In the face of systemic oppression and constant exploitation, the establishment of the National Black Woman Day Off, often referred to as #Whiteout2024, is not merely a day of rest. It is an act of resistance, self-preservation, and decolonization. Historically and scientifically, the proximity to whiteness—the anti-Black ideology, systems, and societal structures built by white settlers—has been shown to damage the physical, mental, and spiritual health of Black women. This argument is not only supported by contemporary thinkers such as Donald Moss and Marimba Ani but also by ancient Kemetic wisdom and the scientific understanding of vibrational frequencies. Black women, often cast as “angry” or “aggressive,” suffer from systemic anti-Black forces that extract their vitality. A dedicated day for non-engagement with whiteness acknowledges this extraction and creates space for healing.
Cultural and Scientific Credibility
Drawing from both African-centered knowledge and Western pathology theories, we must confront whiteness as a destructive force. Donald Moss, in On Having Whiteness, describes whiteness as a parasitic condition that feeds off the energy and vitality of those in its proximity, particularly Black women, who have historically been treated as expendable in their labor and presence (Moss, 2021). This energy extraction manifests in various ways, whether through microaggressions or systemic oppression, all of which create a toxic environment for Black women.
Moss explicitly states the parasitic nature of whiteness:
“Whiteness is parasitic in that it spreads and grows by latching onto other hosts, extracting energy and life from them while leaving them depleted. The host—often Black and brown bodies—becomes weakened over time, forced to give more to sustain the parasitic entity while receiving nothing in return but degradation and harm.” (Moss, 2021, p. 38)
This quote makes clear that whiteness operates by consuming the vitality of those around it, leading to the physical, emotional, and spiritual depletion of Black women who have historically borne the brunt of this dynamic. The condition of constant extraction results in a profound sense of exhaustion, as whiteness does not merely seek coexistence but domination and exploitation.
James Baldwin, in his powerful reflection on the Black experience in America, offers a complementary perspective on the toll that whiteness takes. In The Fire Next Time, Baldwin highlights the ever-present burden that Black individuals carry:
“To be a Negro in this country and to be relatively conscious is to be in a rage almost all the time. This rage comes from being constantly confronted with the terror of being erased, diminished, and consumed by a society that seeks to dehumanize you at every turn.” (Baldwin, 1963, p. 10)
Baldwin’s words echo Moss’s analysis of whiteness as an extractive force, one that drains not only energy but the very spirit of Black individuals. For Black women, this experience is even more intensified, as they navigate the intersecting pressures of both anti-Black and anti-female oppression. The rage Baldwin describes is not merely anger—it is a deep emotional response to the continuous extraction of one’s humanity by a parasitic system.
Together, Moss and Baldwin illustrate the profound need for a day of disengagement, allowing Black women to reclaim their energy, vitality, and spiritual well-being from the parasitic nature of whiteness.
The cultural critique by Marimba Ani in Yurugu furthers this argument, describing whiteness and Western civilization as dissonant, detached from the harmonizing frequencies of African cosmology (Ani, 1994). This dissonance results in a disharmonious vibration that not only disrupts societal balance but physically and spiritually harms those constantly in its presence, particularly Black women. As Ani notes:
“The personality of Western culture is antithetical to the cosmic order of African civilization. It has disconnected itself from Ma’at, and thus, its engagement with those who embody Ma’at leads to a draining of their life force.” (Ani, 1994, p. 307)
This deep spiritual imbalance calls for a radical act of disengagement.
The Scientific Case for Non-Engagement
From a scientific perspective, the argument for a National Black Woman Day Off is rooted in the understanding of vibrational frequencies. As seen in both physical science and Kemetic teachings, everything vibrates at a frequency. High-frequency vibrations correspond to states of harmony and health, while low-frequency vibrations are associated with dis-ease and chaos. Melanin, the pigment responsible for Black skin, is a powerful biopolymer that has protective qualities, absorbing and converting different forms of radiation, including ultraviolet light (Welsing, 1991). However, prolonged exposure to low-vibrational energies—like those generated by systemic anti-Black oppression—undermines this protective quality.
The concept of “weathering,” introduced by Dr. Arline Geronimus, shows how chronic exposure to stress from anti-Blackness and structural inequalities accelerates the aging process and health decline of Black women (Geronimus, 2006). This weathering effect is likened to the cumulative damage caused by radiation, suggesting that proximity to whiteness has similar degrading effects. As Geronimus explains:
“The health of Black women in the United States is not solely a matter of individual choices. It is the result of systemic, institutionalized racism that chips away at their bodies, minds, and spirits over time.” (Geronimus, 2006, p. 250)
In support of the scientific case for non-engagement, Dr. Joy DeGruy’s research on Post Traumatic Slave Syndrome (PTSS) provides crucial insights into why both passive and active coping strategies proposed by white settler institutions are inadequate for Black women’s healing. PTSS refers to the multigenerational trauma passed down from the brutality of enslavement, compounded by ongoing systemic oppression. DeGruy explains that the psychological and emotional effects of centuries of dehumanization and violence cannot be resolved through conventional coping mechanisms, particularly those designed by the very institutions responsible for the trauma. She argues that strategies such as passive acceptance, or even active assimilation into these systems, only serve to perpetuate further harm. In her seminal work, DeGruy states:
“Attempts to cope by assimilating into the dominant culture or accepting its norms without critique are ineffective and often lead to further psychological distress. The problem is rooted in a system designed to oppress, and solutions derived from that same system only exacerbate the mental and emotional burdens carried by Black individuals, particularly Black women.” (DeGruy, 2005, p. 125)
Whiteness, operating as a parasitic force, produces the exact low-frequency vibrations that damage the physical and spiritual health of Black women. #Whiteout2024, therefore, is an act of resistance against this weathering step toward the self-preservation and healing, available in The Black Room (Byrd, 2021), that has long been denied.
The Philosophical Proof for Non-Engagement
The establishment of the National Black Woman Day Off is not a luxury but a necessity. Philosophically, proximity to whiteness is akin to exposure to toxic radiation. Both the cultural ethos of African-centered knowledge and the scientific understanding of vibrational frequencies confirm that this proximity causes harm. As such, #Whiteout2024 is not only a justified entitlement but also an essential act of decolonization. Non-engagement is a vital act of self-care and resistance, rooted in both the science of vibrational frequencies and the cultural wisdom of our ancestors.
To preserve the health, vitality, and spiritual well-being of Black women, and future collective generations, it is imperative that this day of disengagement be observed, giving Black women the space to reclaim their energy, restore their balance, and protect themselves from the parasitic force of whiteness.