When it comes to body image, according to societal norms, apparently, beauty is about how you look and how others think you look, and not how you feel or what makes you feel beautiful, happy, comfortable, etc. One of the first things you notice about a woman is her hair. I believe every woman is a queen; therefore, she deserves a crown, and her hair can symbolize a crown with power, strength, and beauty. A hair style can be done to match her personality, making it uniquely hers, with none to compare it to. But society even categorizes hair as beautiful and not. In her article (Black Women, Beauty, and Hair as a Matter of Being), Cheryl Thompson states that “hair is not just hair,” and uses this to explain how black beauty is juxtaposed to white …show more content…
This is why there are terms such as “real and fake” black women, “natural or unnatural” black look, “authentic or inauthentic” black style” not simply beautiful (Thompson 835). A fake, unnatural, and inauthentic black women tries to embody the white look, and may be criticized by her family or friends, merely by straightening her natural hair. Yet other members of society may praise her trying to be beautiful, subliminally praising her for wanting to be white. Here, whiteness is synonymous with beauty, straight and sleek and not curly and unruly (Thompson 838). According to social comparison theory (Thompson 838), people tend to compare themselves to others when they are unsure about themselves. Why does hair automatically classify beauty? Diana García writes to her son in her poem telling him to never be ashamed of “being/dark-skinned, your/black waving hair that curls/at the neck” and how “we are/the birds of paradise/against a gold-lit world” (García 98). I believe that hair, skin color, and overall physical features are never something to fear, be ashamed of, or judge others for; they should all be qualities that make every person a beautiful and unique part of
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).
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
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.
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.
The ideal female beauty in American culture is predominately white (Bankhead & Johnson, 2014). Throughout U.S history, women’s mainstream beauty ideal has been historically based on white standards such as having blonde hair, blue eyes, fair skin, a thin ideal body, straight hair, and thin lips (West, 1995; Yamamiya, Cash, Melynk, Posavac, & Posavac, 2005; Leslie, 1995). Therefore, the features of African American women tend to be viewed as undesirable and unattractive compared to the European standards of beauty (Awad, Norwood, Taylor, Martinez, McClain, Jones, Holman, & Hilliard, 2014). According to Ashe (1995), “African beauty, body and hair have been racialized, with slim/”keen” European features being the accepted standard of beauty since enslaved Africans was forcefully brought to the Americas.” The physical characteristics of Black women such as having broad noses, brown skin, full lips, large buttocks and course hair has been looked down upon throughout United States history (Byrd & Tharps, 2001). In effect, the standard of beauty of European features that were forced on slaves are internalized and currently seen in the standard of beauty of African Americans (A.A) (Chapman, 2007). These standards include African Americans perceiving light-skinned as being more favorable than dark-skinned (Maddox & Gray, 2002; Perdue, Young, Balam,
There have been musicals, documentaries, researches, panel discussions and even talk shows about hair, hair qualities and hairstyles, even Oprah Gail Winfrey chose hair for the magazine's September 2013 theme. According to Adlman (2013), Oprah Winfrey in a video interview said, Women, we have issues with our hair, [Black women's] hair represents the first thing anyone sees of them, or of ourselves, and so we identify with what our hair looks like. The History of Black Hair: Hair Story by Ayana Byrd and Lori Tharps (2002) is an entertaining, concise survey that follows a mostly sequential path which begins in Africa and ends in America. It details the roots of black hair care in America, from centuries ago to the modern day, outlining how much hair truly signifies much of African culture. “Ever since African civilisations bloomed, hairstyles have been used to indicate a person’s marital status, age, religion, ethnic identity, wealth and rank within the community” (2002:3)
During this time, women were seen embracing their natural tresses with locks and twists, but that seemed to quickly change. In order to fit into this new European standard of beauty, women were required to alter their hair, thus stripping them of the little identity they possessed. The increased support for the natural hair movement alters the black woman’s perception of beauty while intentionally and unintentionally challenging the ideology of beauty within the western world. With more women wearing their hair natural, black women have begun to accept their unaltered appearances while redefining their perception of beauty.
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.
I wasn’t afforded the same opportunities as those who were of fairer skin; I would have to prove myself constantly, often producing exceptionally just to be considered on par with the average work of my peers. For years, the same sentiments haunted me. “You’re pretty for a black girl”, “You talk like a white girl”, or the ever popular “I’m surprised that you’re not ghetto like the other black girls that I know” would play over and over in my mind. In the black community, such remarks have been tolerat...
Many may agree with the old saying that “beauty is only skin deep,” but does beauty come in a particular shade of color? This question is very debatable for many, but the fact of the matter is that human beings are born in array of skin tones. These differences in skin tone are used to categorize people into different ethnic groups. Lopez proposes that“ethnic identity is a type of group identity that is related to a better outcome because it provides a sense of belonging or cultural embeddedness.”(p.102) Dr. Ronald Hall (2006) suggests that in America minorities or people of color are called black in relative terms to the majority who are of European descent i.e. white. Some studies have discovered that a more “ethnic appearance” is usually assessed by a darker skin color i.e, black and is associated with a worse outcome in life (Lopez, 2008) In contrast, beauty, wealth and overall appeal are associated with physiological proximity to the white power structure i.e., light skin. (Hall, 2006) It appears as though desirable skin complexions are culturally relative.
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
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
For many years, I coveted anyone's hair that was anything that my hair wasn't. Despite our differences, we have come to a mutual understanding. And, now, I can say, with some confidence, that my hair and I are friends, not just forced to be together because of genetics. But I can admit this only after years of hard lessons and experience.
...ounds, having good hair, and covering themselves in makeup are what beauty should be perceived as. Every time someone flips through a magazine, sees a picture of a model and wish to look like them, they are contributing to an idea they are supposedly disgusted by. People might think that they have never done anything to support this, but everyone has. Everybody feels the pressure from society, because it is pressure from us. They only way to stop this is by not supporting “things” that advance this idea and by not feeding into it, so in the end it will eventually die.