"Human beauty is a reflection of cultural perceptions and ideas of aesthetics are indigenous to that area”. 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. Pressure to maintain norms of attractiveness occur especially in professional settings, focusing on appearance. A characteristic that is expected to fit physical beauty standards is hair. Women’s hair affects their position in society, and is a valuable resource in their chance of power.
Women’s hair may show features that are appealing to men and therefore play a role when searching for a mate. Considering the amount of time, money,
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It provides a frame for the face that can alter perceptions of facial attractiveness. However, the length or removal of hair has been a sign of status, maturity, and distinction of genders. Furthermore, hair color has been considered to be a symbol in greek mythology and literature. According to John Milton’s Paradise Lost, the original symbol of feminine sexuality, possessed "golden tresses." The innocent princesses often have long, golden hair; the evil witches are shown with dark hair. Blondes are also overly represented in the "good characters" of angels, saints, goddesses, and fairy godmothers. These perceptions of hair color and beauty still continue to present themselves in society. Additionally, a study examined the depiction of women's beauty in society with respect to hair color, specifically blondeness. Raters categorized the hair color of cover models for two women's magazines (Ladies Home Journal and Voguej and for Playboy magazine centerfolds from the 1950s through the 1980s. These media images from 750 observations were compared among magazines, among decades, and in relation to the proportion of blondes in a normative sample of adult White women. Results revealed that the percentage of blondes in each magazine exceeded the base rate of blondes in the norm …show more content…
Majority of employers are mindful enough to avoid discriminatory policies that would result in legal consequences. Instead, many obstacles arise when employers reveal minor negative biases that are usually associated with stereotypes about Black women. For example, it is generally understood that having a sense of femininity and attractiveness can benefit a woman in the workplace. However, traditional American culture views Black women as less feminine and less attractive. Other stereotypes that are affiliated with minorities are less intelligent, competent, and dependable in their professional positions than their White counterparts. Awareness of these negative perceptions causes Black women to be concerned about whether their hairstyles promote a professional image. Black women frequently must decide between hairstyles that fit the norms and expectations of their White colleagues. Or, hairstyles that are aligned with their African-American, African, Caribbean, or other racial or ethnic identities. This choice is complex because in our society, long straight hair has generally been considered the gold standard for attractiveness. Due to this, the expectation of a straight conservative hairstyle is clearly present in corporate
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.
The concept of whiteness being the ideal standard for physical appearances is ingrained into every girl’s brain through dolls given during early childhood due their parents’ preconceived notions that they desire the same things they did (Morrison 20).
Another very attractive aspect of a woman was long beautiful black hair. Hair on a woman was the key point that would attract men. “The hair streaming across ...
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,
A woman’s hair is often referred to as her “crown and glory.” Hair is a salient physical characteristic of one’s self concept and how others view their level of attractiveness. One of the major intra-prejudice amongst African Americans is hair texture. This stigma is especially prevalent among African American women. For African American women, hair carries an even greater psychological complexity. Starting from slavery, African Americans were judged by the texture and curl pattern of their hair. For example, Blacks with lighter skin color and straight/wavy hair had certain advantages oppose to those Blacks who possessed more afro-centric features, such as darker skin and kinky hair (Myrdal, 1962; Neal & Wilson, 1989; Parrish 1944; Poussaint, 1975; Reuter, 1917). While a plethora of commentaries have been written on black hair, few empirical studies exist that have examined the reverberating consequences of slavery, as it relates to the western indoctrination of hair and its impact on racial identity/self-concept among African American women.
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.
After going through the whole magazine and filling out the chart with the appropriate traits, I found similar results to what Kilbourne would have predicted, given her description that magazines create a mythical world where beauty is defined as white people that are rarely ugly, overweight, poor, struggling or disabled, either physically or mentally (1990). From going through the magazine looking for data and now studying my data chart of findings, it has been made apparent that the February edition of Vogue was a stereotypical American fashion magazine. This is made evident by the fact that it has an overwhelming amount of caucasians with bodies that are thin, attractive, and able-bodied. Specifically, with only looking at the models that
The concept of beauty and racism in modern western society is held to the highest of standards for all of it’s members; including celebrities. The perfect woman is described by Odette (2013), as solely for men’s pleasure and domination. If we look on the cover of any popular magazine, the women are usually: light skinned, slender, and tall. Men on the other hand must be tall and powerfully built. Our culture is valued on the basis of how men and women are perceived by their image, making it impossible for the average man or women to achieve the high beauty standard expected in society. Celebrities play an influential role in the way people view themselves, making the need to look like our favourite celebrities all the more desired. A person's
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.
Within the beauty industry there are numerous examples of media propaganda that can be investigated, but the television and magazine industry privdes a very specific representation of what women experience daily through the media. According to the Hollywood Reporter, the ...
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
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.