The Social Meanings Of Hair

There has been a notable amount of conversation on the internet on the rebirth of the natural hair movement. Cherise Luter (2014) states that despite afros and the natural hair movement not being a new concept (i.e. the Black Power Movement), it has gone under what she calls a “refreshing change”. Furthermore, what used to be “I’m black and I’m proud”, has been replaced with “I’m me and I’m proud” (Luter 2016). So, what is the natural hair movement? It is defined as a movement where black women decide to not conform to the social norms of chemically altering their hair and wearing it in its natural, kinky, or curled state (Joignot 2015). The movement could also be considered as an outlet for black women to display their racial and cultural pride or to articulate their “political position (Brown 2014:297). However, simply the terminology “movement” is something that should be shocking to many. There is a great amount of historical context behind the continuous influence Eurocentric beauty ideals have had on black women for centuries. According to Nadia Brown (2014), Black natural hair throughout history has proven to be recognized as “either unintended or intended personal and political statements” (298). the beauty standard in Western society which praises European hair textures, has influenced many black women to be critical of other black women who choose to chemically straighten their hair, accusing them of being subservient to the dominant and pervasive racist

On August 29, students at Pretoria Girl High School, in South Africa, joined together in protest against their school’s discriminatory— or for a better word “racist”— policies that seemed to target Natural hair. Although Pretoria’s General appearance policy doesn’t necessarily

Chris Rock’s documentary, Good Hair, investigates the notion of what good hair is. Dominant society views good hair as straight or essentially caucasian hair. This is not only problematic to the self-esteem and confidence of black women, but it can also cause black women to appropriate Asian culture. Black women unfortunately take advantage of Asian culture in search of what society believes is good hair. Many black women wear weaves in order to align to what society believes is good hair. However, when they buy this hair, they do not realize what Asians go through. Likewise, Asians who give up their hair do not know where or who this hair will be going to. Thus, this desire for good hair further perpetuates the lack of understanding that black

The attitudes and arguments towards and against black hair in “Balm” by Lonnae O’Neal Parker and “My First Conk” by Malcolm X are contingent because they express two distinct views on black hair. Malcolm X pleads that manipulation of our hair by straightening or covering by wig is self- degradation. While Parker believes that the time she spent doing her daughters hair is translated to the love she has for them. This time not only assures the girls that they have a loving mother, it assures Parker that she could send them out into a world that would appreciate them because they had someone who put time (love) into the girls. Parker is aware of the scary truth that our worth by outside world is one dimensional and fuel by aesthetics. Both Lonnae O’Neal Parker and Malcolm X have analyze the importance of hair in the black community. Parker praises the “black hair ritual” while Malcolm criticizes it. Even though their topics differ, both essays share the act of taming natural hair, and the motifs of love and pain

The researcher interview with African American women with natural hair and examination of social media. The researchers explain that in the natural hair community a curl texture is more attractive than kinky hair texture and lengthier hair more desirable than short hair; also having manageable hair is dynamic to African American women’s effective performances of Black femininity. This research expands the discourse in African American Studies that theorizes the experiences of African American women with natural hair compared to those of African American women with relaxed hair such as perms (Howard, 2015, p.

“Janie ties her hair up in the store un- der her husband’s orders so that other men will not touch her. Hair is a tool for sexual desirability across races and ethnic groups; however, the issue within the African community is that the “type” of hair that is often de- sired. However, hair is a marker of femininity, so to restrict or demean one’s hair is a direct attack on women’s being. This implies that when the hair is covered—as it had to be on the plantation or other places where African women existed, they were deemed less feminine and thus less womanly”

Since the early 1900s, Black women have had a fascination with their hair. More explicitly, they have had a fascination with straightening their hair. The need to be accepted by the majority class has caused them to do so. Though the image of straight hair as being better than coarse hair still hasn’t left the Black community, there has been a surge of non straight hairstyles since the nineteen sixties. Wearing more natural hairstyles, which ironically enough include ‘weaves’ and ‘hair extensions’ has been considered to be more empowered and more enlightened. However, this image comes with a price, and though it appears the ‘natural’ hairstyle movement has advanced Black women, it has actually set

Hair in the 1910s became more fitted to the head and it started to be cut shorter. The hair was also seen in a bun. Pin seen were long and held the larger hats in place. The pins would have flowers made from ivory, enamel, leather and jet on them and other gems were also seen. Pins were made from metals such as steal and gold. Over the sharp end of the pin, a cap would be put on to provide protection when they were in the hair. World War 1 led to women being viewed differently and in 1918 women were able to vote.

Through collage and drawing, I show the relationship between these women and how historical stereotypes effect the way that American culture represents African American hair. Many of those stereotypes are generated

Historically, the pinnacle of beauty was a woman’s hair. In cultures all around the world, hair was considered to be the keeper of the soul and an important symbol of womanhood and virginal state.

The original work of Lori L. Tharps’ Hair Story: Untangling the roots of Black hair in America, bought out how African hair was deemed wholly unattractive and inferior by the Europeans, and many White people preferred not to acknowledge that African hair was real, referring to it as “wool” (Tharps 13). So, firmly convinced that African hair is

In this essay, I will be discussing how the beauty industry has evolved between the period of 1997 till present, the transitions and effects it has caused as well as the possibilities for the future of what it could become.

Hairstyles often act as ways to identify cultures since they are both public (visible to others) and personal (linked to the body biologically, personally molded to suit cultural and personal preferences) – women’s hairstyles can be central to their social positions (Synnott 1987). Hair can act as both a symbol of self and group identity as well as a form of self expression and communication. I was recently listening to India Arie’s “I Am Not My Hair” and it reminded me of several occasions where those around me in addition to my self have had our self confidence shaken due to the importance that our society puts on a woman’s hair.

Black women’s need for positive hair portrayal in mass media is crucial to the development of our self-worth. In a society where attractiveness is generally recognized as a woman 's most admirable quality, most women (especially those who don’t fit into the beauty standard) are aware of the subtle rules for feminine appearance and behavior. For black women, this means understanding our large setbacks within the scale of attractiveness based on skin color alone, and compensating for them through over-commitment to other ways of acting out normative beauty. Rose Weitz deconstructs this concept in specifically when she says,

"Human beauty is a reflection of cultural perceptions and ideas of aesthetics are indigenous to that area” (Meera, 1). Cultural implications of beauty are evident in every culture, and play an important role in the way women are perceived. Various perceptions form an ideal of beauty that is associated with social status (Zaki, Jamil, Schirmer, Jessica and Mitchell, Jason P, 894). Pressure to maintain norms of attractiveness occur especially in professional settings, focusing on appearance (Meera 1). A characteristic that is expected to fit physical beauty standards is hair. Women’s hair causes pressure to conform to norms of attractiveness, pertaining to professionalism and cultural standards (Rosette, Ashleigh Shelby and Dumas, Tracy L, 411).