african texture

15.12.2015
                 
Connecting the disconnected: when South Asians accuse East Africans of cultural appropriation 

On August 9th, Yasmin Yonis, a Somali-American writer, caused a Twitter storm when she started a conversation about accusations of cultural appropriation made by South Asian Twitter against Black Twitter. At the core of the debate were headpieces, henna paintings, clothing, ear chains and necklaces worn by women in East Africa and elsewhere that South Asians claimed as theirs.

Conversations about cultural appropriation have since few years been on the rise but have, for obvious reasons, mainly focused on how white cultures appropriate those of people of colour. Debates between people of colour have largely been sidelined to Twitter, Tumblr and other social media conversations. Yonis’s tweets struck a nerve and were shared by thousands, predominately Black Twitter. She argued that most accusations of cultural theft made by South Asians against Africans are expressions of widespread anti-black racism amongst South Asian communities. And she is right.

When South Asians accuse East Africans of cultural appropriation, it is less about cultural relations or power dynamics at play. It’s about brownness and blackness. It boils down to a question of race-relations and border demarcations. Such accusations stem from both widespread ignorance, but also plain old racism. A few months ago, I started my own tweet conversation on the topic, and here’s an elaboration.

The sight of a Somali woman wearing a multi-coloured dirac wrapped around her body, or that of an Ethiopian woman with henna painted on her hands irritates many South Asians because it challenges centuries-old myths about their place in this world and racial hierarchy. It’s a sharp reminder that there are understudied connections between these two parts of the world and many of its diverse communities. But, many South Asians would rather want to sweep those under the rug and pretend they didn’t exist.

Truth being told, most South Asians can’t fathom to be related or share anything in common with Africans.

If you today casually ask South Asians about historic relations and shared cultural heritages with Africans, you will most likely receive a baffled look followed by a prompt and outright negation. We’ve in fact silenced our shared histories to the extent that scholarship needs to be produced outside of South Asia to force us to look into our pasts and face the histories that were never granted its rightful places in our own history books. And when we seldolmy discover them, we treat them as if they were some anomaly, some exotic trope or even human zoo. There’s today little interest in uncovering African-South Asian relations, unless it serves neoliberal projects. This stands in stark contrast to how many South Asians remember and write about their relationships to Arabs, Persians, Turks and European colonisers, and, importantly, how many South Asians claim ancestry based on such long, complicated and often times violent histories. You’ll search in vain for any references that will connect you to the African continent. And you’ll have to search long for any South Asian to claim African heritage on their own (unless they are busy appropriating Black American culture, of course) and find some form of pride in it.

For South Asians, the Indian Ocean that connects us to East Africa is only relevant when talking about Arab traders or European Invaders. African-South Asian histories find no space within it.

Africa is of course not a country and neither is South Asia. The millions of people and communities have different relations and degrees of connections towards each other. Just as their cultures may vary, so do their histories, relationships and genetic heritages. What unites South Asia across the board however, is their embracement of whiteness. The aspiration towards fairer skin drives them towards an ‘Aryanized’ reading of their bodies and histories, which values fair skinned-bodies while equally erasing dark-skinned ones. This reflects in South Asia’s most widespread religion, Hinduism, which vilifies dark bodies by construing them as either symbols of death or demons. Fair-skinned bodies are, on the hand, seen as those of saints and saviours. Any embrace of whiteness/lightness is therefore equally also a rejection of blackness/darkness.

The community I come from, Eelam Tamils from northeastern Sri Lanka, has for centuries been construed as black within the South Asian context, including by other islanders. One of Hinduism’s holy books, the Ramayan, depicts us in its North Indian interpretation, the most dominant one, as barbaric monsters whose island is burnt to the ground by fair-skinned saviours. Diwali, the festival that follows Ram’s return from Lanka, is today still celebrated in the North as a mythical victory over darkness. Eelam Tamil (often also referenced as ‘Sri Lankan Tamil’) is today a codeword amongst South Asians for darkness/blackness, even for Indian Tamils. In light of it, calling someone a Tamil can be used as a slur by fair-skinned South Asians against dark-skinned South Asians.

Within South Asia and its diasporas, we’re next to Afro-South Asians, Andamanese and Nicobarese people one of the main recipients of anti-black racism. Being called anti-black racial epithets however, doesn’t stop us from equally producing and maintaining anti-black racism towards others. Quite the opposite: it makes us even more eager to demarcate our differences.

When I today ask my mother why our hair texture isn’t the same as to that of Indians, she provides me a dry reply that we are not Indian. When I dig a little deeper and talk to her about her hair politics and put them in juxtaposition to those of black women, she usually reacts outraged. When I say dosai tastes like injera, injera like dosai, tibs like meat curries, meat curries like tibs, my family refuses to hear it. When I tell them of the Eritrean waitress who mistook my Eelam Tamil friend and I for a compatriot and started taking orders in Tigrigna, they laughed it off. When a group of Eritrean youths at a refugee welcome party full of white Germans and other light-skinned refugees took their seat on our table to start bond with us as if we’re family, it remained an anecdote without consequences. When an Eritrean friend told me about the many times she has been mistaken for a ‘Sri Lankan Tamil’, they said that’s impossible. When my cousin was approached by four elderly Somali men playing chess in a McDonald’s in Norway in Somali, it was reduced to little more than banal entertainment. When a Somali friend wore a sari and my parents said in delight that she looked like a Tamil girl, they didn’t think about the meaning of their words twice. When white men then called us the ’n’ word, we said we’re not ‘African’. When fair-skinned South Asians addressed us as black, we called them racists. These are just few of the anecdotes we carry around but find no space to articulate or share because of how we’re positioned between fair-skinned South Asians and white people — at the expenses of possible linkages and solidarities outside of both.

When American-Indian-Tamil comedian Aziz Ansari mistook 14-year-old American-Sudanese Ahmed Mohamed, who was arrested in Texas for having built a clock, for a ‘brown kid’ he could project his own bodily experiences upon, it was more than just a simple negation and/or confusion of/over Mohamed’s Black Arab heritage. It didn’t just speak to Mohamed’s type of blackness which sits at the borderlines of erasure and irritation amongst dominant Black and Arab narratives. It also spoke volumes about Ansari’s type of brownness which similarly struggles with erasure and dislocation from dominant South Asian narratives. Ansari’s misidentification shows how colour lines are not static or linear. Neither are black and brown two absolute separates that never collide, historically or in the present day. They can be ambiguous, confusing and even messy because of how racial classifications do not respond to the complexity and diversity of human bodies, experiences and self-identifications.

From attire to jewellery to food cultures to skin colour, there are many things we share. We’ve rich histories that require explorations. Anti-black racism, however, raises us to believe that we monopolise our own cultures, that they are the result of isolation or mingling with fair-skinned others — but never with our dark-skinned brethrens. It tells us that black folks do ‘brown’ things when we’re actually also doing ‘black’ things. Anti-black racism functions as a form of self-hatred amongst many of us that we’re raised with since childhood, and our communities have been instilled with for centuries, much longer than the first presence of European colonisers in the region. It remains deeply intertwined with Hinduism and South Asia’s resulting caste apartheid. Anti-black racism under white supremacy and Brahmin supremacy pushes us to position us closer to lightness than darkness in the quest of surviving racial and caste hierarchies. It makes my family think about the many intersections of our experiences as coincidences rather than results of shared histories.

When in 2004 the tsunami embarked from Ace, Indonesia, to kill tens of thousands on India’s and Sri Lanka’s coastlines, the waves didn’t cease there but continued all the way until they reached Somalia and Kenya’s coastlines. Several hundreds were subsequently killed hours after the first earthquake erupted thousands of km further east, on the Asian side of the ocean. Yet the 2004 tsunami remains to be remembered as an Asian catastrophe and not an Indian Ocean one. Most have in fact never heard about African victims of this catastrophe. It is reflective of our how mental borders, connections and knowledges are drawn, limited and reproduced by colonial mappings; how they erase connections that challenge their very raison d’être and hinder us from thinking beyond the spatialities colonialism has left us with.

But if we’d be able stop identifying by land but, say, the ocean, we’d not be people of two continents but one ocean. If we’d be able to think of the ocean as something that connects us rather than divides us, we could begin to reflect about the relationships, cultures and histories that bind us. We’d be pushed to move away from conceptions of Asia and Africa being two separate entities, but could see them as the fluid, interconnected spaces they are. It would enable us to build meaningful solidarities and embrace our darkness while remaining cognizant of how white supremacy and caste apartheid intersect and organise us to weaken us and see us as strangers, when we are in fact anything but. Our anti-black racism can erase many of our shared histories, even lead us to cry cultural appropriation when seeing Somali women wearing diracs, but it can’t erase the waters that connect us. 

By:  S. Varatharajah

PhD student @UCLgeography |Founder @rootsofdiaspora | Rsr @europapress_Islamrace|diaspora|migration|memory|geography|urbanity|
postcoloniality -  Roots of Diaspora 
medium.com/@varathas/connecting-the-disconnected-when-south-asians-accuse-east-africans-of-cultural-appropriation-76527a872484#.qhjhjpf3b


i’ve evolved into a demigirl with a love for everyone
✨🏳️‍🌈happy coming out day! whatever you are, you’re valid and great!🏳️‍🌈✨
(she/they)

Natural Hair Tips!

Hey fellow naturals! My hair is healthy, growing, and I’m loving it! I wanted to share my top 10 tips for healthy hair with you guys. I hope these tips help you on your journey to healthy hair. 😀 1. Moisturizing is key! Dry hair breaks off. Moisture keeps your hair elastic and strong. Moisturize your hair often with water based moisturizers, leave in conditioners, and essential oils. 2. Deep condition at least once a week! This ties in with number one. Deep conditioning your hair is an intensive way to replenish vital moisture. 3. Shampoo less. I shampoo once a week with a sulfates free shampoo, but some naturals only shampoo every 2 weeks or once a month. Do whatever works for you. Shampooing your hair too often can result in dry, weak hair and scalp. Co-washing (washing hair with conditioner) is a more gentle and moisturizing alternative. 4. Sleep on a satin/silk pillowcase, or wear a satin bonnet/scarf to bed. Cotton pillowcases cause friction between your head and the pillow which can lead to breakage and frizzy hair. 5. Wear protective styles. I personally don’t wear weaves, extensions, braids, or wigs, but for many naturals those are all great ways to limit manipulation of your hair. Twist outs, braid outs, and buns are also a great way to limit manipulation and styling of your hair. The point is to avoid messing with your hair as much as possible. Over styling can lead to breakage. 6. Limit heat styling. I don’t use blow dryers or curling irons, and I make sure I wait 1-3 months in between using a flat iron on my hair. I straighten my hair maybe 4-5 times a year. Heat styling is not good for your hair when done too often. It leads to dryness, breakage, and a messed up curl pattern. When you do use heat tools, use a heat protection spray and try to have the heat setting as low as possible. 7. Drink lots of water, eat as healthy as possible, exercise regularly, get 8-10 hours of sleep every night, and take vitamins. Healthy hair has more to do with what you put INTO your body that what you apply to the outside. Some good vitamins to promote healthy hair growth are biotin, vitamins C, zinc, iron, niacin, and MSM. Do some research to see what might be best for you. 8. Stop getting perms and relaxers. Anything that can straighten your hair on a chemical level is obviously unhealthy for your hair. 9. Massage your scalp regularly. Doing this with an essential oil like olive, coconut, or jojoba oil is a great way to increase blood flow to the scalp and increase circulation, which in turn may lead to faster growing hair. 10. Most importantly, be patient! African textured hair typically grows the slowest, at a rate of less than 0.9 cm a month. I know that sounds frustrating, but with a healthy diet and a good hair routine, you can see faster growth. Your hair is not going to grow an inch in a week, or probably even in a month. Focus on leading a healthy lifestyle and taking care of your hair, and before you know it, you’ll have the long, strong hair you’ve always wanted!

4C Hair Youtube Vloggers (Part II)

Round two of the English and French-speaking 4c natural hair vloggers I follow:

Short 4c

Kinky Girl Mar

Megail16

MsBellCOco

Jouelzy

Medium 4c

NaturalindaRay

Akushika GoneNatural

Hallease

Tara Johnson

Berenice Ekodeck

Racines Crépues

Long 4c

*edit: Evelyn From The Internets

AfroHairAddictions AHA

Chizi Duru

Natural Hair Growth by Neno Natural

Yunik Ritini

anonymous asked:

Out of curiosity, do you consider Kida (Kidagakash) from Atlantis: The Lost Empire to be a PoC? I thought so but people never seem to include her.

She is of a mythical race which is why she is never included. It’s difficult to apply race to non-humans. But that doesn’t mean that characters aren’t to be interpreted by their consumers. 

There are plenty of sources inside and outside the film that prove that she and her people are coded as people of color. 

  • Disney is often, but not always deliberate about choosing their voice actors (or at least they were in the 90’s and early 2000’s) and they usually cast actors that are generally of the same race of the character i.e. Mulan, Lion King (animals, I know but it says something that young Nala, young Simba, Mufasa and Sarabi were played by black actors), Lilo and Stitch, Pocahontas, the brothers in Big Hero 6 and Princess and the Frog (excluding Naveen who is ofc racially ambiguous, but that doesn’t invalidate that he’s coded as a MOC). For Kida, they cast a black actress most famous for voicing black animated characters. That says a lot.
  • Historians cite atlantis as being off the coast of Africa with Mediterranean ties.
  • The masks used in the film are blatantly African inspired along with their clothing.
  • It’s been scientifically proven that human origins started in Africa and in the film, they establish this society as being as hundreds of thousand years old.
  • It’s also been proven that all languages are rooted in Africa which is addressed in the film
  • Not all people of the African diaspora have textured hair and brown eyes
  • Kida has African features such as: brown skin, full lips, broad nose (I dare someone to look at her father’s nose especially and try to say otherwise), bone structure and hips wider than any previous European princess. Disney also tries to incorporate features of the voice actor into the design, meaning that to divorce Kida of her blackness would be to divorce Cree from her ethnicity as well.

So yes, I do interpret her as a WOC, but I do condemn Disney for not explicitly stating so and relying on magic and white hair to distance her from people of color. (Not that I don’t like magic in my Disney films, but none of the other films use magic as a crutch for racial ambiguity)

~ Mod Brei

youtube

THE HISTORY OF BLACK HAIR

This is going to be long, but I have a really important thing to say lol. 

I am a black woman, and Here’s my opinion on cultural appropriation, white people wearing cornrows, box braids, dreadlocks, and stuff like that.  Also, A LOT of people on this unpopular opinions website think there is no such thing as cultural appropriation, but that’s not true, there is. It’s just that ALOT of people on tumblr overall take every little thing and claim its “cultural appropriation” which blows things out of proportion. Unfortunately, a lot of people don’t know what does and doesn’t count as cultural appropriation and I have actually studied this, so I’ll point it out for you.  I think this post is important to clear some things up. 

 For example, if you’re wearing something that has a true cultural or religious significant meaning behind it and you are just using it as a fashion accessory, then that’s wrong because someone’s culture isn’t a fashion statement. Also, it is truly wrong to wear something that is a part of someone’s culture in a way that MOCKS that person and their culture. It’s a serious part of their culture and it should be taken seriously. This shouldn’t be mocked or made fun of simply for the sake of fashion, or being funny. Like seriously, making fun of an entire culture of people or an aspect of a culture isn’t cool.  

Also, even though some sjw’s on tumblr can be a little too radical at times,  something that sjw’s on tumblr really are correct about, is the fact that when white people participate in a particular activity, or wear a certain hairstyle, they are praised for it. But when black people, do it, they are slandered for it.  For example, when it comes to hairstyles, society usually tells black people that they look ghetto and unprofessional for wearing dreadlocks. But when white people do it, fashion blogs and the media say that it’s “trendy and cool”. Also, i have seen lots of women, of different races, dye their hair different colors of the rainbow, such as blue, purple, pink, orange, green, red, etc. When black women do it, people say they look ghetto and ratchet. But when white women do it, people say they look trendy and alternative. And even though there are women from all different races and ethnicities that get hair extensions, weave, and wear wigs, black women are the ONLY race of women that are constantly shamed, slandered, and belittled to a tremendous extent because we wear weave, or other types of fake hair like wigs. I have never seen an entire race of women that have been constantly slandered for wearing fake hair collectively as a whole race, the same way black women have been slandered for wearing fake hair collectively as a whole race.

Even black women’s natural, unprocessed hair is constantly slandered, and society considers it to be “nappy”. But everyone loves white woman’s natural hair. To be honest, society never slanders white women’s hair or what white women choose to do with their hairstyles collectively as a whole in the same way that society slanders black women and black women’s hairstyles. 

 So long story short, tumblr is pretty much pissed off about how society is basically creating this ideology that no matter what white women choose to do with their hair, it’s considered a good hairstyle, but no matter what black women choose to do with their hair (even if they wanna leave their natural hair out) it’s considered ugly and bad. THAT is what sjw’s are pissed off about, and that is a reasonable thing to be pissed off about. The entire race of Black women do not deserve to be slandered for their hairstyles. Seriously. That’s so fucked up. 

 And, sjw’s are also correct about the fact that there are certain things that black people did actually originate, and they aren’t given credit for it, in the fashion industry. And that’s really not fair. for example, deadlocks, Bantu knots and cornrows were created by African black people YEARSSS AGO. It originated from Africans. But when the fashion blogs and magazines, and fashion shows/celebrity news shows, started putting box braids, cornrows, Bantu knots, dreadlocks, and other black hairstyles that originated from black women, in their media outlets, they constantly gave all the credit for the origin of this hairstyle to white women. That isn’t fair bc the real people who deserve credit for those hairstyles’ origins are black people bc they created it.  

However, as a black woman myself, when it comes to white people themselves wearing dreads, I generally do not care. It’s just a hairstyle and it’s not that serious to me. It would be cultural appropriation if a white person used a hairstyle to MOCK/make fun of black people, and degrade and slander blacks. But if a white woman is simply just wearing something like box braids, cornrows, dreadlocks, or Bantu knots, then that’s not cultural appropriation to me because it’s just a hairstyle. I will definitely admit that these hairstyles originated form African culture, because these hairstyles really did originate in Africa, and were used (and still are used today) to style hair, and/or to put African American textured hair in a protective hairstyle. However, there is no actual cultural significance to these hairstyles other than just that: styling hair and/or being used as a protective hairstyle for Afro-Centric hair. There’s no other cultural significance or deep rooted meaning behind these hairstyles, so therefor, white people who are simply just wearing one of those hairstyles, does not count as cultural appropriation to me. 

The number one thing that I, as a black woman am pissed off about, is the fact that society slanders just about anything we as black women choose to do with our hair. When we wear weaves/or wigs, society says we as black woman are “fake” and make fun of us for not wearing our natural hair out. But when we do leave our natural hair out, society considers it to be “nappy”. If we perm out hair, society says we’re “trying to straighten our hair to be white”, when we put it in box braids, cornrows, or dreads, society says our hair is “unprofessional”. That’s so fucked up. If you don’t necessarily like a certain hairstyle on a particular woman who just so happens to be black, that’s fine, you’re entitled to your opinion. But to just slander the majority of black women’s hairstyles collectively as a whole is just racist as hell, and just so fucked up.

And having said that, I am NOT actually mad at the white women themselves who choose to wear hairstyles like that. I’m mad at the racist people (and the fashion media sometimes) who believe white women are the only race of women who can look good with those hairstyles. I’m mad at the racist people  who refuse to believe that black women can do whatever they want with their and don’t deserve to be slandered for it. I’m mad at the racist people who slander black women for choosing to do what they want with their hairstyles.

I don’t understand why other black women are actually mad at white women themselves for trying these hairstyles. Shouldn’t your anger be targeted towards the racist people who believe only those white women are beautiful with that hairstyle and you are not? Because that’s who I’m mad at. I’m not mad at white women. They didn’t do anything except for try a hairstyle, so what’s wrong with that? I wouldn’t tell a white person to not do a certain hairstyle, because that would be just as prejudiced as someone telling me that I shouldn’t do a certain hairstyle. I know how much it hurts when someone slanders my hair & my hairstyles, so I’m not going to do that to another person and their hairstyle, white or black. 

I see a lot of black women on tumblr getting pissed off about the fact that media outlets and the fashion media praises white women for certain hairstyles and slanders the exact same hairstyles on black women.  And it is completely understandable that black women are mad about this: it’s clearly racism and racism is wack. However, I often see how many other black women believe the solution to this racism affecting black women’s hairstyles is that white women simply shouldn’t wear dreadlocks, cornrows, weave, or box braids at all. And in my opinion, that’s not the problem. The REAL problem is the media outlets and the fashion media. This is because the media outlets and the fashion media refuse to believe black women are beautiful with certain hairstyles, they refuse to give the REAL credit to the origin of a hairstyle, and they refuse to praise black women for the same hairstyles. 

So what are yall’s thoughts on my post? You can leave some feedback and let me know what you think! :-)

Hair shading practise.

Protip for stylized shading and highlighting natural african hair: Think of the structure like a cloud. 

This will make it easier to find a good starting point on where to place highlights and shadows in a stylized way.

On straight hair we usually imagine the hair parts as layered sheets of paper or ribbons in order to figure out where to place highlights. This doesn’t always work when it comes to african textured hair, and thus I’ve noticed it’s easier to just imagine the hair as a cloud shape - or a cloud shaped like hair.

6

Pop Culture Rendered in Pencil Shavings, with South Africa Artist @meghanmaconochie

For more of Meghan’s pencil shaving pop art, follow @meghanmaconochie on Instagram.

“I put so many hours into creating these works,” says Meghan Maconochie (@meghanmaconochie), a South African schoolteacher who creates textured images drawn from pop culture references, which she constructs from the shavings of colored pencils. Meghan’s process begins by hand-drawing an image onto paper or a card, which gives her a base to work on. Next, she applies a thin layer of shavings on the outer edges. “I then layer it up so it has more of a sculptural look to it,” she explains.

“Believe it or not, I sharpen all my pencils by hand,” she explains. “I have tried using an electric sharpener but the shavings end up being too fine and turn to dust pretty much.” Despite the time she invests in her artwork, the physical renderings are ephemeral. “I am experimenting with different fixatives to see if I can preserve the image,” she says. “Sadly, at the moment, I throw them away after photographing them.”

Meghan explains the pop culture references in her images, which she is aiming to produce on a daily basis for an entire year: “I like to create pieces that people can relate to and recognize. I very much create what inspires me that particular day or week, whether it be music, film, people or other artists.”

estrogengonewild  asked:

Kat.I will apologize cz I admit that I didnt read your posts/watch ur YouTube vids in their entirety. You def do problematize the issue and add depth and complexity to it. My reaction was a general one that I now realize was fucked up. I happened to scroll by ur post while in those feelings. Im not white but do disagree with a lot of the vitriol and spewing on tumblr. I do think the whole I dread bc the fucking Vikings did is a sham but so is the whole dreads belong solely to black people

I couldn’t be bothered to locate the fuck to give about you not being white. Anti-blackness is not specific to just white people. In fact, anti-blackness is something that has helped many non black poc seek favor with white society. So you not being white actually doesn’t mean jack shit to me. As far as I’m concerned, you’re an entitled person who felt the need to bother me during this small space of time my ask box is open. You looked at the color of my skin and assumed I held a position that I didn’t. So as far as I’m concerned, you can go fuck yourself.

You need to sit with yourself and examine why you had the reaction that you had. It’s anti-blackness within you rearing it’s ugly, uncombed, unkempt head. You put more time into words directed at me than you did actually listening to what I was saying. Because in truth, you don’t value my words because of my race. I see right through you boo-you can keep your apology. 

I don’t care what anyone says, I highly doubt that anyone in America or, i’d even go as far as to say, around the world dreads their hair without seeing inspiration in black people or people who initially took inspiration from black people. The term “owning” is  a loaded term when it comes to this conversation and it, again, highlights your ignorance (those who do not know should remain silent). The hardlined reality is that even the term “dreadlocks” is seething with anti-blackness as it highlights white society’s aversion to african textured hair (dreadful locks). 

At the end of the day, I firmly believe that if you’re going to dread your hair, then you should observe and understand the conversation around black hair. If you don’t care, I wouldn’t advise you to do that shit to your head. Because to me people who dread their hair without giving any sort of consideration to how black people have been impacted negatively by Eurocentric beauty standards  and that the reason why it is so “unique” for white people to dread their hair is that it is a direct rejection of those standards.

It doesn’t frustrate me or necessarily offend me that white people dread their hair. It upsets me that white people dread their hair and don’t understand the political and social  connotations behind it. I have had way way way too many conversations with racist, sexist, transphobic white men with dreads to not notice a super alarming trend of very politically unaware white people with dreads who turn around and feel the needs to tell black people how to feel about their hair and what they are entitled to doing with their hair. 

Now i know you’re not going to read this as, like many people who waste my time, you’re not interested in actually hearing what I have to say- you want to simply see your drivel on my blog. Well hopefully whoever does read this thinks about what I’m saying and isn’t going to make the mistake bothering me and wasting my time with their nonsense.

Do not criticize my thoughts without even listening to them. You reveal your anti-blackness so boldly when you do. And frankly, you should be embarassed. I sincerely hope you are. 

it makes me sad to hear some black people say they don’t like their skin color or hair texture. african-american parents need to teach their children how to love their melanin and embrace their beautiful kinky hair at a young age. raise them as the kings and queens they are meant to be!