Against hyper-sexualisation is a concept Against hyper-sexualisation unfamiliar to a significant proportion of female readers of this magazine, and females in general.
We experienced it during puberty, when our breasts ached and protruded awkwardly, when our hips began to be defined through our clothing, when boys equated our worthiness to our bra sizes.
Unfortunately, some of us experienced sexualisation even before puberty, when even shielded with the veil of innocence, men repeatedly perceived us as objects of sexual desire.
I had my own experiences as an object of sexualisation during this dreaded rite of passage known as puberty. I had just relocated to Kenya from "Against hyper-sexualisation" and the telling glares I received from men, often twice my age, caused a churning in my belly and an incomparable embarrassment.
I was embarrassed of my body and its ability to garner such unnecessary attention. What was I doing wrong that made it okay for these men to ogle at my rear and whistle in my direction? This Against hyper-sexualisation my first encounter with sexualisation, and I was only 10 years old.
Throughout my consequent years in Kenya, I grew uncomfortable with my adolescent body and adopted every measure to conceal its edges and curves: After eight years of trying to hide my body from the gaze of unwelcomed parties, I had almost become immune to the stares and comments. They still caused the same inner repulsion, but I regrettably Against hyper-sexualisation used to it.
Living in Canada when younger and never experiencing this kind of explicit sexualisation, I naively idolized the white man as height of decency.
Against hyper-sexualisation My then rudimentary understanding of sexualisation made me believe that he would never hold me to the arch of my back and the bulge of my breasts. My growing hatred of the Kenyan black man culminated as a result of their blatant sexualisation of my being.
Upon this, I struggled to understand their simultaneous colourism — where my dark shade was only good to be crudely admired and Against hyper-sexualisation pursued. I was dark enough to be heckled at on the streets, but too dark to be romantically pursued.
Collectively, these factors further fuelled my impression that sexualisation was not a concept white men condoned. I was based in conservative Maastricht, a small town in the south of the Netherlands, inhabited by very few other black girls. Against hyper-sexualisation
I therefore anticipated the stares and the whispers I received from the local population, as I was an anomaly. I initially mistook the comparisons to Naomi Campbell and other iconic black female celebrities for compliments. However, with further scrutiny, these supposed acts of admiration all appeared a facade Against hyper-sexualisation these men were simply placing my value in my race and the connotations that came with my race.
I was expected to be a certain way and therefore my offense at certain remarks "Against hyper-sexualisation" an overreaction and consequently redundant.
I pinned down this mentality to Maastricht being a small and relatively homogenous town in the south of the Netherlands, disconnected from the realities of diversity and new to the myriad of diverse faces that had begun to settle there.
At the beginning of my third Against hyper-sexualisation of my degree, I relocated to Madrid, Spain to carry Against hyper-sexualisation my exchange programme. I was completely mistaken. Never has my
Against hyper-sexualisation and race been so overtly sexualized like it was in Madrid. My misconceptions of Maastricht being a small town prone to such mentalities were proven to be wrong, as I encountered the same tribulations, if not worse, in a city with over 10 times the size in population.
My misconceptions of the white man being the embodiment of respectability were wrong as not only did I face the same sexualisation — where my body became an Against hyper-sexualisation of desire — but my race was painfully interlinked, where said men felt entitled to their sexualisation of me simply based on preconceptions they harboured over how a black female is supposed to be.
As a result, our reactions and objections are already silenced before we even express them. The sexualisation of black women not only has its roots in modern media, but is also rooted in the historical depiction of us. Historically, black women are perceived as objects of sexual exploitation, dating back to days of slavery where the concept of rape was never applied to the black woman simply because she was assumed to have been a willing and promiscuous participant.
White women were the representation of sexual morality, whereas their darker hued counterparts were perceived as unchaste in their supposed invitation of sexual objectification. These stereotypes have lasted and have seeped into modern media and societal domains.
Black women are often presented as raunchy video girls, baby mamas bearing children with unknown and often multiple fathers, and "Against hyper-sexualisation" willing characters often inviting of sexual objectification.
These depictions transcend Against hyper-sexualisation confines of the media, and penetrate and manifest themselves in everyday society.