Unit Two: Reflective Annotated Bibliography— Final draft
Introduction:
I have tightly curled Afro-textured hair, which up until a few years ago, had always been kept very natural. After a hair dying incident in 2016, which left my hair damaged, I realized that I did not know a lot about caring for my natural hair. Google searches led me to YouTube videos, where I discovered the Natural Hair Movement. There, I found an entire community of Black women and even men, who shared some of the same hair experiences I had, and who were devoted to helping Black people appreciate and embrace their natural hair textures. I was fascinated by the large varieties of tips and tutorials which provided information on Black hair growth and care, because most or maybe even all of this knowledge, was new to me. So then, I started asking myself, “Why was all this information new?” Black people, hence Black hair, have been around for so long. Why are we so far behind in comprehending and mastering such an integral part of our identity?
Growing up, I noticed that a lot of Black women and girls in my community opted to relax or straighten their hair. Straightening her naturally very curly hair, made a girl more acceptable and desirable by mainstream society, and therefore, more beautiful. I later realized that in a society plagued by colorism, straightening one’s hair was sometimes a means of conforming to the ideals of White supremacy. I thought about slavery, which is historically known as the period when White people (Europeans) and Black people (mainly Africans) first interacted, and how this interaction resulted in the marginalization of Black people, to the extent where Black features were deemed less desirable than White features. I believe that natural hair should be celebrated.
My focus question for this research is,” What historical and recent processes have shaped what is considered beautiful hair in the Black community?” During my research, I expect to come across the specific historical and recent developments that have influenced the perception of beautiful hair among Black people, and even outside of the Black population. I assume that slavery is the most significant process and contributes to many other processes, and that the Natural Hair Movement is a recent process that seeks to promote acceptance and love for natural hair. If, however, the actual research findings differ from the expected outcomes, I will document these differences, or perhaps adjust my initial research question, depending on the results.
I think non-fiction History and African American Studies articles, and documentaries might give me good information for my research. These non-fiction articles might provide insight on how Black hair perspectives developed chronologically, and documentaries could provide opportunities for the audience to sympathize with the narratives surrounding natural afro-textured hair over the years.
Reflective Annotated Bibliography 1:
Bibliographic Entry:
Mbilishaka, Afiya M., et al. “Don’t Get It Twisted: Untangling the Psychology of Hair Discrimination within Black Communities.” American Journal of Orthopsychiatry, vol. 90, no. 5, 2020, pp. 590–599. EBSCOhost, doi:10.1037/ort0000468. Accessed 15 10 2020.
Summary:
In the article, “Don’t Get It Twisted: Untangling the Psychology of Hair Discrimination within Black Communities,” the authors, Afiya Mbilishaka, et al, document the strategies they used to research the different ways Black communities encounter hair discrimination, with an aim of examining the psychological effects of this act and pointing towards solutions. They claim that the basis of this discrimination is the biased belief that Afro-textured hair, and its characteristics are unappealing and improper many areas of society. From their research they gathered that discrimination against Afrocentric hair in America is mainly experienced by women and girls, but even males experience it too. They also found that discriminatory issues can arise in relation to many aspects of Black hair. The authors observed that hair discrimination is not only instigated by non–Black individuals, but also occurs within the Black community. They argue that hair discrimination is a means of racism, though many of the individuals and organizations that condone it does not see it as such. The research also showed that feelings of shame, low self-esteem and low confidence were some of the psychological effects of afro-textured hair discrimination on Black people, especially young people.
Reflection:
I am in agreement with many of the ideas discussed in the article. Understanding Black hair discrimination means developing an appreciation for how it began. As they get into their research findings, the authors propose a phenomenon that they believe eventually leads to hair discrimination. They claim that, “Systems of oppression have shaped the prejudicial treatment of Black people based on the appearance of their hair, from the era of chattel enslavement to present-day America” (Mbilishaka et al. 590). When we think about systems of oppression, we think about the societal and institutional structures put in place to favor a particular group, or groups of people, and marginalize others. Examples of such are slavery, racism, colorism and various other forms of discrimination. Hence, the authors are basically saying that chattel slavery, racism, and so on, are root causes of Afro-textured hair discrimination, and that this discrimination has been ongoing since the days of slavery until today. This finding reaffirms some of my initial theories about my research question, that slavery is perhaps the most significant historical process that has implications on what the Black community consider aesthetically pleasing hair. It also adds that hair-discrimination is both a historical and recent experience for Black people. I also agree with the authors on their claim that hair discrimination is sometimes a means of present-day racism. Racism today, is not as blatant as racial segregation, for example. Instead, the authors insist that, “… anti-Black racism is indeed systemic” (Mbilishaka et al. 593). They are essentially saying that racial discrimination, making people feel inferior because of their racial phenotype, is embedded in the structure and regulations of important institutions like schools and workplaces. The authors found that these institutions are common places of hair discrimination based on hair length, styles, textures, density, color, and so on. Basically, anything that people of African descent do to their hair, can result in hair discrimination, and this has negative implications on their education, livelihood and ultimately, mental health. Additionally, I think that one of the fundamental differences between Afro-textured hair and Euro-centric hair is that Afro-textured hair by nature, usually requires different techniques in order to thrive, or be manageable. These techniques are also the heritage of African descendants. Hair is an important part of our identity. Hence, to generally reject people based on how their hair naturally occurs, a feature that is tied to their skin color, in my estimation, can be deemed, racism. This is another historical and recent process that relates to my research question.
Analyses:
The authors of the article are: Afiya M. Mbilishaka, Kai Clemons, McKalah Hudlin, Camille Warner and Darrick. P. Jones. I believe this source is very credible for several reasons. The authors are all academics based in the psychology departments of renowned universities including: University of the District of Columbia, Princeton University and Howard University, and they can be contacted. Most of them have an ORCID number, which means that they are registered academic authors, and can be tracked. They referenced many sources in their work, and it was evident that the research itself was well put together. Additionally, the journal article was peer-reviewed by other experts before publication. The authors’ purposes were to develop a way to measure hair discrimination in Black communities using the scientific method, ascertain the psychological effects of this discrimination, and highlight solutions for the issues surrounding Black-hair discrimination. The genre that the authors communicated their findings in was a journal article. I think this genre is appropriate as it allows the authors to thoroughly lay out their title page, abstract, introduction, methods, results, discussions and references, in a way that other scientists or psychologists can appreciate. I think the findings were a lot, and perhaps complex, for the uninitiated student, but the genre used allowed it to be organized under smaller subheadings, so that it could be followed.
Quotables:
“One participant wrote: My cousins and myself had a barber come over and cut all of our hair. My uncle thought it would be a good idea to ask the barber to classify our hair textures from nicest to worst. I was second to last. I only felt somewhat okay because I wasn’t last, but it was degrading and shameful for all of us to some degree” (Mbilishaka et al. 594). “The majority of the stories here were recollections of school taunting and bullying, and a surprising number of cases involved mistreatment at the hands of teachers…” (Mbilishaka et al. 595). “I remember being so embarrassed. It took so much effort to achieve that look and to be insulted in such a way where I was made to feel embarrassed about my natural curls prevented me from truly feeling comfortable in my own skin for a long time” (Mbilishaka et al. 596). “Those who engaged in chemically or thermally altering their hair texture reported the desire to conform to Eurocentric societal standards of beauty” (Mbilishaka et al. 596). “Participants described feeling ‘ugly’ and ‘dissatisfied’ as a result of hair discrimination” (Mbilishaka et al. 596).
Reflective Annotated Bibliography 2:
Bibliographic Entry:
Rock, Chris, performer. Good Hair. Directed by Jeff Stilson, HBO Films, 2009. YouTube, uploaded by YouTube Movies, 6 3 2020, www.youtube.com/watch?v=PpgIJUW0VxE. Accessed 18 10 2020.
Summary:
In the documentary film, Good Hair, American comedian, actor and producer, Chris Rock, goes on a quest to find out exactly what is meant by the term ‘good hair’ in the Black community. This action was prompted when one of his two daughters asked him why she did not have ‘good hair’. In trying to come up with a suitable answer for his daughters, during a period when they are trying to make sense of the world– their formative years, Rock and his team end up traveling all over the United States of America, and even India, to discover more about the ideas surrounding ‘good hair’. He begins his search by interviewing Black celebrities, as well as clients and hair stylists in Black hair salons and barbershops and learned that the main concept of ‘good hair’, is essentially (preferably long) straight hair– hair that mimics Eurocentric hair beauty standards. This leads to discussions of how Black women and even men get their textured hair to become straight. They touch briefly on using heat to straighten hair, before getting into the Black-hair product industry, focusing on hair relaxers. This leads Rock and his team to a Black-owned relaxer manufacturing company. Later, they examine the Black-hair industry in terms of economy, health concerns, and a culture of exploitation. Still on the concept that straight hair is considered ‘good hair’, they also discuss hair weaves, which has become a fixture in present day Black-hair culture. They examine some of the implications of wearing weaves in terms of cost, effects on interpersonal relationships, and finally, the actual origin of the hair used to make these weaves. This leads Rock to India, where he learns about how the Black hair industry in America is eventually equipped with Indian hair. Back in America, Rock experiments with selling Afro-textured hair and is basically told by Korean hair store owners that Black-hair is not good. He ends his quest by attending a long–anticipated Black-hair show in Georgia. Rock then puts all his findings together and comes up with a response to his daughter’s question.
Reflection:
In the documentary film, ‘straight hair’ is essentially considered ‘good hair’. The women who were interviewed described the pressure they faced to straighten their hair, and the transformation they felt upon doing it. One actress, Tracie Thoms, said, “The first time I got a relaxer, I remember thinking, Wow, now I’m pretty. Now I’m, like, beautiful. I could be– Or closer to it, at least” (Good Hair 00:12:51-00:12:58). I agree that many Black women can feel this way after getting their hair relaxed. This is because, especially back in around 2009, straight hair was celebrated in mainstream media as beautiful hair. This concept was reinforced by the appearance of Black and White celebrities who did well in magazines, music videos and movies. But was this idea of beauty, and the effort it took to attain it actually worth it? Actor and rapper, Ice-T, described how it felt to get a relaxer: “if you’re really trying to relax your hair, it’s kind of like a torture session, it’s like you want it to get as straight as possible, so you feel it burning, but you’ll be like, ‘Just a little longer. Just a little longer. A little bit longer. Wash it out!’” (Good Hair 00:20:24-00:20:34). The active ingredient in hair relaxers is sodium hydroxide. This chemical is known to be very corrosive to both living tissue and nonliving things alike. This is why when applying it to hair, the hair stylist needs to wear gloves, and it can only stay in the hair for a short period of time. Hence. its application causes pain, among other health concerns. Apart from this, straightening their hair affects the lives of Black women in other ways. Tracie Thoms claims that, “If you have natural hair, you can do stuff. More stuff. If I get caught in the rain, it’s not the end of the day” (Good Hair 01:08:42-01:08:48). I believe she made this statement on the basis that when thermally straightened or relaxed hair gets wet, the hair will become frizzy or revert to its original texture in some areas, and most people do not find this result flattering. So, simple activities like going to the beach or getting caught in the rain can cause some distress for Black women with straightened hair. Then, there is the actual cost of straightening hair. Whether it is the costs of treatments to address hair damage, the costs of regularly maintaining a relaxer, or the costs of weaves, Black hair maintenance can be expensive. As Chris Rock puts it, “I’ve seen some people pay thousands for hair” (Good Hair 01:30:40-01:30:42). This basically means that some Black people see so much value in the appearance of their hair, that they are willing to sacrifice a lot of money on getting it done. But why is hair so important anyway? Interior designer, Sheila Bridges, proposes an explanation for this:” So I think the reason hair is so important is because our self-esteem is wrapped up in it. It’s like a type of currency for us even though those standards are completely unrealistic and unattainable, especially for Black women” (Good Hair 01:05:24-01:05:42). She is essentially saying that Black women, and Black people in general fuss so much about their hair, because if they do not, then they are discriminated against and this negatively impacts their mental health and their self-esteem. So why is the straightening of the hair associated with beauty, when it results in so much negativity for Black women? Is beauty really pain? Should beauty equate to pain?
Analyses:
This research on ‘good hair’, was presented in the form or genre of a documentary film. I believe that it was credible enough for that genre, in that Chris Rock is well-known and well-respected in his field of work (acting, producing, and so on). More importantly, we actually see visual evidence of him doing the research, traveling all over the country and to India, and talking to people from different walks of life– hair entrepreneurs and hair stylists, people who are obviously just regular people, as well as other well-known Black celebrities with an opinion. Some of these celebrities included: Dr. Maya Angelou, Raven Symoné and Ice-Tea. It was the kind of film that allowed the respondents to be candid, and I think this was a great way to keep the research open-ended and eliminate bias. Rock is well-known as a comedian and so his interactions were often hilarious and there was a balance of interesting and informative findings, as well as an entertainment aspect. So, I believe this means that the material is quite easy to follow by the general public, Black and non–Black people, alike. However, it is actually rated PG-13, because of some of the language and content that the candidness led to. In terms of the purpose of the research, I believe his research allowed him to develop a good understanding of the concept ‘good hair’ so that he could come up with a response for his daughter’s question. It is also useful to note that his team, including: the director, producers, writers, the production companies, and so on, were credited for their roles in the film’s production.
Quotables:
(Paul Mooney, comedian and actor, at 00:11:44-00:11:49) “If your hair is relaxed, white people are relaxed. If your hair is nappy, they’re not happy”. (Chris Rock at 01:31:09-01:31:18) “I tell them that the stuff on top of their heads is nowhere near as important as the stuff inside their heads”.(Nia Long, actress at 00:01:44-00:01:55) “Well, there’s always a sort of pressure within the Black community like, oh, if you have good hair, you’re prettier or better than the brown-skinned girl that wears the afro or the dreads or the natural hairstyle”. (Tracie Thoms at 01:06:51-01:07:04) “And it’s funny because I always think it’s interesting that to keep my hair the same texture as it grows out of my head is looked at as revolutionary. Like, why is that?”. (Chris Rock at 01:30:46-01:30:52) “I’ve learned that the Black hair industry generates billions of dollars, mostly for white people and Asians”.
Reflective Annotated Bibliography 3:
Bibliographic Entry:
Saro-Wiwa, Zina. “Black Women’s Transitions to Natural Hair.” The New York Times, 31 05 2012, www.nytimes.com/2012/06/01/opinion/Black-women-and-natural-hair.html?searchResultPosition=2. Accessed 24 10 2020
Summary:
Brooklyn-based video producer and filmmaker, Zina Saro-Wiwa, provides an introduction for her opinionated documentary (Op-doc), in The New York Times — a submission entitled, “Black Women’s Transitions to Natural Hair.” In this article, Saro-Wiwa observes how a growing number of Black women in America were ‘transitioning’ from relaxed hair to their natural hair and examines their possible motives for doing so. While Saro-Wiwa acknowledges that embracing Afro-textured hair has always had political connotations in America, she suggests that this decision to go natural is mainly based on health concerns, as well as the need to understand and appreciate one’s true self. She also admits that this simple act empowers Black people.
Reflection:
I chose this article (the written portion) because I believe it also gives a great introduction to the Natural Hair Movement in America, which I had proposed as one of the recent processes that related to my research question. I am in agreement with many of the points Saro-Wiwa made as she discussed Black women’s motives for transitioning to natural hair. Saro-Wiwa states: “It is not an angry movement. Women aren’t saying their motivation is to combat Eurocentric ideals of beauty. Rather, this is a movement characterized by self-discovery and health” (Saro-Wiwa). I believe she made this claim on the basis that in today’s world, natural hairstyles, especially wearing an ‘afro’, can sometimes be seen as an act of militancy — deliberately being confrontational to make a political statement. When Black women embrace the hair that grows out of their head, the way it grows out of their head, it is seen as problematic. I agree with Saro-Wiwa’s statement that embracing natural hair is not about protesting, or at least for most Black women; it has nothing to do with fighting Eurocentric beauty norms. Instead it is about personally accepting, embracing and protecting who they are and how they were made, a very precious thing that Back women have grappled with, for so long. At the same time, even though most Black women’s motives are not political, the Natural Hair Movement eventually takes on a political dimension. Saro-Wiwa claims that, “Demonstrating this level of self-acceptance represents a powerful evolution in Black political expression” (Saro-Wiwa). She is essentially saying that going natural encourages Black people to break free of the systems of oppression that have held them down for so long. It empowers Black people to be brave, to take up space, to be who they are, to self-actualize and to reach their highest potentials.
Analyses:
I believe this article is very credible. It was published by the reputable newspaper, The New York Times, with the renowned Zina Saro-Wiwa, as its author. Saro-Wiwa is largely respected in her work as a former journalist of The British Broadcasting Corporation, BBC, and a current video and documentary maker for African-related issues in America and West Africa, among other places. The purpose of this newspaper article was to make both Black and non-Black people aware of the Natural Hair Movement. I believe the author did just that as she spoke briefly, simply and effectively on the subject, so that the general public would be able to follow. Opting to use The New York Times newspaper as her choice of genre means that she was able to address a current issue in a timely manner and influence many people’s views on the matter.
Quotables:
“Some are inspired by friends and family members who have already made the switch” (Saro-Wiwa). “But Black hair and the Black body generally have long been a site of political contest in American history and in the American imagination” (Saro-Wiwa). “So, the transition movement is much more profound and much more powerful — and I believe it offers lessons in self-acceptance for people of all hues and all genders” (Saro-Wiwa).
Reflective Annotated Bibliography 4:
Bibliographic Entry:
“THE GRAPEVINE | NATURAL HAIR | S3EP14 (1/2)” YouTube, uploaded by The Grapevine, 11 01 2018, www.youtube.com/watch?v=Shps3DOiLmw. Accessed 24 10 2018.
Summary:
In this episode of the YouTube talk-show, The Grapevine, a panel of Black women discuss some of the issues that have arisen within the natural hair community, since its inception. They claim that ‘texturism’ — discriminating against Black women with kinkier hair textures — have hijacked the natural hair movement, compromising its integrity. The ladies, led by creator, Ashley Akunna, compare the intended purpose of the natural hair movement — helping Black women embrace their hair — to what they believe it mainly does today. The panelists suggest that today, the natural hair community is just another means through which companies can exploit Black women. They compare the business opportunities for people with short or kinky hair to people with long or looser hair textures. In addition, they discuss the reactions of their families and significant others to their going natural, touching briefly on issues like sexism and femininity.
Reflection:
The panelists suggest that one of the main problems within the natural hair community is texturism. Taryn Finley, journalist at HuffPost draws a connection between texturism and colorism when she states: “Texturism is to hair as colorism is to skin” (The Grapevine, 00:03:34 – 00:03:38). She is essentially saying that even within the Black community, there are systems that idealize European standards of beauty. Colorism is well known, whereby Black people who have a lighter skin complexion are given more privileges in society. In the same way, the closer Black women’s hair is to Europeans ideals, that is, the looser their hair is, the more beautiful and acceptable it is. I agree that texturism exists because I have witnessed it on several occasions. The panelists also claim that by creating a hierarchy within natural hair, by glorifying looser curl patterns and excluding kinkier hair in advertisements, companies are able to exploit Black women who try to manipulate their curls to make it more desirable (“The Grapevine,” 00:07:58 – 00:09:09). While I agree that the natural hair community provides opportunities for companies to exploit Black women, I also think it provides enough information for naturals to achieve their hair goals without being exploited.
Analyses:
The Grapevine is a talk show on YouTube created for Black millennials, by Black millennials, hosted by creator Ashley Akunna. Its aim is to dissect topics that Black millennials face today. The purpose of this video was to provide an analysis of the natural hair movement (back in 2018). By using video as the genre, the panelists were able to listen to each other and add something new to the discussion, instead of repeating each other’s ideas. So, I think that was an effective way of providing insightful and different points of view in a timely manner, thereby achieving their purpose. In terms of credibility, I think the show is credible enough. It has been around for six years and has gained large followings on social media platforms. The panels generally consist of young educated Black persons with expert knowledge on the subject area. They also provide the contact information of the panelists.
Quotable:
“… it started with embracing who you are, embracing your Blackness and it just seems like now in the natural community there’s like a hierarchy when we’re supposed to be a safe space so it’s quite ironic in that in that sense” (“The Grapevine,” 00:05:09 – 00:05:17)
Conclusion:
From this research, I learned that the conversations surrounding Black-hair require a multifaceted approach. I discovered that some of the historical processes that influenced Black–hair culture in America were: slavery, racism, colorism, and hair discrimination. On the other hand, some of the recent developments that affect Black-hair culture are: hair discrimination, colorism, racism, the Natural Hair Movement, texturism, sexism and femininity. It was surprising to find that the effects of Black-hair discrimination were so great, that even some Black men felt the need to straighten their hair. My research question was:” What historical and recent processes have shaped what is considered beautiful hair in the Black community?”, but after doing this research, I have realized that throughout the years, beauty had never really been the primary focus of Black people when it came to hair. Instead, the focus was on conforming to Eurocentric ideals, by any means possible. They were never really free to do as they pleased with their hair because of the impending discrimination, hence, to consider beautiful hair before the era of the Natural Hair Movement, generally meant using Eurocentric beauty standards, which was unfair to many Black women. I think that now that the Natural Hair Movement exists, Black-people, especially Black women, have the opportunity to judge for themselves what beautiful hair means to them, based on their preferences and their lifestyle. Hence, I would adjust my research question to:” What historical and recent processes have contributed to Black-hair culture in America?”, as this better speaks to my research findings. I think learning about the issues surrounding Black-hair is important, because hair discrimination is a major issue for Black people. It is therefore important to bring awareness to this issue, so that changes can be made in society. I think that the contents of this research are relevant to the Black community, as well as the individuals and groups that interact with them. More specifically, I think Black women, like mothers, who make decisions regarding their children’s hair, and girls who start to look after their own hair should be presented with this type of information, so that they can understand and make informed decisions about their hair, and not just wear it a particular way because of trends.
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