quote:Originally posted by alTakruri: To the best of my knowledge the stripe is to enhance the length of the nose, not to make it narrower or pointier.
The Wodaabe, though socially shunned by other Fulani are in fact recognized by other Fulani as the archetype of Fulani physioal and facial type. So there's no reason why a people who have long noses shouldn't laud it and desire their children to have it and take even artificial measures to procure it in their babies.
I suspect the New World blacks who pinch and pull their infants noses are displaying a Fulani carry over and are not aspiring to emulate the European nose type.
That's a ridiculous claim. Afro Americans do that to make the nose straighter to seem more European. They have no "carry" over from Africa.
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quote: I suspect the New World blacks who pinch and pull their infants noses are displaying a Fulani carry over and are not aspiring to emulate the European nose type.
Where the f**k did your fake jew ass pull this s--- from? Just another one of you deranged fantasies about African Americans that you dreamed up.
Your dumb ass better stick to pretending you're a jew. The closest your ass ever gets to a barmitzfa is when your banquet staffing agency hires you out as a server at a jewish wedding reception.
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quote:Originally posted by Boofer: The Wodaabe actually consider the pointy, longer nose more attractive. That's why the men paint the yellow stripe down their noses; to make it seem even more narrow/pointy.
quote:Originally posted by Egmond Codfried:
Wadabe, Niger.
A VALID REMARK, WHICH REMINDS ME OF COON'S; THE RACES OF EUROPE: Peoples will use headgear or shave their hair in a certain way to emphasise their natural features.
This is utter nonsense. You will have to explain the stripe down the chin and the circles of the cheeks near the eye. The stripe begins with the forehead. The stripe down their nose has nothing to do with a pointy/narrower nose. If you look at the chin the stripe is a continuation of the stripe that begins at the forehead and end at the chin. If the fulani want their nose to appear narrow/pointy then they don't need to paint a line down the forehead or the chin. Now you have to explain the stripe of the forehead and chin and the circles of the eyes/cheeks.
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quote:Originally posted by Boofer: The Wodaabe actually consider the pointy, longer nose more attractive. That's why the men paint the yellow stripe down their noses; to make it seem even more narrow/pointy.
quote:Originally posted by Egmond Codfried:
Wadabe, Niger.
A VALID REMARK, WHICH REMINDS ME OF COON'S; THE RACES OF EUROPE: Peoples will use headgear or shave their hair in a certain way to emphasise their natural features.
This is utter nonsense. You will have to explain the stripe down the chin and the circles of the cheeks near the eye. The stripe begins with the forehead. The stripe down their nose has nothing to do with a pointy/narrower nose. If you look at the chin the stripe is a continuation of the stripe that begins at the forehead and end at the chin. If the fulani want their nose to appear narrow/pointy then they don't need to paint a line down the forehead or the chin. Now you have to explain the stripe of the forehead and chin and the circles of the eyes/cheeks.
I can't explain it. There are a couple things wrong whith your asking me, particularly:
1. I am not an expert on the wodaabe.
2. I mentioned that I recalled this from memory, from watching a television show.
3. I specifically said "to make it seem like it's narrower" in reference to their using the yellow stripe. A poster mentioned that it was actually to make the nose look longer. As I said, I don't recall exactly, but I could have sworn they also mentioned "narrower" as well.
4. Not all cultural rituals are easily understood by folks outside of that culture. I can't explain why a stripe would narrow the nose. I admit though, that I can imagine it would give some what of an illusion of a longer nose... In the same way that painted black lips would give the illusion of whiter teeth.
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quote:Originally posted by Boofer: The Wodaabe actually consider the pointy, longer nose more attractive. That's why the men paint the yellow stripe down their noses; to make it seem even more narrow/pointy.
quote:Originally posted by Egmond Codfried:
Wadabe, Niger.
A VALID REMARK, WHICH REMINDS ME OF COON'S; THE RACES OF EUROPE: Peoples will use headgear or shave their hair in a certain way to emphasise their natural features.
This is utter nonsense. You will have to explain the stripe down the chin and the circles of the cheeks near the eye. The stripe begins with the forehead. The stripe down their nose has nothing to do with a pointy/narrower nose. If you look at the chin the stripe is a continuation of the stripe that begins at the forehead and end at the chin. If the fulani want their nose to appear narrow/pointy then they don't need to paint a line down the forehead or the chin. Now you have to explain the stripe of the forehead and chin and the circles of the eyes/cheeks.
I can't explain it. There are a couple things wrong whith your asking me, particularly:
1. I am not an expert on the wodaabe.
2. I mentioned that I recalled this from memory, from watching a television show.
3. I specifically said "to make it seem like it's narrower" in reference to their using the yellow stripe. A poster mentioned that it was actually to make the nose look longer. As I said, I don't recall exactly, but I could have sworn they also mentioned "narrower" as well.
4. Not all cultural rituals are easily understood by folks outside of that culture. I can't explain why a stripe would narrow the nose. I admit though, that I can imagine it would give some what of an illusion of a longer nose... In the same way that painted black lips would give the illusion of whiter teeth.
Boofer, you don't need to explain it. It was a rhetorical question. My point is, whoever came up with the 'idea' or 'conclusion' that the stripe down the "nose" is the sole purpose of it appearing narrow/pointy is deluded. I was explaining that the stripe is not about the nose because it begins at the forehead and continue until the face ends which is at the base of the chin. If it was about the nose, the Fulani would have just painted a yellow stripe down their nose. They didn't and don't do that. The stripe is at the tip of the forehead and ends at the base of the chin. The so-called scholars need to explain that. They will have to explain the line of the forehead and chin. And it is not because the Fulani want their forehead and chin to look narrow/pointy. The circling near the eyes would have to be explained. The yellowing of the whole face would have to be explained. People are just fascinated by their good looks because it is somewhat different from Bantus and West Africans. The most concentrated features of Bantus and West Africans is the hair and width of the nose. This is why the Fulani features are always cited, especially the nose. The contrast between their nose and that of other West Africans or Bantu groups is not on the Fulani's mind. It is on everyone else's mind. Trust me, the stripe of the nose has nothing to do with taking pride in their 'acceptable' beauty, in this case is their so-called pointy/narrow nose.
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posted
A similar practice is found among Gen (aka Mina) of Togo/Benin, where it is part of a larger custom including care of the arm, penis, calf, etc.
quote:Originally posted by alTakruri: To the best of my knowledge the stripe is to enhance the length of the nose, not to make it narrower or pointier.
The Wodaabe, though socially shunned by other Fulani are in fact recognized by other Fulani as the archetype of Fulani physioal and facial type. So there's no reason why a people who have long noses shouldn't laud it and desire their children to have it and take even artificial measures to procure it in their babies.
I suspect the New World blacks who pinch and pull their infants noses are displaying a Fulani carry over and are not aspiring to emulate the European nose type.
There is something unusual with the man on the left: he looks very white of skin. I immediately thought of a Wodaabe man who might have lived in Europe, married a white woman, but brought his mixed son to Africa to learn his African roots.
This also shows that identity is more important then looks. It's not that because off-spring which might look ‘white’ would move away from the black family to live with the white's. I rather believe they would marry a suitable darker coloured partner to upgrade the blue blood or black blood in their off-spring.
posted
The pictured man's skin is lightened with 'makeup' as part of the dance ceremony in which he's participating.
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quote:Originally posted by alTakruri: The pictured man's skin is lightened with 'makeup' as part of the dance ceremony in which he's participating.
Are you sure? His back also looks white. But anyway, what would a mulatto Fulani look like? Reckon he could be looking very European or very Classical African, because not all Fulani have 'European' features. But some look quite light skinned, without a European parent. Berber, maybe?
posted
Take the time to familiarize to the Geerewol preparations to see WoDaabe men preen them selves a prize winning appearance and you may come to share my assurance.
I don't personally know the man in the picture and so can't say definitely what his biological lineage actually is. What I can say is that, of all the Fulani, the WoDaabe are the ones who are the most homogeneous. So much so that the rumor goes they resulted from an incestuous union. Thus their name as a people of taboo.
The looks of a quadroon Fulani may be seen in one French general by the name of Alfred Dodds, I believe. You can find another pic of him in Rogers' Sex and Race.
To answer your question I'd say Dodds Euro-Fulani mix looks decidedly like a certain kind of 'Berber,' at least in the above image.
Dodds paternal grandmother was Peuhl Dodds paternal grandfather was English Dodds maternal grandmother was Senegalese Dodds maternal grandfather was French
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quote: I don't personally know the man in the picture and so can't say definitely what his biological lineage actually is. What I can say is that, of all the Fulani, the WoDaabe are the ones who are the most homogeneous. So much so that the rumor goes they resulted from an incestuous union. Thus their name as a people of taboo.
Then if they are homogenous they might be all West African. Those myths are just colourful but confirm nothing. I remember something about the Somali’s where Diop said they are not mixed with Indians as some might think, but are wholly African. Just like the Berbers are no immigrants from Europe. Somebody once told me that there are Sudani’s who are light skinned but not from mixing with Europeans. Perhaps not all albinos have made it out of Africa, became a fixed race and mixed with blacks. Africa seems to have the highest rate of albinism compared to the rest of the world. Wonderful how nature anticipated climatic conditions where there would be a need for white skin. My newspaper writes a alarming report of the worsening of albino killing in Tanzania and a heart wrenching photo of a mother with her beautiful albino boy. Now if whites are a fixed albino race, as I believe, then whites are really blacks with white skin. Alfred Dodds reminds me of my Blue blood is Black blood research where autochthonous European black blood gets mixed with fresh African blood. Many black European wanted to remain black and married black. The portraits are whitened, with so much black blood converging he cannot possibly have looked like this.
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Alfred-Amédée Dodds From Wikipedia, the free encyclopedia Jump to: navigation, search Alfred-Amédée Dodds 6 February 1842 – 18 July 1922
Gen. Alfred-Amédée Dodds on the cover of L'Illustration, 20 May 1893. Place of birth Saint-Louis, Senegal Place of death Paris, France Allegiance France Service/branch French Army Years of service 1862-1907 Rank General de division Battles/wars Franco-Prussian War Sino-French War Second Franco-Dahomean War Alfred-Amédée Dodds (6 February 1842 - 18 July 1922) was a French General, commander of French forces in Sénégal from 1890, commander of French forces in the second expeditionary force to suppress The Boxer Rebellion, and commander of French forces during the Second Franco-Dahomean War. As both an octoroon and a metis, he was famed in the African Diaspora at the beginning of the Twentieth century as an example of African leadership, despite the fact that he led the destruction of one of West Africa's most powerful pre-colonial states.
Il sera joint au portrait une notice biographique du personnage
Alfred Amédée Dodds, né à Saint-Louis du Sénégal le 6 février 1842 et mort à Paris le 18 juillet 1922, est un général français métis anglo-franco-sénégalais, commandant supérieur des troupes françaises au Sénégal à partir de 1890.
En 1892-1894, ce général métis mena la conquête du Dahomey (actuel Bénin) sur Béhanzin 1er. Proche des radicaux français, Alfred Dodds dut sa nomination comme chef d'expédition à l'intervention personnelle de Clemenceau, nomination qui entraîna la démission du ministre de la Marine Godefroy Cavaignac.
Sorti de Saint-Cyr en 1862, il est lieutenant d'infanterie de marine en 1867. En poste à La Réunion, il se distingue durant les émeutes de 1868.
Devenu capitaine en décembre 1869, il se distingue durant la guerre de 1870 à Bazeilles et il est fait chevalier de la Légion d'honneur. Il s'évade après la capitulation de Sedan et rejoint l'armée de la Loire puis celle de l'Est. Il est interné en Suisse à la fin de la guerre.
Il est en poste au Sénégal de 1871 à 1878, puis en Cochinchine de 1878 à 1879. Chef de bataillon au Sénégal en 1879, il participe aux opérations de la Casamance entre 1879 et 1883. Lieutenant colonel en 1883, il participe aux opérations dans le delta du Tonkin. Colonel en 1887, il pacifie le Fouta Djalon en Guinée. Il est fait commandeur de la Légion d'honneur en 1891. Il prend le commandement du 8e colonial à Toulon, puis il est nommé commandant supérieur au Bénin en 1892 et dirige la campagne du Dahomey.
Général de brigade en 1892, inspecteur des troupes de marine et grand officier de la Légion d'honneur, il reçoit en 1895 le commandement supérieur des troupes en Indochine.
Il est général de division en 1899. De 1903 à 1907, il est commandant supérieur des troupes de marine. Il est membre du Conseil supérieur de la guerre, grand-croix de la Légion d'honneur, Médaille militaire (1907).
posted
Sorry, my images are turned off when I visit this site. I have no time for childish, unprofessionalism. It is the reason why this site is no longer looked at as a viable and trusted resource. Real scholars stick to posting facts and not pre-teen adolesent pictures.
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