“The immense damage and devastation which the revival of ornament has caused to aesthetic development could easily be overcome because nobody, not even the power of the state, can stop the evolution of humanity!
It represents a crime against the national economy and as a result of it, human labour, money, and material are ruined. Time cannot compensate this kind of damage.The rate of cultural development is held back by those that cannot cope with the present…It is a misfortune for ant government, if the cure of its people is dominated by the past.” (Loose, 2016)
For this treatment, the revival of the ornament is the revival of the dehumanization of the Black form; the racialized being. This revival is, itself, a damaging and devastating devolvement of the humanistic qualities of the society and also the Black form. The regression of the existence of the Black figure through its denigration to a thing. The conceptual and physical thingification of the Black being. This is done by society and permitted by the Native Black American community to its own detriment. The denigration and objectification of the self and its concept.
By its own admission the rate of cultural development is held back by those who are unable to cope with a cleansed self concept in the present, and a lack of concern for its own history. A diminished capacity to use its history as a blueprint to create a better landscape for its own future. A disinterest in connecting the past to the present. The loss of cultural development does not support the worthy and progressive ideal of the Black figure and therefore does not support the worthy and progressive ideal of the collective environment.
“Society is a dialectic phenomenon in that it is a human product, and nothing but a human product, that yet continuously acts back upon its producer. Society is a product of man. It has no other being except that which is bestowed upon it by human activity and consciousness. There can be no social reality apart from man." (Berger, 1967)
The human product of society is constructed through the acceptance of the humanity within the being. If the human being does not accept its own humanity, then what it produces will be a detriment to society. The ornamentalization of the Black form by society has produced a lack of humanity within society and also within the Black form. The damage and destruction this causes forces the Black form and society to navigate through a devolvement of its own humanity, a regression of its being. This concept extends beyond the aesthetics and reaches to the very nature of the human being and its humanity.
"Man cannot exist apart from society, The two statements, that society is the product of man and that man is the product of society, are not contradictory, They rather reflect the inherently dialectic character of the societal phenomenon." (Berger, 1967)
The process of ornamentalization is dialectic, by which people reason, through dialogue to a certain point of understanding. That understanding being reasoned is the dehumanization or ornamentalization of the Black form. It is relating to the discussion of ideas, whether those ideas are illogical, irrational, and/or presupposes a lack of humanity in the “other”. This process, like society itself is a dialectic phenomenon in that it is a product of human ability. Society is a product of man and the ornamnetalization of man becomes a product of the society in which man has created. Done by the dialectical production of denigrating and immoral ideas about human beings.
Ornamentalization or the denigration, dehumanization and caricaturization of a human being is not a necessary component of society and neither is the acceptance and appropriation of this idea by racialized beings.
-Yogabrofessor
Berger, P. L. (1967). The Sacred Canopy; Elements of a Sociological Theory of Religion, by Peter L. Berger.
Goldblatt, D., & Brown, L. B. (2016). Aesthetics: A Reader in Philosophy of the Arts. Routledge.
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