FREE ELECTRONIC LIBRARY - Dissertations, online materials

Pages:   || 2 |

«STRAIGHTENING OUR HAIR bell hooks On Saturday mornings we would gather in the kitchen to get our hair fixed, that is straightened. Smells of burning ...»

-- [ Page 1 ] --


bell hooks

On Saturday mornings we would gather in the kitchen to get our hair fixed, that is straightened. Smells of

burning grease and hair, mingled with the scent of our freshly washed bodies, with collard greens cooking

on the stove, with fried fish. We did not go to the hairdresser. Mama fixed our hair. Six daughters—there

was no way we could have afforded hairdressers. In those days, this process of straightening black

women’s hair with a hot comb (invented by Madame C. J. Walker) was not connected in my mind with the effort to look white, to live out standards of beauty set by white supremacy. It was connected solely with rites of initiation into womanhood. To arrive at that point where one’s hair could be straightened was to move from being perceived as child (whose hair could be neatly combed and braided) to being almost a woman. It was this moment of transition my sisters and I longed for.

Hair pressing was a ritual of black women’s culture of intimacy. It was an exclusive moment when black women (even those who did not know one another well) might meet at home or in the beauty parlor to talk with one another, to listen to the talk. It was as important a world as that of the male barber shop— mysterious, secret. It was a world where the images constructed as barriers between one’s self and the world were briefly let go, before they were made again. It was a moment of creativity, a moment of change.

I wanted this change even though I had been told all my life that I was one of the “lucky” ones because I had been born with “good hair”—hair that was fine, almost straight—not good enough, but still good.

Hair that had no nappy edges, no “kitchen,” that area close to the neck that the hot comb could not reach.

This “good hair” meant nothing to me when it stood as a barrier to my entering this secret black woman world. I was overjoyed when mama finally agreed that I could join the Saturday ritual, no longer looking on but patiently waiting my turn. I have written of this ritual: “For each of us getting our hair pressed is an important ritual. It is not a sign of our longing to be white. There are no white people in our intimate world. It is a sign of our desire to be women. It is a gesture that says we are approaching womanhood....

Before we reach the appropriate age we wear braids, plaits that are symbols of our innocence, our youth, our childhood. Then we are comforted by the parting hands that comb and braid, comforted by the intimacy and bliss. There is a deeper intimacy in the kitchen on Saturdays when hair is pressed, when fish is fried, when sodas are passed around, when soul music drifts over the talk. It is a time without men. It is a time when we work as women to meet each other’s needs, to make each other feel good inside, a time of laughter and outrageous talk.” Since the world we lived in was racially segregated, it was easy to overlook the relationship between white supremacy and our obsession with hair. Even though black women with straight hair were perceived to be more beautiful than those with thick, frizzy hair, it was not overtly related to a notion that white women were a more appealing female group or that their straight hair set a beauty standard black women were struggling to live out. While this was probably the ideological framework from which the process of straightening black women’s hair emerged, it was expanded so that it became a real space of black woman bonding through ritualized, shared experience. The beauty parlor was a space of consciousness raising, a space where black women shared life stories—hardship, trials, gossip; a place where one could be comforted and one’s spirit renewed. It was for some women a place of rest where one did not need to meet the demands of children or men. It was the one hour some folk would spend “off their feet,” a soothing, restful time of meditation and silence. These positive empowering implications of the ritual of hair pressing mediate, but do not change negative implications. They exist alongside all that is negative.

1 Citation: bell hooks, “Straightening Our Hair” in Talking Back: Thinking Feminist, Thinking Black (New York: South End Press, 1989).


bell hooks 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 group’s appearance and often indicates internalized racism, self-hatred, and/or low self esteem. During the 1960s black people who actively worked to critique, challenge, and change white racism pointed to the way in which black people’s obsession with straight hair reflected a colonized mentality. It was at this time that the natural hairdo, the “afro,” became fashionable as a sign of cultural resistance to racist oppression and as a celebration of blackness. Naturals were equated with political militancy. Many young black folks found just how much political value was placed on straightened hair as a sign of respectability and conformity to societal expectations when they ceased to straighten their hair. When black liberation struggles did not lead to revolutionary change in society, the focus on the political relationship between appearance and complicity with white racism ceased and folks who had once sported afros began to straighten their hair.

In keeping with the move to suppress black consciousness and efforts to be self-defining, white corporations began to acknowledge black people and most especially black women as potential consumers of products they could provide, including hair-care products. Permanents specially designed for black women eliminated the need for hair pressing and the hot comb. They not only cost more but they also took much of the economy and profit out of black communities, out of the pockets of black women who had previously reaped the material benefits (see Manning Marable’s How Capitalism Underdeveloped Black America, South End Press). Gone was the context of ritual, of black woman bonding. Seated under noisy hair dryers black women lost a space for dialogue, for creative talk.

Stripped of the positive binding rituals that traditionally surrounded the experience, black women straightening our hair seemed more and more to be exclusively a signifier of white supremacist oppression and exploitation. It was clearly a process that was about black women changing their appearance to imitate white people’s looks. This need to look as much like white people as possible, to look safe, is related to a desire to succeed in the white world. Before desegregation black people could worry less about what white folks thought about their hair. In a discussion with black women about beauty at Spelman College, students talked about the importance of wearing straight hair when seeking jobs. They were convinced and probably rightly so that their chances of finding good jobs would be enhanced if they had straight hair. When asked to elaborate they focused on the connection between radical politics and natural hairdos, whether natural or braided. One woman wearing a short natural told of purchasing a straight wig for her job search. No one in the discussion felt black women were free to wear our hair in natural styles without reflecting on the possible negative consequences. Often older black adults, especially parents, respond quite negatively to natural hairdos. I shared with the group that when I arrived home with my hair in braids shortly after accepting my job at Yale, my parents told me I looked disgusting.

Despite many changes in racial politics, black women continue to obsess about their hair and straightening hair continues to be serious business. It continues to tap into the insecurity black women feel about our value in this white supremacist society. Talking with groups of women at various college campuses and with black women in our communities there seems to be general consensus that our obsession with hair in general reflects continued struggles with self-esteem and self-actualization. We talk about the extent to which black women perceive our hair as the enemy, as a problem we must solve, a territory we must conquer. Above all it is a part of our black female body that must be controlled. Most of us were not raised in environments where we learned to regard our hair as sensual or beautiful in an unprocessed state. Many of us talk about situations where white people ask to touch our hair when it is 2 Citation: bell hooks, “Straightening Our Hair” in Talking Back: Thinking Feminist, Thinking Black (New York: South End Press, 1989).


bell hooks unprocessed then show surprise that the texture is soft or feels good. In the eyes of many white folks and other non-black folks, the natural afro looks like steel wool or a helmet. Responses to natural hairstyles worn by black women usually reveal the extent to which our natural hair is perceived in white supremacist culture as not only ugly but frightening. We also internalize that fear. The extent to which we are comfortable with our hair usually reflects on our overall feelings about our bodies.

In our black women’s support group, Sisters of the Yam, we talk about the ways we don’t like our bodies, especially our hair. I suggested to the group that we regard our hair as though it is not part of our body, but something quite separate—again a territory to be controlled. To me it was important for us to link this need to control with sexuality, with sexual repression. Curious about what black women who had hotcombed or had permanents felt about the relationship between straightened hair and sexual practice I asked whether people worried about their hairdo, whether they feared partners touching their hair.

Straightened hair has always seemed to me to call attention to the desire for hair to stay in place. Not surprisingly many black women responded that they felt uncomfortable if too much attention was focused on their hair, if it seemed to be too messy. Those of us who have liberated our hair and let it go in whatever direction it seems fit often receive negative comments.

Looking at photographs of myself and my sisters when we had straightened hair in high school I noticed how much older we looked than when our hair was not processed. It is ironic that we live in a culture that places so much emphasis on women looking young, yet black women are encouraged to change our hair in ways that make us appear older. This past semester we read Toni Morrison’s The Bluest Eye in a black women’s fiction class. I ask students to write autobiographical statements that reflect their thoughts about the connection between race and physical beauty. A vast majority of black women wrote about their hair.

When I asked individual women outside class why they continued to straighten their hair, many asserted that naturals don’t look good on them or that they required too much work. Emily, a favorite student with very short hair, always straightened it and I would tease and challenge her. She explained to me convincingly that a natural hairdo would look horrible with her face, that she did not have the appropriate forehead or bone structure. Later she shared that during spring break she had gone to the beauty parlor to have her perm and as she sat there waiting, thinking about class reading and discussion, it came to her that she was really frightened that no one else would think she was attractive if she did not straighten her hair.

She acknowledged that this fear was rooted in feelings of low self-esteem. She decided to make a change.

Her new look surprised her because it was so appealing. We talked afterwards about her earlier denial and justification for wearing straightened hair. We talked about the way it hurts to realize connection between racist oppression and the arguments we use to convince ourselves and others that we are not beautiful or acceptable as we are.

In numerous discussions with black women about hair one of the strongest factors that prevent black women from wearing unprocessed hairstyles is the fear of losing other people’s approval and regard.

Heterosexual black women talked about the extent to which black men respond more favorably to women with straight or straightened hair. Lesbian women point to the fact that many of them do not straighten their hair, raising the question of whether or not this gesture is fundamentally linked to heterosexism and a longing for male approval. I recall visiting a woman friend and her black male companion in New York years ago and having an intense discussion about hair. He took it upon himself to share with me that I could be a fine sister if I would do something about my hair (secretly I thought mama must have hired him). What I remember is his shock when I calmly and happily asserted that I like the touch and feel of unprocessed hair.

3 Citation: bell hooks, “Straightening Our Hair” in Talking Back: Thinking Feminist, Thinking Black (New York: South End Press, 1989).


bell hooks When students read about race and physical beauty, several black women describe periods of childhood when they were overcome with longing for straight hair as it was so associated with desirability, with being loved. Few women had received affirmation from family, friends, or lovers when choosing not to straighten their hair and we have many stories to tell about advice we receive from everyone, including total strangers, urging us to understand how much more attractive we would be if we would fix (straighten) our hair.

When I interviewed for my job at Yale, white female advisers who had never before commented on my hair encouraged me not to wear braids or a large natural to the interview. Although they did not say straighten your hair, they were suggesting that I change my hairstyle so that it would most resemble theirs, so that it would indicate a certain conformity. I wore braids and no one seemed to notice. When I was offered the job I did not ask if it mattered whether or not I wore braids. I tell this story to my students so that they will know by this one experience that we do not always need to surrender our power to be self-defining to succeed in an endeavor. Yet I have found the issue of hairstyle comes up again and again with students when I give lectures.

Pages:   || 2 |

Similar works:

«TECHNISCHE UNIVERSITÄT MÜNCHEN Lehrstuhl für Aquatische Systembiologie Bioindication tools for measuring the success of stream restoration Joachim Wolfgang Pander Vollständiger Abdruck der von der Fakultät Wissenschaftszentrum Weihenstephan für Ernährung, Landnutzung und Umwelt der Technischen Universität München zur Erlangung des akademischen Grades eines Doktors der Naturwissenschaften genehmigten Dissertation. Vorsitzender: Univ.-Prof. Dr. A. Melzer Prüfer der Dissertation: 1....»

«Pandemic Influenza Preparedness Framework for the sharing of influenza viruses and access to vaccines and other benefits (PIP Framework) Questions and Answers September 2011 Contents: Page I. General 3 II. Advisory Group 4 III. Global Influenza Surveillance & Response System (GISRS) 6 IV. Pandemic Influenza Benefit Sharing 7 V. Partnership Contribution 7 VI. Standard Material Transfer Agreements 8 VII. Intellectual Property Rights 9 VIII. Influenza Virus Traceability Mechanism (IVTM) 10 This...»

«Political Psychology, Vol. 31, No. 4, 2010 doi: 10.1111/j.1467-9221.2010.00768.x The Behavioral Logic of Collective Action: Partisans Cooperate and Punish More Than Nonpartisansp ops_768 595.616 Oleg Smirnov Stony Brook University Christopher T. Dawes University of California, San Diego James H. Fowler University of California, San Diego Tim Johnson Stanford University Richard McElreath University of California, Davis Laboratory experiments indicate that many people willingly contribute to...»

«29 Hacker Perspectives on Privacy “It Doesn’t Have to Be This Way”: Hacker Perspectives on Privacy Kevin Steinmetz & Jurg Gerber* We face a lot of troubling times ahead with regards to surveillance. Most of the power, for the moment at least, remains in our hands and in our minds, should we choose to use them. It is our acceptance of the elements of a surveillance state which will give it the most strength and solidify its presence for future generations. It doesn’t have to be this way....»

«1 On PANDAS, the LeRoy Controversy and False Dichotomies By Gunilla Gerland This text can be shared or published in its entirety on Facebook, websites etc. as long as it is not altered, or quoted in parts as long as the author's name is mentioned. An epidemic outbreak of tics disorder among young girls in an area in LeRoy, New York has become international news, and a documentary, The Town That Caught Tourette's, has aired in several countries (1). In the documentary, as well as in reality, the...»

«The Effect of Early Rearing Experience on Adult Reproductive Behavior in Captive Giant Pandas (Ailuropoda melanoleuca) and Spectacled Bears (Tremarctos ornatus) A Thesis Presented to The Academic Faculty by Pei Sun In Partial Fulfillment of the Requirements for the Degree Master of Science in Psychology Georgia Institute of Technology November 2004 The Effect of Early Rearing Experience on Adult Reproductive Behavior in Captive Giant Pandas (Ailuropoda melanoleuca) and Spectacled Bears...»

«Begin Reading Table of Contents Copyright Page In accordance with the U.S. Copyright Act of 1976, the scanning, uploading, and electronic sharing of any part of this book without the permission of the publisher constitute unlawful piracy and theft of the author’s intellectual property. If you would like to use material from the book (other than for review purposes), prior written permission must be obtained by contacting the publisher at permissions@hbgusa.com. Thank you for your support of...»

«Intergroup Schadenfreude 1 Running Head: Intergroup Schadenfreude Malicious Pleasure: Schadenfreude at the Suffering of Another Group Colin Wayne Leach Russell Spears Nyla R. Branscombe Bertjan Doosje Journal of Personality and Social Psychology (in press). Keywords: intergroup relations, emotion, intergroup emotion, social identity theory, schadenfreude Intergroup Schadenfreude 2 Abstract Two studies examined intergroup schadenfreude malicious pleasure at an outgroup’s misfortune. Study 1...»

«Incidents in the Life of Madame Blavatsky by A.P. Sinnett Incidents in the Life of Madame Blavatsky by A.P. Sinnett Compiled from information supplied by her relatives and friends The Theosophical Publishing House, London 1913 AUTHOR'S PREFACE [Page 5] THE first edition of this book, published in 1886, was issued during Madame Blavatsky's lifetime as an indirect protest against the cruel and slanderous attack on her embodied in the Report to the Committee of the Psychical Research Society...»

«THE SIGNIFIER POINTING AT THE MOON THE SIGNIFIER POINTING AT THE MOON Psychoanalysis and Zen Buddhism Raul Moncayo Masao Abe, Zen and Western Thought, 1999, University of Hawaii Press, reproduced with permission of Palgrave Macmillan. Ekaku Hakuin (1685–1788). Daruma, 18th century. Hanging scroll, ink on paper © 2012 Museum Associates/LACMA. Licensed by Art Resource, NY. First published in 2012 by Karnac Books Ltd 118 Finchley Road London NW3 5HT Copyright © 2012 by Raul Moncayo The right...»

«Making sense of antipsychotics making sense antipsychotics Making sense of antipsychotics This booklet is for anyone who wants to know more about antipsychotic medication. It explains what antipsychotics are, how they work, possible side effects and information about withdrawal. Contents What are antipsychotics? 4 Could antipsychotics help me? 11 What are the safety issues? 16 What dosage should I be on? 23 What if I'm pregnant or breastfeeding? 26 What side effects can they cause? 29 What's a...»

«*** Free EBOOK*** Your Journey of Personal Transformation Begins HERE: An Introduction to Understanding Your Human Design Chart by Evelyn Levenson, MBA Certified Human Design Specialist Your Success By Design Coach Your Journey Begins HERE www.HumanDesignforSuccess.com This Report is for your personal use. You MAY SHARE it, in its entirety with all author and contact information. However, You May NOT Trade, Sell or Resell This Intellectual Property in Any Way. You may not reprint any part of it...»

<<  HOME   |    CONTACTS
2016 www.dissertation.xlibx.info - Dissertations, online materials

Materials of this site are available for review, all rights belong to their respective owners.
If you do not agree with the fact that your material is placed on this site, please, email us, we will within 1-2 business days delete him.