Some existing Literature on Natural Hair 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. There is evidence that suggests that in the corporate world, academia and military, blacks who maintain their natural hair have experienced some form of discrimination. There have been situations where some students and research assistants have been asked to perm their hair or wear weaves since natural hair is perceived as “unkempt” (Philips). The US Army has also been criticized for what most blacks see as discrimination by imposing hairstyles on black female recruits. These policies deny individuals of their racial identity, personal and political autonomy (Greene). Natural hairstyles like dreadlocks, braids and afro are considered unprofessional and are therefore not allowed and this has become a racial-politico issue (Salem). …show more content…
Some black women have taken it upon themselves to fight what they perceive as racial discrimination against black women maintaining natural hair. It is not uncommon to see many young women creating blogs to share insights about how natural hair can be maintained and the need for African women to accept this as part of their identity
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.
Since the beginning of time, privilege has existed. Privilege, specifically white privilege, is written all over American history. Unfortunately, it still exists till this day, till this very moment. Henry Louis Gates, Jr., is the W.E.B Du Bois Professor of Humanities at Harvard and director of the W.E.B Du Bois Institute for Afro-American Research. In his essay “In the Kitchen” he uses his childhood memories to show how African Americans do not see hair as just hair. Gates figurative use of hair shows us how far the unprivileged are willing to go in order to get a sense of acceptance by the privileged. White privilege is difficult to see for those
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.
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
Throughout the semester we have studied the black vernacular tradition and its attributes of competition, group interaction, the in- group, and pattern of call and response and we have learned to take those attributes and apply then to the complex subject of Black Hair. Black Hair is a complex subject not only because so little is known about it but because of the aesthetic, political, and interpersonal context through which Black hair can be studied and interpreted. Hair is honestly in just about every text and it is used to not only add insight to characters identity but to also give context to time. Many of the black vernacular tenets are seen throughout Margo Jefferson’s chapter in Negroland, in particular the first section called “The
Instead of being allowed to embrace their unique and personal beauty African-American women have been reared in a society that edifies all things non-black. Light skin and long flowing hair are exalted and as a result many African-American women have bought into this. Oftentimes African American women resort to the use of skin bleachers, wearing colored contacts, hair weaves and using chemicals that contain lye to alter the texture of their hair.
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.
African American hair looks gorgeous, attractive and beautiful. Your hair is extremely fragile and needs proper care and gentle touch so that it doesn’t break or get loose. Here are the top African American hair cares FAQs.
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
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
Imagine having the flexibility of wearing your hair loose and flowing. . .maybe pulled back in a simple rubber band, or allowing your long locks to swing expressively in front of your face. It's a natural feeling and style, that epitomizes your love for individualism, they are your Dreadlocks. The art of dreadlocks can be traced back to the Ancient Caribbean islands such as Jamaica where they were fine tuned to perfection by Rastafarians. Here at Syracuse University, students give a new meaning to what it is like to be a part of the dreadlock society without having to be a Rastafarian, a black radicalist, or politically correct. In fact, being able to be different and sculpt the hair away from the average trends on campus creates this off beat group--The Dreadlocks Society.
Hair is not just a part of you, hair is also a way for people to judge you. When Ifemelu cut her hair, people asked her if it “meant anything, like something political” (p211), or if she became “a lesbian” (p211). The way of wearing one’s hair has influence on people, good or bad. In Americanah, wearing an Afro may probably not make it easier to get a job. In a conference, Adichie said: “If Michelle Obama had natural hair, Obama would not have won [the presidency of the United States]”. Indeed, the image people would have had of Michelle Obama and thus of Barack Obama could have been different, as if something might have been “wrong” with
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