Too many erroneous considerations about Africa and its mainland and diaspora nationals continue to be propagated around the world.
 These must imperatively be fought, because they arise from the belief that all the activities and practices of African melanoderms (Kamites), even African melanoderms themselves, have been imported from elsewhere; that these are inherited from Westerners, by imitation, importation or imposition. We do not know enough today about the millennial character of the cultural practices of Africans in terms of aesthetics in particular, to no longer continue to maintain the myth of an Africa whose inhabitants have not done, and still would not do, than copy the West.
 What interest is there therefore, after such an observation, to question the history of artificial hair - that more general of Afro hair aesthetics - in this 21st century, which rather brutally poured the continent and its diaspora into the “modernity” of exogenous aesthetic thought and practices?
 Among the reasons for this questioning, the fact that he says to himself, and this is undoubtedly partly true, that “the” Kamite woman (Negro-African of the continent and of the diaspora) is “alienated”, that she has struggling to accept his hair and / or skin color, his first detractors being members of his own community ...
 And if it was necessary, to get out of this conditioning, to question; even shake up this way of thinking about its reality?
 What if it was necessary rather to place its practices in a historical continuity that the crass ignorance of the history of the African continent makes us lose sight of, but that “modernity” has never ceased to distort?
 If we had to read more fundamentally through the defeat of the Kamite aesthetic (black), that, terrible., Of the Alma Mater (black Africa), which expects from its children of the continent and the diaspora the investment that will revive it from its ashes?