Key to Black Greatness” American Biochemist, Carol Barnes, described melanin as, “a civilizing chemical that acts as a sedative to help keep the black human calm, relaxed, caring, creative, energetic and civilized”. Research also revealed that melanin enables black skin to actively interact with the sun, to produce Vitamin D from a biochemical substance, 7- dehydrocholesterol. The study also detected that, melanin has spiritual dynamics as well as physical, since it acts as a sensory ‘receptor’ and ‘transmitter’; communicating with cosmic energy fields in the vast universe converting light energy to sound energy and back. Dr. Richard King, MD, stated that, “melanin, by its ability to capture light and hold it in a memory mode, reveals that blackness converts light into knowledge”.

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Melanin refines the nervous system in such a way that messages from the brain reach other areas of the body most rapidly in dark people, the first race. The abundance of melanin in our skin gives us genetic inferiority. We are physically stronger. Mentally sounder. Spiritually more connected. High absorption of vitamins, full-color range, taste of the full flavor of food, and more intelligence. Melanin (Carbon) is essential to brain, nerve, and organ function it can be found in every part of the body where cells are to reproduce and regenerate. Let’s not forget the anti-aging effects of melanin in dark skin, on average a white-skinned person will look much older than their black counterpart.

“ Melanin (Carbon) is the fundamental unit of the universe and exists in four forms: Cosmic, Planetary, plant kingdom (chlorophyll), and animal kingdom melanin. Melanin is black (carbon) because its chemical structure allows no energy to escape.. making black melanin the super absorber of energy and light. Melanin is found in almost every organ of the body and is necessary in order for the brain and nerves to operate, the eyes to see, and the cells to reproduce. Melanin can rearrange its chemical structure to absorb all energy across the radiant energy spectrum (i.e. sunlight, Xirays, music, sound, radar, radio waves, etc) The black human can charge up his/her melanin just by being in the sun or around the right type of musical sounds or other energy sources. Our body is electrical, with currents of nerves sending signals through our brain daily. Melanin itself, on a philosophical plane, is a black chemical/biological door through which the life force of African spirituality passes in moving from the spirit to the material realm. You will we learn to accept and embrace the fact that Black is not only beautiful but it comes in a variety of different shades, textures, and tones; None of which is better or worse than the other. Proof of a creator? You exist and there are no copies of you anywhere. The facial features of a person of color are more pronounced than any other nation around the world. Did you know that many white people in the Americas tan their skin and are vast consumers of tanning bronzing gels ,etc? Just the other day I saw a white woman at my local market she was as dark as me, but with a orangey tint to her face. So with the lie that states that dark skin is less desired but the hate is more a product of self-hatred and taught behavior, than a total social preference. There is a reason we have been conditioned this way.

As has its advantages dark skin so does dark eyes which can see the full-color range as it is exactly it is.

My conversation with Pascal, a professional photographer from France.

Q: What is it like to work with models/people of color?

Pascal: Let me start with you… photographing you and applying makeup to your face what a pleasure, you have the most beautiful eyes, face, and skin. Up close you are so physically beautiful, physically compelling, I’m hypnotized by your good looks. Your skin is always so soft, smooth, and creamy like churned butter, I love your light skin color. Women of color are the most beautiful creatures on earth, the skin is so deep and rich, they are the best to work with.

Q: Do you have a preference for light or dark?

Pascal: No but in my work, the darker the girl is the more light she becomes to the camera like a rare occurrence with the view. Dark skin really is the best.

Carbon is really the correct word.. but Melanin is the black man’s ace and intelligence. Our skin has the highest amount of Melanin of all nations, also, This is the color of the Savior. And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. Revelation 1:15-17 KJV

Basking in the hot sun for hours While becoming sun-kissed to perfection The salt of our tears raped our face As we picked cotton in the southern heat No other skin could take such a beating Like the Melanin in our skin. Our skin is just like butter burned to make you want to devour it Symbolic of the melting of dark chocolate and How sweet it is Some are like coffee with milk while others are like hot chocolate Only one term to describe the beauty and dimension of the colors of our skin Resplendently Like the melanin in our skin.

The Black skin is not a badge of shame, but rather a glorious symbol of national greatness. — Marcus Garvey

All photographs are the property of their respective owners.

4 things the other nations COVET from us.

1. Lips

So they say that Angelina Jolie made our lips famous? Way before there was Angelina, there were our ancestors that possessed those ancient lumps we call lips, yes full and luscious all the way. Now today with millions of collagen injections being dished out annually for something we have been blessed with. 

2. Darker Skin

Who said only white porcelain skin was all the rage with millions of dollars being spent annually on tan salons, bronzing powders, and spray tans all to achieve our sun-kissed skin? 

Our melanin is a gift from the Most High God. So cherish it.

3. Our Round Bottoms

It is no secret that black women are known for their big bottoms, but we were born with them. Butt implants have become the norm like brushing your teeth, and many women have become disfigured by infecting fat into their bottoms. Hmmm, wouldn’t have been nice to be born with it.

5. Black Men

Are Truly the most desired men by all nations. The Greatest Gift to the black woman is the black man. So what if so or you are rough around the edges but so are we black women? Everyone can see your greatness, you are our King. So raise and love the black woman back. The other nations may love you, but your roots are with the black woman.

5 Great things about melanin in the skin: 

1. Some of the greatest Inventors and Innovators.

Despite such impressive credentials, black people are the innovators and inventors of just about everything on earth from toothpaste to electricity.

2. The Melanin in our Skin.

Beyond a shadow of a doubt, black doesn’t crack, which contributes to our anti-aging, but more importantly, the high concentration of melanin has its benefits such as protection from the sun and produces our Vitamin D.

3. Our hair is unique and fascinating.

Everyone else grows fur. Black hair can maintain its state, whether it be kinky, coily, relaxed, fro, or cornrows can keep its shape in the harsh climates in the world.

4. A black man’s body is superior, genetically stronger than that of any other race.

It has been proven that throughout history that the black man has built the constructs of building and foundations for many nations, including America through slavery, etc.

5. A black woman’s features are highly coveted.

Our skin and facial features are highly coveted by other races, such as our lips, booty, and skin. Many Nordic/Aryan races have emulated our features in mainstream media.



black history, the brown girl dilemma

Black History: Serving our enemies.

Photo by Luis Araujo on Pexels.com

The Forgotten People: Rediscovering the Truth of Our Origins and Identity while serving our enemies.

Throughout history, the descendants of the transatlantic slave trade—commonly referred to today as African Americans, Negroes, or “Black” people—have endured a long legacy of suffering, displacement, and dehumanization. While every nation has a foundational narrative that explains its origins and purpose, the story of our people has been silenced, distorted, and fragmented. Stripped of identity, language, and land, we were scattered across the globe and taught to forget who we truly are.

The historical and spiritual roots of this tragedy trace back not simply to the cruelty of human hands, but to a deeper, biblical truth: our disobedience to the Most High God—the God of Israel. This disobedience led to the fulfillment of the very curses outlined in Deuteronomy 28, where the Most High warned the children of Israel that if they failed to keep His commandments, devastating consequences would follow.

“And the Lord shall bring thee into Egypt again with ships, by the way whereof I spake unto thee, Thou shalt see it no more again: and there ye shall be sold unto your enemies for bondmen and bondwomen, and no man shall buy you.”
— Deuteronomy 28:68 (KJV)

This verse is a haunting prophecy that aligns chillingly with the Transatlantic Slave Trade, in which millions of Israelites were transported across the seas in slave ships, sold into captivity, and scattered to the four corners of the earth. The word “Egypt” here is symbolic of bondage (see Exodus 20:2)—and just as ancient Egypt represented servitude, so too did the Americas and Europe for our ancestors.

A Disinherited People in a Foreign Land

Through colonization, slavery, and systemic oppression, our names, languages, customs, and heritage were stolen. We were left serving our enemies and adopting their gods, customs, and ideologies. We were taught to worship in ways foreign to our ancestors, celebrate holidays never ordained by Scripture, and see ourselves through the eyes of those who enslaved us.

Society urges us to “move on” from slavery, yet constantly memorializes other atrocities like the Jewish Holocaust—which, while horrific and worthy of remembrance, is not the only genocide history has known. The Transatlantic Slave Trade, beginning in the 1400s and formalized in America in 1619, resulted in the death, rape, and cultural erasure of over 100 million people, making it one of the largest crimes against humanity ever recorded.

The Weight of Bywords and False Labels

Our identities were replaced with bywords—a fulfillment of Deuteronomy 28:37:

“And thou shalt become an astonishment, a proverb, and a byword, among all nations whither the LORD shall lead thee.”

Words like “nigger,” “black,” “African-American,” “coon,” “darkie,” “mulatto,” and “savage” were never our true names—they were tools of psychological warfare, meant to devalue, dehumanize, and disconnect us from our God-given heritage. Even the term “Black” is rooted in negative symbolism. In color theory, black absorbs all light and reflects none—a metaphor historically used to associate darkness with evil, ignorance, and death.

So how long will we continue to identify with these imposed labels? When will we reclaim our identity as the children of Israel—a royal priesthood, a chosen people, called to walk in covenant with the Most High?

The Relevance of Our Past to Our Future

Understanding our past is essential to understanding our purpose. It was our disobedience—not merely human injustice—that led us into this state. And just as Scripture foretold our fall, it also foretells our awakening:

“And it shall come to pass, when all these things are come upon thee… and thou shalt return unto the Lord thy God… then the Lord thy God will turn thy captivity…”
— Deuteronomy 30:1–3

We are now in a time of awakening. Across the world, more and more descendants of the diaspora are rediscovering their true heritage, repenting, and returning to the commandments of the Most High. This spiritual reawakening is not about hate, but about healing, identity, and truth.

Conclusion: A Call to Remember and Return

Our story is not one of defeat—it is one of prophecy, endurance, and redemption. As we remember the suffering of our ancestors, we must also embrace the responsibility of returning to the path of righteousness. Our past was painful, but it holds the key to our future.

Let us no longer be defined by the bywords of our captors, but by the Word of our Creator

black history, racism, the brown girl dilemma

Black History: Emmett Louis Till

“Let the world see what they did to my boy.”
— Mamie Till-Mobley, mother of Emmett Till

These photographs are the property of their respective owners.

The Face of Deception: Revisiting the Lynching of Emmett Till and the Lie That Cost a Life

In one of the most chilling and defining moments of the American civil rights movement, 14-year-old Emmett Louis Till became a symbol of racial injustice, brutality, and the deadly consequences of false accusations. In 1955, a white woman, Carolyn Bryant Donham, falsely accused the teenager of making inappropriate advances toward her—a lie that ultimately led to his abduction, torture, and lynching at the hands of her husband and his half-brother.

The truth behind that lie would not fully surface for more than six decades.

A Lie That Cost a Life

In the summer of 1955, Emmett Till traveled from his hometown of Chicago, Illinois to Money, Mississippi, to visit relatives. While there, he entered Bryant’s Grocery and Meat Market, where he encountered Carolyn Bryant, a 21-year-old white woman and the wife of store owner Roy Bryant.

What happened next has been the subject of myth, outrage, and decades of distortion. Carolyn Bryant initially claimed that Till had made lewd remarks, grabbed her hand, and whistled at her—an unthinkable offense in the Jim Crow South, where racial segregation and white supremacy ruled.

Three nights later, Roy Bryant and his half-brother, J.W. Milam, forcibly entered the home of Till’s great-uncle, Mose Wright, and abducted Emmett at gunpoint. Till was brutally beaten, tortured, shot in the head, and his mutilated body was tied with barbed wire to a 75-pound cotton gin fan and dumped in the Tallahatchie River. His corpse was discovered three days later.

When Emmett’s body was returned to Chicago, his mother, Mamie Till-Mobley, made the courageous decision to hold an open-casket funeral, stating, “I wanted the world to see what they did to my boy.”

Photos of Till’s disfigured face, published in Jet Magazine, shocked the nation and galvanized the growing civil rights movement.

Decades Later: The Confession of a Lie

In 2007, author Timothy B. Tyson, while researching for his book The Blood of Emmett Till (Simon & Schuster, 2017), interviewed Carolyn Bryant Donham, who for the first time admitted that parts of her original story were untrue. She confessed that Emmett Till never physically touched or threatened her. Tyson wrote:

“She said, ‘Nothing that boy did could ever justify what happened to him.’“

This admission came more than 50 years too late. Neither Roy Bryant nor J.W. Milam ever faced justice; in fact, they openly confessed to the murder in a paid interview with Look Magazine in 1956, after being acquitted by an all-white jury. Double jeopardy laws protected them from being retried.

Donham’s late-life admission confirms what Black Americans had long known—that a white woman’s false testimony could mean a Black boy’s death, with impunity. The tragic irony is that justice was not delayed—it was denied.

A Pattern Still Seen Today

While Emmett Till’s story occurred nearly 70 years ago, it echoes in the modern era. The pattern of young Black men being killed due to suspicion, fear, or false accusation remains tragically relevant. From Trayvon Martin to Ahmaud Arbery, the legacy of racialized violence continues.

False accusations from white women have had lasting, deadly consequences—not just in the 20th century, but throughout American history. The archetype of the “dangerous Black man” and the “damsel in distress” has been weaponized to justify lynchings, wrongful imprisonments, and systemic injustice.

Even today, we are reminded that accountability for racial violence is rare, and white supremacy often wears a deceptively polite face.

The Historical Significance

The murder of Emmett Till became a catalyst for the civil rights movement. Just 100 days after his death, Rosa Parks refused to give up her seat on a segregated bus in Montgomery, Alabama, later saying:

“I thought of Emmett Till, and I couldn’t go back.”

His story is not just a tale of brutality; it is a reminder of the importance of truth, memory, and resistance. Carolyn Bryant Donham died in 2023, never having faced charges, but the truth she tried to suppress lives on—and so does the movement Emmett inspired.

Conclusion: A Legacy That Demands Remembrance

To forget Emmett Till is to repeat the sins of the past. His death was not merely a result of racism, but of a deliberate lie—a lie told by a woman whose conscience may have long been seared by guilt, yet who lived free while his mother buried her only son.

As Mamie Till-Mobley urged, “Let the world see.” We must continue to see, to remember, and to demand justice not only for Emmett, but for every victim of racial injustice past and present.

References:

  • Tyson, Timothy B. The Blood of Emmett Till. Simon & Schuster, 2017.
  • Devery S. Anderson. Emmett Till: The Murder That Shocked the World and Propelled the Civil Rights Movement. University Press of Mississippi, 2015.
  • Jet Magazine, Sept. 15, 1955 – Funeral photos.
  • Look Magazine, January 1956 – Interview with Milam and Bryant.
  • Vanity Fair. “The Woman Who Killed Emmett Till.” Jan 26, 2017.

Carolyn Donham accused Emmet Till of flirting with her in 1955 revealing for the first time that those claims were fabricated.  

r

black history, racism

Black History: Leopold II of Belgium

Leopold II of Belgium AKA The Devil Leopold



He skinned my people
Castrated my brothers
Raped my sisters
And brutally murdered my people
All in the name of the Devil
He is the Devil incarnate

King Leopold II of Belgium: Lineage, Tyranny, and the Congo Atrocities

King Leopold II (born Leopold Louis Philip Marie Victor; 1835–1909) reigned as King of the Belgians from 1865 until his death, succeeding Leopold I (Britannica, 2025). He belonged to the House of Saxe-Coburg and Gotha and was a first cousin to Queen Victoria of Britain. In 1853, he married Marie-Henriette of Austria, and together they had several children, though none of his sons survived to adulthood (Wikipedia, 2025). His rule over Belgium was constitutional, but he became infamous for personally owning and exploiting the vast territory known as the Congo Free State (Wikipedia, 2025; Britannica, 2025).

The Congo Free State: Private Empire and Devastation

In 1885, at the Berlin Conference, European powers granted Leopold jurisdiction over the Congo Basin, under the guise of humanitarian mission and civilization. However, he administered the territory as his private enterprise, exploiting its natural wealth—particularly ivory and rubber—through coercive labor, forced quotas, and extreme violence enforced by the Force Publique, his mercenary army (Wikipedia, 2025; Britannica, 2025).

The consequences were catastrophic. Adam Hochschild described Leopold’s project as a “genocidal plundering” that caused the deaths of approximately 10 million Congolese people, through brutal violence, starvation, and disease (Wikipedia, 2025; New Yorker, 2015). Population-loss estimates range from 5 million to 13 million, with the most widely accepted figure around 10 million (Wikipedia, 2025).

Leopold’s Ideology and Racial Violence

Leopold’s colonial ideology was deeply grounded in scientific racism and Eurocentric paternalism. He justified his rule in the Congo as a civilizing mission, though in reality it facilitated systematic terror, mutilation, rape, and forced labor (Casement Report, 1904). A 1904 investigation by Roger Casement, commissioned by the British government, exposed widespread atrocities committed under Leopold’s authority—including cutting off hands for missed rubber quotas, castration, and mass violence (Casement Report, 1904; Wikipedia, 2025).

Why Did Leopold Target Black People So Harshly?

Leopold’s racial hostility was institutional rather than personal. Africans were treated as subhuman labor to be exploited for personal wealth. Violence was a tool to suppress resistance, ensure compliance, and perpetuate a racial hierarchy that dehumanized native populations (Hochschild, 1999). The global popularity of eugenics and social-Darwinian thought in Europe and America validated these acts, enabling them under the cloak of colonial legitimacy.

Legacy and Comparison to Other Tyrants

Historians often place Leopold alongside Hitler and Stalin in terms of absolute cruelty, yet his actions remain less recognized internationally. Leopold’s reign precipitated one of history’s most extensive humanitarian disasters—yet his atrocities were shrouded under euphemistic justifications until international activists, missionaries, and journalists exposed the truth (Hochschild, 1999; New Yorker, 2015).

Conclusion

King Leopold II’s personal ambition created a private colonial state defined by terror. Between 1885 and 1908, his rule in the Congo wrought famine, mutilation, and mass death on an unimaginable scale. This genocide—the greatest in African colonial history—reflects how unchecked power, racial supremacism, and capitalist greed can combine to produce catastrophic violence.

📚 References

  • Adam Hochschild. (1999). King Leopold’s Ghost: A Story of Greed, Terror, and Heroism in Colonial Africa.
  • Britannica. (2025). King Leopold II. Encyclopedia Britannica.
  • Casement, R. (1904). Report on the Congo Atrocities. British Parliamentary Papers.
  • Wikipedia. (2025). King Leopold II of Belgium; Atrocities in the Congo Free State.
  • New Yorker. (2015). The Elephant in the Courtroom.