Cornrows Quotes

He moved to run a hand through her cornrows, then pulled back remembering the one time he's tried that-Connie had lectured him on the Eleventh Commandment: Thou shalt not touch thy black girlfriend's hair. Ever.

By the power of Phil Collins, I rebuke you!” she said. “By the power of Phil Collins, who knows that you coming back to me is against all odds, in his name I command you to leave this servant of Genesis alone... By the power of The Thorn Birds - she cried - by the sacred strength of My Sweet Audrina and Forever... By the power of lost retainers and Jamaica and bad cornrows and fireflies and Madonna, by all these things I rebuke you

Scots from hogtowns or cowtowns work from cockcrow to moondown -- to chop down woodlots, to plow down cornrows.

Mabel. Loving on you is prayer, like the prayers of bees is honey. We loved on each other like we always been. My fingers caressed your naps in this life. It placed oils. And we was infinite and knew how to love. On the scalp. Along the cornrow and on each other. These coilings was anoited like a real love. We was a cosmic conversation, before I even met you in this life.

..."Emeninemletters," Caucasian girls from the wrong side of the tracks with big mouths and big attitudes, who weren't taking shit from anyone(except the men in their lives). They had thinly plucked eyebrows, corn-rowed hair, hip-hop vocabularies, and baby daddies, and they thought Paris Hilton was the ne plus ultra of feminine beauty." -Piper Kerman, page 137

Venus of Willendorf carries her cave with her. She is blind, masked. Her ropes of corn-row hair look forward to the invention agriculture. She has a furrowed brow. Her facelessness is the impersonality of primitive sex and religion. There is no psychology or identity yet, because there is no society, no cohesion. Men cower and scatter at the blast of the elements. Venus of Willendorf is eyeless because nature can be seen but not known. She is remote even as she kills and creates. The statuette, so overflowing and protuberant, is ritually invisible. She stifles the eye. She is the cloud of archaic night.

By the power of lost retainers and Jamaica and bad cornrows and fireflies and Madonna, by all these things I rebuke you.

America fears anger from black people, has always feared anger from black people, considers black people angry even when something more like “despaired” or “fatigued” better suits the mood.

It feels bad to wade in the repercussions of our behavior, it feels good to apologize and disavow and consider oneself exempt moving forward. But being online, being white, being online as a white person, means never being exempt. Antiracist as a noun does not exist. There's only people doing the work, or not. The person genuinely invested in the work doesn't run from discomfort but accepts it as the price of personhood taken for granted.

When media criticizes Ciara’s faux locs and then calls the same hairstyle edgy on a Kardashian, what message is being sent to young girls of color? If bandannas are a hot new accessory for young white women in the pages of Elle and a reason to throw handcuffs on a Latina in high school, then what message is received? What impact does it have to pretend that cornrows on white women are the same as a weave on Black women when only one is likely to lose their job over a hairstyle? We know colorism exists, but do we grasp the ways that the message that lighter skin is better are reinforced before we criticize bleaching? It’s important to remember that this is all happening within a society that privileges lighter skin over darker skin, that prioritizes able bodies over disabled bodies, that sees being cisgender as the only option. Although not everyone will develop mental illnesses around their body image as a result of this environment, for those who do, the illness is often reinforced

The photos showed a light-complexioned black man with cornrows, a prison tattoo around his neck—ragged dashes and a caption that said, “Fill to dotted line”—and three or four facial scars, along with a nasty jagged scar on his scalp. A photo taken from his right side demonstrated the effects of being shot in the ear with a handgun with no medical insurance. Some intern had sewn him up and sent him on his way, and now his ear looked like a pork rind.

He knew she must’ve said some real fly shit that ticked his mother off. Nice let V lean her body weight on him as he walked her out the front door. When he looked down at her he was trying his hardest not to laugh but his Aunt was rocking the jail house cornrows under a stocking cap and her wig was halfway on her head. Nice tried to get her back right and fix her wig the best way he could. He was trying to save her dignity and not have her out here looking crazier than she already did when she stepped out of the house that morning with that wig on. Nice put the pedal to the medal to drive V back to her house as she cried and blubbered drunkenly in the passenger seat about Cathy doing her dirty.

The women of all shades who had come to Auntie August’s shop not for their usual presses, but for the relief of cornrows and Bantu knots and box braids. I wanted to draw Mya and the cats in the green trees. Now that school was out

Over it all, I kept hearing people shouting out words I couldn’t quite make out. I cornered a woman, young, cornrowed hair that turned into ponytails with blue tips, wearing a bulky old leather jacket and leggings over runners’ legs. “Are you shouting out ‘Hufflepuff’?” As she nodded, I heard an answering call, “Hufflepuff,” and another girl, Latina, sparkly Chuck Taylors and a Ramones/Bernie Sanders mashup tee, emerged out of the crowd and gave the first girl a hug. I realized I could hear others calling “Slytherin” and “Gryffindor” and “Ravenclaw,” and other answering calls, groups self-assembling, hugging, showing their phones to each other, ignoring me. “Excuse me? What is this Harry Potter thing?” The girl grinned at me. “Dumbledore’s Army! It’s how we organize our affinity groups. That way you can always find people to get your back—the houses let us find the kind of people who share our tactics and style.” She tapped an enamel pin on her lapel, yellow and black diagonal stripes. “Don’t worry, we’re trans-inclusive. JKR won’t have a thing to do with us—we keep waiting for her to sue. You want to join? (less)

I can’t take my eyes off the bush. You could run a brush through it and style it with cornrows, it’s that long.

As we leave, I remember how Khalil used to run up to the car when I was about to go, the sun shining on the grease lines that separated his cornrows. The glimmer in his eyes would be just as bright. He’d knock on the window, I’d let it down, and he’d say with a snaggletooth grin, “See you later, alligator.” Back then I’d giggle behind my own snaggleteeth. Now I tear up. Good-byes hurt the most when the other person’s already gone. I imagine him standing at my window, and I smile for his sake. “After a while, crocodile.” FIVE

She was agreeable, and smooth-tongued, but Ifemelu could tell that she thought her customer was a troublemaker, and there was nothing wrong with the cornrow, but this was a part of her new American self, this fervor of customer service, this shiny falseness of surfaces, and she had accepted it, embraced it.

We’re not going to give in. We’re going to fight.” “Got that right,” a voice cried out. “First thing we need to have clear: there’s no line between freak and normal here. If you have the power, we’ll need you. If you don’t, we’ll need you.” Heads were nodding. Looks were being exchanged. “Coates kids, Perdido Beach kids, we’re together now. We’re together. Maybe you did things to survive. Maybe you weren’t always brave. Maybe you gave up hope.” A girl sobbed suddenly. “Well, that’s all over now,” Sam said gently. “It all starts fresh. Right here, right now. We’re brothers and sisters now. Doesn’t matter we don’t know each other’s names, we are brothers and sisters and we’re going to survive, and we’re going to win, and we’re going to find our way to some kind of happiness again.” There was a long, deep silence. “So,” Sam said, “my name is Sam. I’m in this with you. All the way.” He turned to Astrid. “I’m Astrid, I’m in this with you, too.” “My name is Edilio. What they said. Brothers and sisters. Hermanos.” “Thuan Vong,” said a thin boy with yet-unhealed hands like dead fish. “I’m in.” “Dekka,” said a strong, solidly built girl with cornrows and a nose ring. “I’m in. And I have game.” “Me too,” called a skinny girl with reddish pigtails. “My name’s Brianna. I…well, I can go real fast.” One by one they declared their determination. The voices started out soft and gained strength. Each voice louder, firmer, more determined than the one before. Only Quinn remained silent. He hung his head, and tears rolled down his cheeks. “Quinn,” Sam called to him. Quinn didn’t respond, just looked down at the ground. “Quinn,” Sam said again. “It starts fresh right now. Nothing before counts. Nothing. Brothers, man?” Quinn struggled with the lump in his throat. But then, in a low voice, he said, “Yeah. Brothers.

Now the name rang a bell. Long plaid skirts, high-buttoned blouses, and a single cornrow down the middle of her head. Rafa’s lips twitched as he fought a grin. The picture forming in his mind threatened to derail his resolution.

The idea here is to find out how to make the canvas of our lives continuously empty - to learn how to approach each day as a blank slate, open to any possibility. How do we lose the cornrows of the past, the deep tracks we've dug on a day-to-day basis that keep us bound to the conventions of who we have been and who we are supposed to be?

They caravanned over to 51st Avenue in northwestern Nashville, a small section of town aptly named the Nations. It was across Interstate 40 from Sylvan Park, the mirror image of the state street routes Taylor and Sam used to trace with their parents on pilgrimages to Bobby’s Dairy Dip. The Nations was an upstanding industrial area which quickly gave way to squalor. It was another one of those bizarre Nashville disunions, a forgotten zone in the midst of splendor and plenty. A five-block area dedicated to crime. The police presence was heavy, trying to quell the rampant drug and sex trade. They were losing the battle. Here in this little molecular oasis of misery, the residents operated in the land time forgot. Pay phones outnumbered cell phones and were still prevalent on every street corner, graffiti-painted and piss-filled. Teenagers wandered in baggy pants and cornrows, holding forty-ounce beer cans wrapped in brown paper bags. Crime, negligence, fear, all the horrors of life seeped in under the cracks of their doors in the middle of the night, carrying away their faith in humanity. These people didn’t just distrust the police, they didn’t acknowledge their existence. Justice was meted out behind gas stations and in dirty alleyways, business conducted under broken street lamps and in fetid, unair-conditioned living rooms.

As Baraka knew, black American life is movement, a living verb: we swing, we get hip, we real cool we. The white American, meanwhile, stands close by and observes—ready to transform life into style and profit, a process Baraka calls “the cultural lag.

The innocence reserved for white women alone becomes the source of crisis in their adolescence. Their identity formed out of the residue of everyone else’s stereotype, white women never truly grow up in the eyes of the world.

In the new millennium, there is All Lives Matter and the more absurd Blue Lives Matter, anti-black counter-slogans that nonetheless cannot escape the rhetorical world black people made. Indeed, as scholars P. Khalil Saucier and Tryon P. Woods have observed, “The meme has become a political Rorschach producing a cornucopia of identitarian hashtags . . . that, at the end of the day, effortlessly obscures or subsumes blackness’s grammar of suffering.

Binding the disparate cultural touchstones in this book, appropriation runs on desire more than hatred, inattention more than intention.

Newspapers and magazines only, and still reluctantly, cover black death when the buzz borders on frenzy—not because it happened but because it went viral. The media sits and waits for a name to trend that doesn’t belong to a (yet) public figure. Then they make them public. They trot out their Negro writer du jour and the Negro writer produces an aching tribute to being black in America. And another. And another. Et cetera.

The appropriation of black language cannot be stopped, except only if we were to leave for Mars and never come back. At issue isn’t the transmission, but the vacuous want behind it—as if black culture lives to rescue mass culture from boredom.

Cultural theft is only the symptom, the readily identifiable mark of whiteness in crisis.

Black enterprise does not go unpunished if unaffiliated with white profits. Whiteness will gleefully disturb black neighborhoods, black accolades, black centers, black classrooms, black archives, and black methods. If not allowed to join in—that is, if prevented from profiting from the goings-on—well, the whole thing might as well go up in flames.†

The hipster seeks out “the Negro” because from who better to learn the transitive properties of living than the community who could never take life for granted?

Black speech cannot sooth the broken white soul. Only revolution can do that.

Everyone should feel uncomfortable with how white America is setting up generational wealth off of weed when so many Black and Latino men have been incarcerated and lost their livelihood over the same thing”—

The only way for black and brown small business people to enter is if you can partner with a large funded white business,

But where a black dollar can be made, white violence follows.

Though Shola had found a way to carry home with her—in the hairstyles she wore, the thin twists and box braids and cornrows that clung to her scalp and swung against her back. And even in her clothes—an array of styles created with African textile. Sometimes, she found it was the least she could do to keep home close—maintain this outward appearance, an often exaggerated idea of what it meant to be Nigerian or African in general.

There is time enough, but none to spare.

America is addicted to hurting black people. America is addicted to watching itself hurt black people. The internet didn’t invent this kind of spectacle, nor is it the source of the disease, but rather collaborates with the country’s disregard for the black lives without which it wouldn’t exist. Black people taught the internet how to go viral. But when virality became enterprise, black people were seldom to be found.