In the aftermath of Don Imus' "nappy-headed hoes" comment about the Rutgers Women's Basketball team, the Black Feminine Body has once again resurfaced for both Blacks and Whites as the living embodiment of the Black female body. Imus, knowing nothing personally about the Black women who played for the Rutgers basketball team, inferred because of their visible Blackness and Femaleness that they were in fact "whores" as well as "nappy headed". Imus' like many of his European predecessors inferred that the Black and Female basketball players' bodies represented in their mere physiology the projected image and invention that I refer to as the "Black Feminine Body".

This study contends that despite European (Western) societies cycling through a myriad of ideological evolutions, religious queries, and scientific revelations from the fifteenth to the twenty-first century, the dangerous and vile bodies of Black women have continued to be constructed as either the subsets of humanity or revealed their bodies' uninhibited and ball-busting whorish nature. In every century it has been imperative that the constructed "Black Feminine Body", (a projected image of Black femininity that is seen and measured through gendered and sexual performances that embody (European) Western projections of "hypersexuality", "immodesty", and "inhumanity" regarded as inherent to Blackness and Femaleness), continue to resurface and reappear in film, television, and videos, to ensure that (European) Western man's "superior" position within the European (Western) Body Politic is solidified.

Utilizing discourse analysis, the research investigates this phenomenon through the deconstruction of (European) Western sciences, cultural imagery, popular media and discourse, and the examination of four separate but related figures-"the Hottentot Venus"-Sara Baartman, "The Black Venus"-Josephine Baker, "The Video Vixen", and "The Black Queer and Sanitized Drag Queen. The current analysis of the Black female body and its invented image- the Black Feminine Body therefore argues that representations and discourses, in a general sense, ideologically shape the reality we inhabit, and if we are historically and presently inundated with the same representations and discourse that surrounds the Black female body, the ideologically constructed "Black Feminine Body" becomes our reality-our collective truth.