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Black women and natural hair essays
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Don’t touch my hair: this should be a sentiment simple enough to understand. However, for many black women this establishment of boundaries can be broken repeatedly and without any regard for personal space. Solange Knowles’ song “Don’t Touch My Hair” and accompanying music video takes this declaration of self and creates an anthem for the empowerment of black women and dismissal of microagressions, white beauty standards, jealousy and appropriation. Her lyrics emphasize the emotional connection that black women have to their hair. But, beyond this pride is an act of self-love militant and radical against white standards of beauty; or is this self-love subscribing to the notion that black women’s hair is an object detached from their personhood- objectifying themselves to other’s gazes and not subverting them? In order to answer this question, theories from Helen …show more content…
Each wave, kink, coil and curl has carried the weight of systemic oppression by way of racism and misogyny; when the two are not mutually exclusive, they are known as misogynoir. Laws and policies have been in affect since the 18th century to police the appearance and presence of black women in the United States. Tignon laws, as a set of rules from a larger set of sumptuary laws to protect citizens from overindulgence and vice, were imposed along the Gulf Coast from Mobile, Alabama to New Orleans, Louisiana. This rule forced free black women to cover their hair. The reasoning behind this rule was to “other” black women in order to counteract the jealousy of white women and the practice of white men having black mistresses. However, the Tignon law was counterproductive because free black women saw tignons as badges of honor and not as a punishment; they began to wear colorful head wraps and tie them in elaborate and innovative fashions. This rule enacted in 1789 foreshadows the struggles and triumphs of black women’s hair as a source of
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.
It is essential to recognize the relative perception of beauty products and hair treatments for different ethnic groups at the time in question. For the white consumer, the use of makeup was the major issue; the disreputable view of the painted lady had to be overcome. The black woman had a more complex situation regarding the products being offered. Hair-straightening and skin-lightening products could be viewed as an attempt to seem more white, and use of these products was thus charged with racial overtones within the black community.
It is one of the first things people see. It can make or break you. “If your hair is relaxed, white people are relaxed. If your hair is nappy, they are not happy.” This was said by one of the people being interviewed in the documentary, and the meaning basically means that relaxed hair equals happiness and un-relaxed hair equals the opposite. Yet, the nature of "relaxing" is not very relaxing. It is a long, tricky and expensive business whose purpose is to get black women's hair to resemble European hair – the idea is to "relax" the white people who come into contact with black women. Furthermore, black hair products are largely controlled and manufactured by white people. Rock shows that black women have made this style their own – it is no cultural cringe to white
Many people say that African-American women natural beauty isn’t the white supremacist look but fail to realize that when straightening your hair or looking a certain way minimizes their self-actualization to present themselves as an individual. By hiding your true beauty (meaning expressing yourself through the way you look) brings self-esteem issues because you are constantly putting yourself down when you find yourself looking more natural than different. For example Hook states, “within white supremacist capitalist patriarchy, the social and political context in which the custom of black folks straightening our hair emerges, it represents an imitation of the dominant white groups appearance and often indicates internalized racism, self-hatred, and/or low self-esteem” (336). That indicates that the illogical beauty standards of white supremacy brings women self-esteem to rock bottom and sooner or later make them hate the way they were born/created as an
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).
inundated with this idea of what “good hair” is, to the point that it seemed natural to force that same ideal upon me.
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.
As it opens with imagery reminiscent of the aftermath of Hurricane Katrina in New Orleans, an event that devastated the black communities in the areas affected. The delayed assistance in New Orleans by the U.S. government stirred some controversy that led many to question how much America really cares about its black communities. Nonetheless, Beyoncé’s video is full of imagery that is associated with black culture, including historical references to black communities in the south. But what is really important about “Formation” are the lyrics. With lyrics like “My daddy Alabama, Momma Louisiana, You mix that negro with that Creole make a Texas Bama” and “I like my baby hair with baby hair and afros, I like my negro nose with Jackson Five nostrils,” Beyoncé is undoubtedly declaring her pride for her blackness as well as defending her child Blue Ivy who has always been scrutinized for the way her hair looked. Thus, this song is obviously geared toward the Black community which is obvious due to the lyrics and the imagery in the music video. To put it plainly, this song is a proclamation of Black pride and shouldn’t be thought of in any other way. However, after performing it at the Super Bowl people of other ethnicities became aware of the song and became offended by her performance as well as the lyrics. Controversy arose as people pointed out her backup dancers were dressed similarly to the Black Panther
She states, “Individual preferences (whether rooted in self hate or not) cannot negate the reality that our collective obsession with straightening black hair reflects the psychology of oppression and the impact of racist colonization” (Hooks 540).
In this paper I’m going to show how African Americans have used hip hop and black hair are two ways in which African Americans embrace their culture and fight oppression. However, as we have reviewed in many classes, oppression is not easily escaped. So in this paper, I’m going to show how cultural appropriation is used as a way of oppressing black culture. So this paper is an expansion of what we have learned in the class.
On the night of December 13, 2013 Beyoncé, released her fifth self-titled album on ITunes. The album caught many people by surprise because Beyoncé did not set a date for the album, nor did she use any promotion; she did release a video on her Instagram asking her followers if they “were ready”. The buzz spread through social media like a wild fire. With no promotion or no warning, Beyoncé album took the world by storm and made it for her audience and critics to take in the album and it contents. Many people loved the album for not only its catchy songs, but also the growth and “looser” conservative Beyoncé. On the other hand many people did not feel that her album was growth, but a way to catch up to the overly sexual generation. Beyoncé has always been aware of her sexual side, pop side, and feminist side; this has been documented through her four previous albums. Yet, a lot of people have questioned if Beyoncé a feminist because of the content of her newest album. In order to answer that a person must ask him or her self; what is a feminist, why some people believe she is feminist, why others do not believe she feminist, and whether or not Beyoncé think she is a feminist.
With more women wearing their hair natural, black women have begun to accept their unaltered appearances while redefining their perception of beauty. The natural hair movement has provided a shift in history for black women to free themselves from the oppression of the dominant white society and increase their self-acceptance. This shift in the perception of black hair has allowed black women to appreciate the complexities of their identities, and their pride in being black. Although black women still are often ridiculed for their puffs and locs, many women seem to be invincible to society’s negative connotation to the natural woman’s hair. With this negative perception comes the concept of cultural appropriation because non-black individuals have begun to appropriate themselves with black culture through tanning methods to achieve darker skin and obtaining natural hairstyles such as bantu knots, afros, cornrows, baby hair, and more because society views it as “high fashion.” Hairstyles that have been deeply rooted within African culture are now being deemed as highly attractive because of the white skin color of those who wear them and attempt to mimimic these hairstyles as if they are the original creators. To women of African descent, it is a slap in the face that white women can wear natural styles with no backlash and be praised for creating “new trends” while black women are often ridiculed for their natural hairstyles. According to Michael Omi and Howard Winant, to understand the concept of racial formation we must first look at the cultural resistance, discrimination and prejudices among race that is presented within identity (Omi and Winant 91). For the black woman her race is deeply rooted within her identity, that masks the oppression she has had to
This paper will argue that to be a Black woman with natural hair, is deviant in the eyes of white culture. Natural hair is regarded as unkempt, unclean, and unprofessional (Thompson 2009). American society seeks to demonize the hair of Black women because natural hair disregards Eurocentric beauty standards (Robinson 2011). To rebel and wear one’s hair naturally comes with a price - especially in the workplace and school environment - because there are discriminatory dress-codes that prevent Black women from meeting institutional requirements (Klein 2013). Black women face discrimination for their natural hair due to the power imbalance of white men in work and educational structures.
One of women’s constant struggles is upkeep with culture and society’s ever-changing definition of beauty. Although both genders have hair on their bodies, the views and acceptability of the amount or the location of body hair vary immensely. In fact, women are often thought to be hairless and men to be hairier (DeMello, 2014). Women must then put in effort to uphold a standard, in which the idea that being feminine is natural and effortless (Toerien and Wilkinson, 2003). That being the case, I will argue that the hairless female body has been transformed over time to represent beauty and youth. More importantly, I will argue that it has now become normative in Western society and deemed unacceptable if women do not conform to the hairless