Racial Psychology: Why Do Black People Want to be White?

Imagine if, tomorrow morning, you woke up and found that every white woman you saw was wearing an Afro wig and had painted themselves black.
Not just one white woman, or even a few, or a “trend,” but EVERY white woman
What would you think?
Would you think there was something strange going on?
Would you not wonder what would drive every white woman to want to hide their natural hair and deliberately adopt another race’s physical features?
You would, no doubt, think it very weird.
If every white woman you saw was “trying to be black,” you would correctly assume that there was some deep, dark, psychological process at work.
Perhaps some sort self-hatred, envy, desire to emulate . . . something.
Doubtless there would be TV shows about the phenomenon, about what psychological sea-change had occurred to make this happen . . .
Yet strangely enough, almost all black people today have gone to the most extreme measures to appear as white as possible—and no-one has dared to explain it on a racial psychological level – except, of course, to blame white people for “racism.”
Black hair straighteners, or “relaxers” as they are now deviously called, have flooded the world market. They are as common in Africa as they are among black populations in Europe and America.
Everywhere you look, African females suddenly have straight or “good” hair, as they call it.
The black comedian Chris Rock has even made a film about the phenomenon, called “Good Hair” which revealed that his community spends $5,000 per treatment to get “good” (i.e. straight) hair and that the industry is worth $9 billion a year in America alone.
You hardly see a “natural” haired African person any more.
Michelle Obama without a wig.
Michelle Obama with wigs.
Not only the females, but also the men.
Black males, such as Barack Obama, now keep their hair closely cropped to avoid being seen with “African” hair.
In addition, skin lighteners are all the rage, with a lighter skin tone being openly acknowledged as being “better” and associated with beauty and intelligence amongst black communities.
The Associated Press recently looked into why and how more and more people in Jamaica’s slums are “using skin bleaching cream to ‘lighten’ their complexions. Skin lightening is nothing new, especially in third world countries in Africa and also in India, which boasts the biggest marketplace for these dangerous creams.” According to the AP, “hardcore bleachers use illegal ointments smuggled into the Caribbean country that contain toxins like mercury, a metal that blocks production of melanin, which give skin its color, but can also be toxic.”
Hair relaxers are also dangerous chemicals which “work” by breaking the bonds which naturally strengthen hair. In other words, “straight” hair on Africans is chemically-damaged hair.
There are numerous side effects to hair relaxers, varying from extreme scalp burns to hair loss. One of the “unknown” side products (unknown to white people, at least) is something called “Temple Balm” which is applied to the temples of black females in an attempt to generate a full head of hair as part of the illusion.
White people are also mostly ignorant of the extent to which blacks wear wigs as part of their everyday wardrobe.  In fact, most “long” hair that one sees on black females today is a wig or what is called a “hair extension” (fake or human hair bonded into the wearer’s real hair to create the illusion of long flowing locks).
This process actually requires glue and adhesive, another “side product” virtually unknown to white people.
The big questions remain:
(1) why do black people, en masse, want to look like white people? And
(2) what would people say if ALL white females wanted to have Afro hair?
To answer the first question, some liberals and black activists have resorted to the old standby excuse: blame white “racism.”
This line first came to prominence in the 1960s, during the famous “Brown vs Board of Education,” which was a school desegregation court case in America. Part of the proceedings including a film of an experiment conducted by black activist Kenneth Clark.
Black children were shown two identical dolls, one dark-skinned and the other white-skinned. When asked which one they preferred, almost all chose white doll. This was presented to the court as “evidence” of racial stereotyping which segregation had caused, and was pivotal in persuading the court to order desegregation (the events are detailed outlined in Carleton Putnams’s book, Race and Reality).
The argument was that black children aspired to be white because of “racism” and segregation, and that if they were allowed to mix freely with whites, this sense of self-inferiority would vanish.
The interesting part is that this experiment was conducted once again in 2007 in New York City by a young black filmmaker, Kiri Davis. Using identical props, young black kids at a school in the city were asked to choose the “best” doll.
Six decades after desegregation, the results were identical.
The black children said that the white dolls were better and that the black dolls were bad. They even identified themselves with the black dolls, when specifically asked. The video, which unintentionally also reveals many other racial psychological insights, can be seen here.
In other words, sixty years plus of desegregation has not done away with the black desire to be white – and this is nowhere better reflected than in the huge hair relaxer and skin lightener business.
The blame for a “desire to be white” can therefore no longer be put at the door of “segregation” (i.e. white people’s fault.)
The real reason for the white doll experiment results, the hair relaxer and skin lightener craze, is simply that the white aesthetic norm is desired by all races.
This is the simple fact, and it is nothing short of wicked and malicious to “blame” white people for this reality.
If tomorrow morning, all white women started applying chemicals to themselves to look black and started wearing Afro wigs, society would question their psychological well-being, not blame black people.
The time is surely long past for some racial reality in the world today.
Recommended reading:  Race and Reason: A Yankee View and Race and Reality: A Search for Solutions by Carelton Putnam. Both these classic works are now back in print from Ostara Publications.
The author was one of America’s foremost writers on racial matters. Holding science and law degrees from Princeton and Columbia universities, he was founder and president of Chicago & Southern Airlines, which later merged with another company to become Delta Air Lines. Putnam served as chief executive of Delta, and remained a director until his death in 1998.
Race and Reason was his first book which explained the reality of race in the face of a determined assault on racial realism in the 1960s. Written in question and answer format, this book answers every liberal argument on race with passion, reason, compassion, and intellect. It is a testament to the fact that some people, at least, understood racial dynamics at the height of the “civil rights” assault on Western Civilization.
Race and Reality is the sequel to his earlier work, Race and Reason. Written in the form of a midnight soliloquy, Race and Reality recounts the author’s experiences with the scientific hierarchy. It reviews the evidence for racial differences, the crisis facing the white world, and tells the inside story of the Stell trial and explores the methods by which the truth about it has been evaded and ignored.
Finally, in a question and answer section similar to that in Race and Reason, it deals with the scores of related issues which so often confuse the central problem. In the last two chapters, it focuses on that problem and proposes a solution.

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