E/CN.4/1997/71/Add.1 page 11 “A Black who doesn't commit a crime on the way in will commit one on the way out”; “There's no such thing as a Black who doesn't stink”; “To be happier than a Black using a deodorant for the first time”; “Dressing a Black in a suit won't change the Black and will ruin the suit”; “Blacks in the kitchen and Whites on the rostrum”; “Everything that is ugly and bad is black”; “Blacks laugh all the time to show their teeth, since that's the only white thing they have”; “A running White is an athlete, a running Black is a thief”. 38. An example of the use of Blacks for folklore purposes is reported by the Palenqueras , 12 colourfully-dressed women selling fruit, food and sweets who serve as tourist showcases in the cities of Cartagena and Barranquilla. They are photographed for postcards without their consent and placed in prominent positions at official events for decoration purposes. But when they are out of the limelight, they are ill-treated by the police and chased out of the tourist areas to prevent them from plying their usual fruit and flower trade among the tourists. 39. In the press, Afro-Colombians are frequently presented in a negative light, especially as thieves, and black athletes are frequently given racist nicknames such as diablo negro (black devil). 13 40. According to studies by psychologists and testimony gathered, one consequence of racial discrimination and acculturation has been a severe loss of identity among Afro-Colombians who, according to the CIMARRON movement, include Afro-Indians, Afro-Mestizos and Afro-Creoles. The members of these communities have a low self-image. The children do not know how to present themselves; Mestizos lighten or straighten their hair since “black is ugly”. The children do not like their noses; they look down on themselves. Self-discrimination is also observed among Afro-Colombians. Unlike the indigenous inhabitants, Afro-Colombians do not have a collective awareness and solidarity; they are Afro-Colombians, but first they are from Chocó, Tumaco, Uraba, etc. The Afro-Colombians are looked upon as minorities and coexist together with the highly mobilized and mutually-supportive indigenous inhabitants. Thus a broad movement is developing, the “Black Communities Process”, aimed at raising the Afro-Colombian communities' awareness of their values and cultural identity, defending them and securing their acceptance in the Colombian national framework. The Afro-Colombians say they want to reaffirm their cultural identity as it has been maintained and developed in the Palenque and CIMARRON movements, which have become dynamic forces that they wish to keep by recovering their traditional territories, including the fishing areas.