“Makeup has racist techniques, and it’s a process to understand that”: Besides lacking products, black professionals report cases of racism in makeup market


Note from BW of Brazil: I would never claim to be an expert on the question of makeup and beauty products, and even though there are plenty of men who specialize in makeup techniques, I am most def not one of them. I can tell you what I think looks good and what doesn’t on a woman’s face, but that’s about the end of my expertise. But even so, as I have tracked the situation, needs, desires, exclusion and ascension of Brazil’s black population for a number of years, I am well aware of the issues black women have faced when it comes to finding makeup and beauty products for all shades of black skin.

The necessity of these products is such that, a number of aspiring black entrepreneurs have emerged in recent years offering subscriptions for the beauty gift boxes with products specifically targeted at black women. We’ve seen this approach to meeting the demand of millions of black women who consume beauty products by the women of the Afrô Box collection as well as the Clube da Preta venture. We’ve also seen a number of black Brazilian women blow up on their blogs and YouTube channels (see here and here) offering makeup and beauty tips for a contingent of women that Brazil’s multi-billion real beauty business has all but ignored for several decades. 

It’s crazy that since I first discovered the problem black Brazilian women were having in finding makeup that matches their skin tones back in 2000, little had changed by 2014 and, in many respects, progress has still been slow both in turns of products, attitudes and professionals who know how to work with black skin, as you will see in the article below. No surprise here. As black Brazilians are made invisible in so many areas of Brazilian society, why would the makeup industry be any different in a country that dreams of being white?

Professionals report cases of racism in the makeup market

By Elisa Soupin

Take the test: Search Google for the top beauty YouTubers in the country. Then look at the highest paid models. Finally, do a search for the top makeup artists in Brazil. How many black professionals have you encountered? Racism is also present in beauty and makeup, but more and more professionals are fighting against – and overcoming – prejudice.

Are you familiar with the Yahoo Instagram Vida e Estilo (Life and Style)? Follow us!

Carioca (Rio native) makeup artist Monica Reis, 42, remembers when, at 14, went to do a photo shoot. “At that time, it was a obsession to do these bookings. I was made up and I remember saying that the base was different, but the makeup artist said black people usually wanted to be mais claras (lighter). The result, when I look today, is that it looks like I stuck my face in the flour,” she recalls.

Monica Reis
Monica Reis

The case was not an isolated episode in her life. As a black woman who long before being a makeup artist always loved makeup, there were countless frustrations.

“Whenever I was made up by someone on some social occasion, such as being a madrinha (de casamento or maid of honor), I was dissatisfied. They were two problems, I had no product with my tone, but also there was no technique to makeup black skin. Until I was maid of honor and an amazing makeup artist did the make up. He had no foundation, but mixed it with shadow, pigment and made me (look) wonderful, because he knew how to do it,” says Reis, who began to take more and more interest in the subject precisely to meet her own necessity for makeup.

In her professional path, racism has appeared in countless, more or less subtle ways. As she professionalized herself and studied, she came to realize that in makeup courses there were no modelos negros (black models) – no techniques for working on their skin.

Mônica Reis 2
Mônica Reis: A makeup production in the Mônica Reis Workshop

“There was no talk about making up black skin unless it was a black skin module. In most regular courses, there are one or two black skin classes. That is, in a 96-hour course load, eight were devoted to pele negra (black skin). Black skin is a module, but when we work with brides or mature skin, for example, there are never black models,” she says.

As a result, Monica explains that the most widespread techniques simply don’t address black models, such as, for example, the super famous contours of the Kardashians (and 90% of beauty YouTubers).

“Many customers complain about how they were contoured. There are people who don’t even like to look at the pictures of their wedding day, because there is that idea that the black nose needs to be thinned, and it doesn’t. What happens is that women end up not recognizing themselves,” she explains.

Is the black model is not worth the photo in the feed?

The 20-year-old model Mavita Marinho endorses the discourse: racism is as much in the lack of comprehensive enough products for all mulheres negras (black women) as in the unpreparedness of beauty professionals. For her, the main problem is the lack of specialization.

Mavita Marinho.2
Model Mavita Marinho

“It’s all a matter of wanting: just as you learn how to contour or glitter without smudging your skin, you learn to do black skin with excellence. They say they can’t find a black model because they want black women with fine features, with a snub nose and, guys, black beauty is not that! We are tired of being a quota of the stores and makeup events. The black model is only called if it’s a black skin module,” she protests.

“I have black friends who were made up by ‘great makeup artists’ and these makeup artists didn’t post their photos in the feed,” she says.

Darkening the industry on the inside

Daniele da Mata, 29, has been working as a makeup artist for seven years, but her relationship with makeup is goes back further: at 15, she started working in a cosmetics factory and it was there that she had her first experience with racism in the makeup world.

Daniele Da Mata
Makeup artist Daniele da Mata

“When I was there about three years ago, I started working in the area of quality and product development. Every time I developed a product and sent a sample to approve, the black skin products came back. That’s when I started to understand a little,” she says.

With all the practical knowledge and personal experience of finding foundation and other skincare products without being able to find the right tone, Daniele saw that there was a market that wanted to consume but lacked products and professionals.

“The idea of working with this came when I understood that there was a demand. I understood that black women had money, what they didn’t know was what to buy, they didn’t have a product and they didn’t even know how to put on makeup,” she explains.

In 2012 she created Da Mata Make Up, a beauty school specializing in black skin.

“When I would do make up, I spent hours talking, because I wanted to pass on knowledge to clients. I was talking about our beauty, about our relationships, about our universe,” she says.

Curso online de Maquiagem para pele negra com Daniele Da Mata
Daniele da Mata: Makeuo for

At school, in addition to teaching black students, in a process of recognition of beauty and self-esteem work, Daniele also teaches professional makeup artists, seeking knowledge to properly serve black clients.

“Apart from technique, people don’t know history, there are many racist and prejudiced makeup artists, which are a reflection of our society. You have to understand that you are being racist by thinning my nose. Makeup has racist techniques, and it’s a process to understand that. If the makeup artist has no sensitivity about the black woman’s self-esteem, it’s no use,” she says.

Daniele also advises brands that are investing in products that meet the real needs of black women. She can’t disclose which ones they are because of confidentiality agreement reasons.

“I think the brands went into shock because of Fenty Beauty. Brands are making moves along this path, but I think the number of subtones still needs to be increased. There are currently two main ones: yellow and red. The cold subtones are left out. The Brazilian market has made 20 shades, 10 for black skin, but as the number of subtones is limited, only a certain number of people are served. It’s better than before, of course, but there’s still a lot to improve on.”

Asians also pay the price of a lack of technique

Brazilian Cindy Oh, daughter of Korean parents, also experienced bad situations because of her background. Contrary to common sense, Asian skin does not necessarily have the predominance of yellow tones.

Cindy Oh
Makeup artist Cindy Oh

“Here in Brazil, they sell a lot that the oriental is yellowish, but there in Korea the subtones are pinker and neutral, colder,” she explains.

Finding good techniques for her face shape, and especially her eyes, was also a challenge. “I didn’t have much of a clue and I didn’t have anywhere to see it. There was no YouTube, tutorials, nothing,” she says.

Things started to change on a trip to Korea. “In 2011, I went there and took a government-provided self-makeup course as part of their culture program. There, I understood my beauty and saw the right techniques for me,” she says.

The common way to make the eyebrow here in Brazil, very designed, marked and defined, for example, doesn’t work for her. “That was the biggest difference I realized between what I was doing here and what I learned. They have a very light, rejuvenating technique with a very natural touch. Embracing the fact that I’m Korean makes me prettier. Not trying to outline my face to a shape that isn’t mine is what makes me prettier,” says Cindy, who has a 95% clientele made up of Asian women who don’t feel contemplated by regular makeup artists.

Source: Yahoo

About Marques Travae 3277 Articles
Marques Travae. For more on the creator and editor of BLACK WOMEN OF BRAZIL, see the interview here.

1 Comment

  1. Commentary:
    On Skin Bleaching and Lightening as
    Psychological Misorientation Mental Disorder
    Daudi Ajani ya Azibo, Ph.D.
    Independent Scholar
    Daudi Ajani ya Azibo (azibod@yahoo.com) is an Independent Scholar who has taught at several
    American universities. He is a nationally recognized expert in African-centered (Black)
    Psychology. His “Azibo Nosology” (Journal of Black Psychology, Spring 1989) is the only
    diagnostic system of mental disorders directly linked to African-centered personality theory and is
    the 5th most cited article in the history of the Journal of Black Psychology (JPB). He has the
    singular distinction, based on content analysis of the JBP, to be the #1 contributor since 1988. JBP
    has devoted two issues to Dr. Azibo’s work: May 1998 (v. 24, no. 2) on the Azibo Nosology and
    1994 (v. 20, no. 3) on Azibo’s Black Liberation Theology and Liberation Psychology. Dr. Azibo
    has received national awards including the “Distinguished Psychologists” in 1993 and
    “Scholarship Award” in 1989.
    Skin bleaching and skin lightening behavior (SBSLB) is shown to be psychological
    misorientation mental disorder. The concepts of mental disorder and psychological
    misorientation are explained. SBSLB is integrated into the African-centered culture-
    specific Azibo Nosology of mental disorders (Azibo, 1989). Therapy of an African-
    centered nature is recommended for persons afflicted with SBSLB disorder.
    Keywords: Azibo Nosology, psychological misorientation, skin bleaching, skin
    The Journal of Pan African Studies, vol. 4, no. 4, June 2011T he purposes of this article are to first establish skin bleaching and lightening
    behavior (SBSLB) as a mental disorder of the psychological misorientation type
    and second to integrate it into the Azibo Nosology of mental disorders peculiar to
    African descent persons (ADP).
    On Psychological Misorientation
    Historically introduced by Baldwin (1976), the psychological
    misorientation construct (Kambon, 1996) has received attention and great
    currency in the annals of culture-specific psychopathologies afflicting ADP from
    its promulgation in the Azibo Nosology (Anderson, 2003; Anderson & Stewart,
    2007; Atwell & Azibo, 1991; Azibo, 1989, 2006; Belgrave & Allison, 2006;
    Harrell, 1999; Schultz, 2003). Psychological misorientation refers to the overt
    and cognitive behavioral orientation to reality that derives from ideation itself
    when said ideation is based in Eurasian concepts, beliefs, and definitional
    systems. Literally, the body, pre-bleached of course, may be black, but the mind
    is not. Thus we may speak of ADP afflicted as “genetic Blackness minus
    psychological Blackness [psychological Africanity]” (Azibo, 1989, 183). Since
    people proceed as they perceive, so to speak, a cognitive definitional system
    comprised of or dominated by Eurasian elements can only orient ADP as if they
    were said Eurasians. ADP negotiating reality with a Eurasian-centered psyche is
    how orienteering to defend, develop, and maintain African life, culture, and
    phenotype is precluded and militated against. Simultaneously, ADP possessing a
    Eurasian-centered cognitive definitional system are oriented to reality in a manner
    that sustains, defends, and actualizes Eurasian socio-cultural behavior even if it is
    subtlely or blatantly anti-African. An example of such behavior is skin bleaching
    and lightening behavior (SBSLB).
    It is one upshot of psychological
    misorientation out of many. And, psychological misorientation is mental
    On Mental Disorder
    When interpreting or evaluating a given behavior as psychopathological or
    inappropriate or not, culture is the lynchpin. A given behavior may be seen as
    appropriate or inappropriate depending upon the cultural perspective employed.
    SBSLB is a case in point. In Eurasian cultures, SBSLB by ADP may be
    construed as nonpathological individualism. Also, since themes like “West is
    The Journal of Pan African Studies, vol. 4, no. 4, June 2011best”, “White is right”, and “African is inferior and repulsing” pervade Eurasian
    cultures, any movement by ADP that approximates Eurasian orientation and gains
    distance from an African orientation is seen as normal or acceptable behavior
    from prevailing Eurasian-centered perspective.
    However, centered African culture (Azibo, 1992) stands on the two
    principles of universal mental health and organismic survival maintenance
    propensity (see Azibo, 1996). The former states that all life forms must tend to
    preserve themselves as a priority. The latter ascribes normalcy to ADP only when
    their behavior is maintaining of the “self” conceptualized Africentrically as
    “extended” to include the corporate collective of living ADP, yet-to-be-born
    progeny, and ancestors. This is a veritable vertical and horizontal self-extension.
    Perforce, behavior that under Africentric cultural interpretation is found not to
    reflect prioritization of the defense, development, and maintenance of African life
    and culture can only be interpreted as abnormalcy. Azibo’s analyses (Azibo,
    Johnson, & Robinson, 2007; Azibo & Robinson, 2004) revealed the paradox that
    quotidian African-U.S. racial identity development qualifies for this abnormalcy.
    It is not a paradox, however, that when mental health functioning as reflected by
    Africentric conceptualizing pervades African civilizations, they fare better
    (Azibo, 1999).
    The abnormalcy attribution for behavior of this sort is doubled when the
    behavior actually attacks African life and culture. I maintain that SBSLB is
    accurately interpreted as a profound attack on genetic blackness and by extension
    ADP. Removal, erasure, and making less ADP’s biogenetic blackness are
    behaviors that literally and essentially wipe it out phenotypically. Frankly, this
    means that psychologically the bleacher or lightener has deliberately eliminated,
    discarded, shed, and killed her or his genetic blackness. In gangster terms, genetic
    blackness is “rubbed out” (murdered) by SBSLB. Thus, SBSLB is equivalent to
    participation in own-race murder. As such, it qualifies as an attack on ADP.
    Since it is participating in own-race maintenance that is the sine qua non of
    mental health (Azibo, 1989, 1991, 1996), the profound own-race destruction and
    disparaging that underlies SBSLB qualifies it as mental disorder.
    Another justification for applying the abnormalcy attribution to SBSLB is
    the “harmful dysfunction analysis” which posits mental disorder
    The Journal of Pan African Studies, vol. 4, no. 4, June 2011when the individual lacks an ability that human beings are
    designed to possess …. a person ought to be able to do something if
    the person would be able to do that thing if the person’s mental
    mechanisms were functioning as designed. (Wakefield, 1997, 252-
    253, original emphases)
    Theory (Azibo, 1989, 1991; Khoapa, 1980) and the universal mental health and
    organismic survival maintenance propensity principles (Azibo, 1996) say that
    ADP are designed to possess the race-maintenance function. It simply is
    something ADP “ought to be able to do”. However, this is not the case
    overwhelmingly (Azibo, 2010b; Baruti, 2005) due to the disruption of African
    civilizations by Eurasians, not happenchance or innate African inferiority. The
    race-maintenance and harmful dysfunction criteria for abnormalcy attribution
    establish SBSLB as mental disorder. Also, all abnormal psychology textbooks
    list harm to ones self or others as criterion for abnormal behavior.
    On Bleaching and Lightening the African Skin
    But for faulty responding to Eurasian domination by ADP, SBSLB would
    not exist in continental or diasporan African societies. This position is supported
    by the fact that no SBSLB as it occurs today has been documented in pre-colonial,
    pre-enslavement, or maroon ADP. Something has gone awry, completely
    haywire in how modern-day ADP see themselves. It would seem a mental health
    imperative for ADP to “recognize the absolute priority ancient Afrikans gave to
    Black and blackness …. [such] that black or dark-blue skin was a divine attribute”
    (Baruti, 2005, 168). This is doubly so for bleachers and lighteners. Skin
    bleaching and skin lightening behavior committed by ADP shall be conflated in
    this article. Defined here as the serious contemplation about (specifically,
    entertaining the idea three or more times) or the deliberate alteration of one’s
    phenotypic skin pigmentation to a hue that is less dark by any nonmedical or
    potentially dangerous means (chemical, biological, nutritional, etc.), SBSLB by
    ADP today is likely rooted in the Destruction of Black Civilizations (Williams,
    1976) which begot the Maafa defined as the horrific experience of colonization,
    enslavement, and their aftermaths (Ani, 2004). The behavior, then, is not at all
    reflective of personal agency or idiosyncrasy of an African descent individual.
    Stated differently, SBSLB is far less an individual doing his or her own thing and
    far more a tragically pathetic, yet psychologically explainable, Maafa-borne
    The Journal of Pan African Studies, vol. 4, no. 4, June 2011The reaction is probably compensatory for feelings of inadequacy and
    inferiority which beset new world (Jennings, 2003) and old world (Chinweizu,
    1987; Khoapa, 1980) ADP. Welsing (1991), Wilson (2000), and Azibo (Azibo,
    2007; Azibo & Jackson, 2004) point out the dysfunction inherent in African-U.S.
    people’s usage of psychological defense mechanisms under Eurasian supremacy
    domination. Whatever share of SBSLB that does not involve psychological
    defensiveness probably involves individual self-hatred and/or race-hatred of ADP.
    In both cases, the base motivation is inappropriate and psychopathological.
    It is the job of psychologists and mental health workers to examine the
    motivational basis for a behavior to evaluate its appropriateness/
    inappropriateness. In general, the evaluation of appropriateness or not of a given
    behavior that comes from the mental health profession is preeminent to that of lay
    society and popular culture. Suppose quantitative and qualitative research
    provides data on persons who in their own self-conception and self-reports or as
    indicated by psychological tests appear quite “normal” but, for example, also are
    without any appetite for food, or with insatiable appetite for food and constant
    vomiting after eating, or self-mutilators (cutters and so on). The attributions of
    abnormalcy, pathology, and inappropriateness hold sway, not the attribution from
    data compiled in research that “these-people-are-normal.” Why would SBSLB be
    any different with regard to which attribution should hold sway, the one of
    inappropriateness/disorder from the African-centered mental health analysis
    versus the “these-people-are-normal” from the lay society or popular culture
    Within every culture one might find as an exception an individual who is
    radically out of step with his/her culture regarding a given behavior(s). The
    notion that there may be individual bleachers or lighteners who engage in the
    behavior out of just such an idiosyncrasy and therefore their behavior can be
    regarded not as inappropriate or pathological, but as “normal”, appropriate, or
    acceptable can be dismissed readily. The behavior of so-called “odd duck”
    persons or persons marching to their own drum, so to speak, is evaluated as not
    mentally ill so long as it is not anti-self/anti-African in motivation or actuality and
    is neither harmful to maintaining African civilization nor the African individual
    himself or herself. Harm to one’s self or others is listed as a criterion for
    abnormalcy in every abnormal psychology textbook. These principles would
    appear reasonable (Azibo, 1989, 1996). Fathoming ADP who bleach or lighten
    without violating these principles does not seem possible, especially in light of the
    reactive status of SBSLB as occurs under Eurasian domination of Africans.
    The Journal of Pan African Studies, vol. 4, no. 4, June 2011Like suicide is a category of behavior that ADP are forced or programmed
    into even though it appears to be her or his individual choice (Wright, 1985, 16-
    22), so too is SBSLB. Since the Eurasian has specified the environment in which
    ADP live, they or their civilization, not ADP, are responsible for behavior that
    emanates from it. In this light, SBSLB is one of a category of behaviors set aside
    or predetermined for ADP as they adjust faultily to the anti-African hostility that
    imbues the ecosystem under Eurasian domination. Like hair misorientation
    mental disorder (Imarogbe, 2003), which is the “conscious and/or unconscious
    fear, anxiety, shame and/or insecurity about embracing one’s African ancestry
    expressed by reactions to hair” (213) inferable from “(1) altering or hiding the
    natural texture of the hair, (2) engaging in risky or dangerous behavior in the
    process …. and (3) discriminating against others [of African descent] based on the
    texture or length of their hair” (201), embodies a pro-Eurasian and an anti-African
    aesthetic about hair, so too does SBSLB regarding the African skin by definition!
    The point cannot be overstated that when SBSLB occurs it is not idiosyncrasy, but
    a nefarious accomplishment of the anti-African ethos of Eurasian civilizations.
    Admittedly, there is a possibility that some ADP who bleach or lighten
    may do so without pathological motivation. They simply do not know any better
    because a mental commitment to prioritizing the defense, development, and
    maintenance of African life and culture (i.e., psychological Africanity) was never
    developed to minimal adequacy in them. It is not their fault either because
    psychological Africanity was not taught in the schools or religious institutions,
    transmitted by parents and adult socializing agents, nor programmed in the
    popular culture. Psychological Europeanism, psychological Arabism, and other
    non-African psychological orientations, however, are propagated and learned
    throughout vast populations of ADP. Since all things African are so thoroughly
    disregarded worldwide in non-African civilizations, many ADP have a racial
    group identity void that is readily filled by other human social orientations
    (psychological Europeanism, Arabism, and so forth). Thus, ADP with low levels
    of psychological Africanity could commit SBSLB as defined above, but not
    driven by self-hatred or defensiveness and without conscious awareness of any
    problematic socio-cultural issues inherent in SBSLB. Whenever this is the case,
    the behavior is still inappropriate as it is driven by a psyche diminished or empty
    of psychological Africanity and composed of other human social orientations,
    many of which are anti-African. By analogy, imagine an “independent” woman
    “doing her own thing”, perhaps the oft mentioned “strong Black woman” (Curry,
    2005), whose psyche pertaining to “womanhood” or “female” has been informed
    only by or is predominated by societal sexist concepts. She de facto commits
    The Journal of Pan African Studies, vol. 4, no. 4, June 2011anti-woman behaviors, which in her self-conception are normal and appropriate,
    such as in acquiescing to roles promoted by said sexist thinking. Can her anti-
    woman behavior, including the transmission of the mindset to her offspring, be
    classified as appropriate?
    Concluding Remarks:
    Integrating SBSLB into the Azibo Nosology
    It seems that in every fathomable scenario of SBSLB it is accurately
    adjudged as inappropriate, abnormal, and pathological. Further, I contend that
    pathological motivation will underlie most SBSLB by ADP, specifically
    psychological misorientation. Living under Eurasian domination has severely
    undercut the ability of ADP to orienteer in their own interests and SBSLB is a
    side effect and symptom that reflects psychological misorientation mental
    disorder. Thus, very little emphasis should be placed on the hoopla surrounding
    celebrity bleachers and lighteners like Sammy Sosa, Michael Jackson, and others.
    Instead, the hoopla should be spun as examples of attacks on African-centered
    consciousness (Azibo, 2010a).
    SBSLB itself should be treated and conceptualized as one more of the 18
    psychological misorientation mental disorders originally presented in the Azibo
    Nosology (Azibo, 1989) which is a system for diagnosing mental disorders of an
    African-centered culture-specific nature in ADP. Specifically, the nonesuch
    Azibo Nosology details the systematic personality disorganization that occurs in
    the necrosis of psychological Africanity, a subject ignored in the Western-based
    Diagnostic and Statistical Manual (DSM) and the International Classification of
    Diseases (ICD) nosologies. It is free-standing and based in African-centered
    personality theory as well as the African-centered mental health definition
    provided by Azibo (1996). To detail the Azibo Nosology here cannot be
    accomplished any more than detailing the DSM or ICD could. The unfamiliar
    reader might consult the primary references (Azibo, 1989, 1996) and case studies
    that support the Azibo Nosology’s validity and indispensability in psychologically
    assessing and treating ADP (Abdullah, 1998; Atwell & Azibo, 1991; Denard,
    1998) and Africana-focused textbooks (Anderson, 2003; Anderson & Stewart,
    2007; Belgrave & Allison, 2006; Harrell, 1999) that discuss it. The remaining
    discussion can be followed without technical familiarity, but presupposes it.
    The Journal of Pan African Studies, vol. 4, no. 4, June 2011SBSLB will be formally added as a disorder in the Azibo Nosology II (a
    forthcoming update of the original). SBSLB was defined earlier as the serious
    contemplation (specifically, entertaining the idea three or more times) about or the
    deliberate alteration of one’s phenotypic skin pigmentation to a hue that is less
    black or less dark by any means (chemical, biological, nutritional, and so on) that
    may be dangerous or not for any reason other than a verified medical one. This
    definition contains all the criteria necessary for a diagnosis. Future research and
    case studies may lead to refining the criteria (elaboration of symptoms) and
    perhaps distinguishing levels and types of SBSLB. What is certain in the present
    analysis is the disabusing of the idea that SBSLB can be conceptualized as
    anything other than mental disorder deriving from predisposing psychological
    misorientation mental disorder.
    The formal name of this disorder shall be skin bleaching and skin
    lightening behavior disorder. Mentacide (Azibo, 1989; Olomenji, 1996) makes
    up the etiology of SBSLB disorder because SBSLB disorder is a pure product of
    systematic and deliberate stratagem (of Eurasian civilizations) to destroy the
    minds of ADP with the intent of an eventual extirpation of them (definition of
    mentacide taken from Wright, 1979). In the Azibo Nosology alienating versus
    peripheral mentacide is distinguished. Whenever SBSLB disorder is manifested,
    perforce is alienating mentacide (a cognitive divorce or separation between
    individual me-myself-I consciousness and collective we-us/all-us-we race
    consciousness or at least a devaluing of the latter). There appears as well a real
    possibility that SBSLB disorder might also be correlated with peripheral
    mentacide (discombobulation of the general aspects of personality that do not
    involve racial identity).
    The nature of SBSLB disorder also suggests the alien-self, anti-self, and
    self destructive disorders (Azibo, 1989, 2006) may be involved etiologically. All
    three may be present in some individuals with SBSLB disorder, but not
    necessarily as either alien- or anti-self disorder alone could underlie it. While
    alien-self is likely always present with SBSLB disorder, the hurtfulness to ADP
    embodied in the behavior suggests involvement of classic, deeply rooted anti-self
    (Akbar, 1981) mentality also. 1
    It is recommended that whenever SBSLB is detected, the individual be
    referred for treatment to a mental health worker who employs the Azibo Nosology
    for diagnosis and an African-centered gestalt for the treatment of ADP (Azibo,
    1990). There are two recommendations that the gestalt of the mental health
    The Journal of Pan African Studies, vol. 4, no. 4, June 2011worker tackling SBSLB disorder include. First, the perspective that Ausar
    (indigenous Kemetic name of Osiris), the model upon which the present-day
    concept of the Christ was built (Barashango, 1982; ben-Jochannon, 1973, 1974,
    1978; James, 1976; Massey, 1886; Onyewuenyi, 2005), was presented by the
    Ancients as “the Lord of the Perfect Black” implicates the criticality of
    melanin/biogenetic blackness to human nature, especially the higher parts thereof
    (Bynum, 1999; King, 1979, 1990; Moore, 1995, 2002). Second, physical
    blackness is a critical component of the racial identity/psychological Africanity of
    ADP (Thompson, 1995, 2001, 2006). To disparage physical blackness so or to be
    so nonchalant about it as to bleach or lighten is a 180° turn from the Ancient
    conceptualization. It is an aberrancy that must be purged with high priority
    Empirical findings that implicate distinguishing classic versus veneered anti-self
    mentality as well as alien-self mentality being a more problematic condition than anti-self have
    been reported (Azibo, 2006).
    Abdullah, S. (1998). Mammy-ism: A diagnosis of psychological misorientation
    for women of African descent. Journal of Black Psychology, 24, 196-210.
    Akbar, N. (1981). Mental disorder among African Americans. Black Books
    Bulletin, 7 (2), 18-25.
    Anderson, T. (2003). Black psychology and psychological concepts. In D.
    Azibo (Ed.), African-centered Psychology: Culture-focusing for
    multicultural competence (pp. 3-38). Durham, NC: Carolina Academic
    Anderson, T., & Stewart, J. (2007). Introduction to African American Studies:
    Concepts,theories, and assessments. Baltimore: Black Classic Press.
    The Journal of Pan African Studies, vol. 4, no. 4, June 2011Ani, M. (2004). To be Afrikan: Toward the healing, rebirth and reconstruction of
    Afrikan civilization: Maat/Maafa/Sankofa. In J. Kamara & T. Van Der
    Meer (Eds.), State of the Race: Creating our 21 st century: Where do we go
    from here? (pp. 137-166). Boston: Diaspora Press.
    Atwell, I., & Azibo, D. (1991). Diagnosing personality disorder in Africans
    (Blacks) using the Azibo Nosology: Two case studies. Journal of Black
    Psychology, 17, 1-22.
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