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Essays on african hair
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Most people who are not of African descent usually do not think much of African hair. They think that it is just hair and not a big deal. This is where they would be wrong. Hair is a very big deal in African society and is part of the collective struggle that African people have dealt with since slavery. Most Africans, especially African Americans, wear their hair in an altered state, whether that is with chemicals or heat, and are afraid to show their hair as it naturally is. People of African descent should be encouraged to wear their natural hair because: chemical and heat styling hair is damaging and unhealthy to the body, it is psychologically debilitating to try to blend in with others, and living as one was born is liberating. Firstly, it is important to give some backstory for those who are not familiar with this topic. African hair is naturally curly. The degree of kinkiness in those curls will vary from person to person depending on their genetic makeup. It can range from loose waves to ultra-tight curls that are barely visible, resulting in an afro (this is the most common hair type for African peoples). In the early days of American history, the European settlers bought African slaves to labor the plantations. Every aspect of the African, including his hair, was associated with poverty, stupidity, and savagery. This has carried on to the present day. “In the early 1900s, Madam C.J. Walker received a patent for developing the "hot comb" also known as a "pressing comb". This device was the first of its kind to be marketed by a black woman to other black women, and it completely changed the hair game. Once the straightened hair was exposed to moisture, however, it would revert back to its original state. In the 1960s, G... ... middle of paper ... ...ging and unhealthy to the body, it is psychologically debilitating to try to blend in with others, and living as one was born is liberating. In 2013, there is no one forcing African Americans to conform to Eurocentric standards anymore. It is time to transition into what is natural. It is time to truly be oneself Works Cited Patton, Tracey O. "Hey Girl, Am I More Than My Hair?: African American Women And Their Struggles With Beauty, Body Image, And Hair." NWSA Journal 18.2 (2006): 24-51. Humanities International Complete. Web. 17 Nov. 2013. Sieber, Roy, and Frank Herreman. "HAIR In African Art And Culture." African Arts 33.3 (2000): 54. Humanities International Complete. Web. 17 Nov. 2013. Thompson, Cheryl. "Black Women And Identity: What's Hair Got To Do With It?." Michigan Feminist Studies 22 (2009): 78-90. Humanities International Complete. Web. 17 Nov. 2013.
Alice Walker’s short creative nonfiction, Dreads uses imagery to convey her narrative about a hairstyle that was inspired by singer, Bob Marley. Dreads are defined as a “hairstyle in which the hair is washed, but not combed, and twisted while wet into braids or ringlets hanging down on all sides”, according to howtogetdreads.com. Imagery was chosen for this paper by the depth of Walker’s illustration of beauty that natural hair has that might seem to be abonnement or not professional by society standards. This reading sparks interests just by the title a lone. That people have mixed feeling about dreads, some might see it as being spiritual; or as a political statement. However, Walker loves the way her natural hair is supposed to form without
By the twentieth century, slavery had damaged black pride, and made it known that black features were inferior. When it came to black women and their hair, black women desperately wanted to match the standard of “white” beauty. Walker’s solution to this was to create a look that was Afro-American without trying to imitate whites. Walker spoke about beauty emphasizing that to be beautiful does not refer to the complexion of your skin, or the texture of your hair, but having a beautiful mind, soul, and character.
In the recent past year or two, a woman’s natural hair has become a big thing. Before, African American women, to be specific, were so disgusted by their hair. They would do anything in their power to change the “nappy” aspect of their hair to “beautiful”. They would use relaxers very so often and hot combs.
Bell Hooks demonstrates the unrealistic beauty standards for African-American women through the 1900’s. African-American women were conformed to change their appearance to imitate white people looks; which is to straighten their hair. Hooks states, “Individual preferences (whether rooted to self hate or not) cannot negate the reality that our collective
This essay is concerned with issues of identity, body image and the politics of hair within African American culture. It discusses the lived experiences of a number of African American women and is no way generalizable to all African American women. Nonetheless, body image and hair politics are prominent features in African American culture because they have deep historical roots and still feature in present day. Body image is generally understood as a mental image of one’s body as it appears to others (Featherstone 2010). This mental image produces body consciousness, which Samantha Kwan describes as an amplified mindfulness that one’s body does not conform to hegemonic cultural standards (Kwan 2010). In today’s modern context, hegemonic cultural norms are reproduced and widely disseminated by the mass media with the help of new technologies. These new technologies Elliott’s discusses, with some in the form of satellite television and other widely utilized media, give viewers unprecedented opportunities to view and scrutinize their favorite celebrities in close proximity (Elliott 2010).
The existing literature on ethnic and racial studies among African-Americans has focused on issues pertaining to beauty and body politics especially on natural hair. Spellers and Moffitt assert that the body politics that one assumes, guides how one relates to a particular political ideology in a particular society. Black natural hair is considered as a way by which the true identity of African women can be understood (Jacobs-Huey). It is a symbol of power among black women; it influences how people are treated by others.
Black women have been the essence of style, originality all while receiving nothing but bad response from critics who secretly envy them. Natural hair tends to be another widespread trend. I think that some do the natural so they can connect with their African roots while I think others just like the look, or maybe it’s easier. No matter what grade of hair society has one marked term for black hair which is “nappy”. Besides pertaining to actions, the word ghetto is used to describe just about every aspect of a black girl's life. "Girl your hair look ghetto" and "You talk/sound ghetto" are two common phrases used around school. Colored hair, weaves, extensions, dyes and relaxers/perms are all things black girls have encountered. If your hair looks "too" nice, it's assumed that you're wearing weave or that you've gotten a fresh
Hair Care is another popular africanism present in America for African americans. For african american woman going for a natural hairstyle is quite common. Dating back to pre-colonial africa a natural afro hair style defined status and identity. Different styles indicated certain qualitie...
The article Straightening My Hair by Bell Hooks makes her argument of finding the reason of why African American women straighten their hair. She first states that Black Americans straighten their hair because it is the stage of transformation; it closes the door of innocence and opens the door to adulthood. Slowly, she starts changing her views. She comes up with the statement that African Americans do not straighten their hair for reasonable reasons, but to imitate the characteristics of white women. She informs that black people repeat this process because they have low self-acceptance of their roots and background, and that they have lost beauty in themselves. My argument against this statement is that it is erroneous to claim that the straightening of African American hair is misinterpreted as their acceptance into the white community; straightening of hair is the symbolism of impending womanhood, closing the door of innocence, and sharing a time to meditate by relaxing your soul.
It is no surprise hair texture varies based on ethnic background. But what exactly determines the hair texture of someone based on their ethnic background? In today’s society, image is everything and hair is a great part of one’s image. In fact, the total revenue of the hair care industry in 2013 was $64.8 billion, according to the 2013 Professional Salon Industry Haircare Study. Because the hair industry is so lucrative, it is safe to say that hair is important to many.
Almost 250 years of slavery and anti-blackness within the United States has created a divide in what type of hair is acceptable. According to Cynthia L. Robinson, “Black hair texture is graded” (Robinson 2011). Precisely, this means that a Black woman has either good hair or bad hair. Good hair has a resemblance of European hair texture, meaning straight and wavy curls. Good hair also diminishes the look of African ancestry. Bad is the complete opposite. The texture is kinky, coiled, and thick, giving the appearance of short hair (Robinson 2011). Hair that bears a resemblance to Eurocentric beauty standards is more beautiful and makes the individual with that hair type more beautiful as well (Robinson
Blackness has more face value than just the amount of melanin in one's skin. The culmination of my people's songs, dances, hairstyles, clothes, slang, etc created a force that extends far beyond the domain of the favorable reception that it actually receives. Blackness, it seems, is a cultural phenomenon. It's "trendy." It's "cool." Cultural appropriation will never sit right with me. When I see Eurocentric models strutting down high fashion runways with cornrows in their hair, I grow more disheartened with society. Black hairstyles, like dreadlocks or cornrows, on the heads of Black people lead to no jobs and prejudiced stereotyping. Black hairstyles on the heads of white people lead to New York, Paris, and Milan Fashion Week. Why is my Blackness acceptable only for people who are not Black? Miley Cyrus dances provocatively and plunges the world into the era of dancing sexually, freely and carelessly. Nicki Minaj performs in a similar fashion and is condemned for her actions. Kylie Jenner receives lip fillers to achieve fuller, poutier lips; takes the world by storm. An internet trend is even created to mimic her borderline exasperating
It has often been said that hair weaves are typically thought to be used by African Americans. Weaving is a technique that consist of sewing artificial or human hair that has been sewn onto a weft onto braids or a weaving net. A weaving net helps to protect your hair from damage caused by the tension of the thread while pulling it to secure the wefts.
During an interview with Channel 4, Chimamanda Ngozi Adichie said that “hair is a political thing”. Indeed, the way people wear their hair tell something about them. As the author said, if a black woman wears braids, people will have a certain image of her, as a radical, an artist, a traditional African woman and so on. It opens the debate on what society consider as beautiful. Most of the time, straight hair would be considered as beautiful and professional. In Americanah, Ifemelu has an
Describing the hair salon experience as “of something organic dying which should not have died,” Ifemelu expresses regret for this attempt at conforming to American standards. Therefore, Ifemelu grieves the loss of her identity as she leaves the hair salon. After “she breezed through the job interview,” Ifemelu wonders “if the [interviewer] would have felt the same way had she walked into that office wearing her thick, kinky, God-given halo of hair, the Afro” (252). By describing her hair as a “God-given halo,” Ifemelu captures the sanctity of her natural hair (252). Despite her success in the interview process, Ifemelu remains disgruntled about her new relaxed hair, which “is like being in a prison” (257). Desperate to resist caving into the pressure of assimilating into American culture and to reconnect with her Nigerian roots, Ifemelu allows Wambui to cut her hair, “leaving only two inches, the new growth since her last relaxer” (258). While Ifemelu initially cedes to American beauty standards to achieve success, she ultimately rejects them to stay aligned with her Nigerian