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Black women’s hair: A political battlefield

11 September 2020 | Story Nombulelo Shange | Photo Pexels

Hair_web read more — Women also grow their hair, but often wear headscarves or weave their hair into hat-like structures

Opinion article by Nombulelo Shange, Lecturer in the Department of Sociology, University of the Free State

The recent TRESemmé Clicks advert portraying black women’s natural hair as ‘dull’ and ‘damaged’, has brought up the hair politics that black women battle with every day. Our hair is still policed in the workplace, schools, and many other social spaces we find ourselves in. In 2016, young black girls protested Pretoria High School’s racist hair policies that banned natural hair. My own high school experience was no different; my school banned dreadlocks out of concern that we used mud to mould our hair and the mud would stain our white shirts and make us look untidy. No amount of convincing would make the school rethink its policies, so your options were to straighten your hair with harmful chemicals or hide it with extensions.

Not shocked, but angry

Personally, I am not shocked by the TRESemmé advert. I expect nothing less from whiteness and an economic system built on the oppression of black people. But I am still angry that this has happened again, especially in such an overtly violent manner. I am angry over the timing – the only time we have in the year to openly and comfortably celebrate Africanness has been tainted. I am angry that whiteness does not rest, not even in Heritage Month. Reading social media comments on the matter, my anger turned to disappointment, as some black men felt confused by our outrage because our role models are women such as Khanyi Mbau, who often wears her hair straight, long, and blonde. They pit the two struggles against each other; natural hair versus wigs/relaxed hair and did not miss the opportunity to share what their preferences are. When they did this, to me they were no different than the TRESemmé advert; they just traded the Western view for a male view and further reinforced the idea that black women are ugly. They turned wigs, a harmless form of expression, into a debate as to whether women with natural hair are more beautiful than ‘fake’ women with wigs. They missed the point. The point is that we want to wear our hair the way we want, without fear of external factors such as workplaces and schools that will label us as unprofessional or messy for having natural hair. We also do not need the criticism that comes from black men who question our Africanness or genuineness when we wear wigs.

The hair politics of black women’s is long, complex, and contradictory – on the one hand, revolutionary theorist Bantu Biko problematises black women’s positionality in societal beauty standards. He states:

They (black women) use lightening creams, they use straightening devices for their hair and so on. They sort of believe, I think, that their natural state which is a black state is not synonymous with beauty and beauty can only be approximated by them if the skin is made as light as possible and the lips are made as red as possible, and their nails are made as pink as possible and so on.

Black women historically made to feel ugly

It cannot be denied that black women have historically been made to feel ugly, with those who are considered beautiful being those whose appearance resembles whiteness. So, for a long time, black women were forced to wear their hair straight, do their makeup in ways that bring them closer to whiteness, and perform many other Western beauty practices reinforced by popular culture and society as a whole. The contradiction is that we have a long cultural history preceding colonialism of adorning ourselves with ‘extensions’, colouring our hair, beautifying our skin.

Even today, older, married Shembe women still practice an old beauty routine that also symbolises status and social position in society. They grow their hair long, dye it a reddish colour, stretch it so that it looks straight and can be pulled fair enough to be woven into a hat-like structure that almost resembles inkehli, a traditional Zulu hat. It was also not uncommon for African women to use shells, feathers, animal hair, etc., to add length to their hair. I would argue that modern-day wigs are an evolution of these old cultural practices.

The way wigs were forced on us so that we fit Western standards of beauty was problematic, but black women have transformed this practice and made it their own in ways not that different from how black Americans reclaimed the ‘N’ word. Our hair only becomes a political battleground when we are forced to choose how we wear it or are made to explain why we wear it one way over another. Black women have the right to wear their hair any way they want, without having their beauty questioned by whiteness or black men and society. I hope that the next time (unfortunately, there will be a next time) whiteness questions our beauty in the way that TRESemmé did, black men will come to our defence instead of perpetuating the false narrative that one type of black women is more beautiful than the other.

News Archive

Official opening of Faculty of Health Sciences Rural Community Initiative

2017-01-01

Description: Karla Mostert Tags: Mail & Guardian, 200 Young South Africans, Candice Thikeson, Karla Mostert, Lerato Machetela, Mandela Rhodes Scholar, Thapelo Mokoatsi

Ribbon cutting, Prof van Zyl and Ms du Plessis
Venter (community member)

The Faculty of Health Sciences of the University of the Free State (UFS) has, as part of its commitment to student and community development, established a student residence in the town of Trompsburg in the Kopanong Local municipality, Xhariep District municipality in the Southern Free State. The Faculty officially opened the Faculty of Health Sciences Rural Community Initiative on 14 and 15 June 2017. The memorial plaque was unveiled by Prof Gert van Zyl (Dean of the Faculty of Health Sciences) and Prof Francis Petersen (Rector and Vice-Chancellor of the University of the Free State)

The importance of the residence

The goal of the ‘Kopanang le fodise – Unite to heal’ programme is to develop a community-centered collaborative framework for sustainable, holistic healthcare and social development incorporated in the curricula of the Faculty.

Background of the project

During 2016 a total of 324 fourth-year students of the Faculty have each spend at least a week in interprofessional groups in primary healthcare facilities in the Kopanong municipality on a Community Based Education, Interprofessional Education (CBE-IPE) platform in Trompsburg and Springfontein.

To facilitate student rural placement the former Midway guesthouse currently includes seven (7) facilitator units with on suite bathrooms, two (2) fully equipped lecture facilities, a recreation room and a library with computers and internet access. The newly developed student residence has 10 apartments that can each accommodate six (6) individuals. A housemaster resides on the premises and acts as manager of the facility. All areas of the residence are Wifi covered and 24h security service is in place.

The ceremony was attend by the following partners

University of the Free State (UFS)

Rector and Vice Chancellor of the University of the Free State, Prof Francis Petersen.
Members of the UFS council, Dr Vinger and Dr Swart
Dean of the Faculty of Health Sciences, Prof van Zyl.
The Head of the School of Allied Health Professions, Dr van Vuuren.
The Head of the School of Medicine, Prof Kruger.
Faculty from the Faculty of Health Sciences.
Members from UFS institutional support department: ICT, Finance, Facilities management

Kopanong local municipality

Councilor Basholo, representing the Kopanong local municipality.
Kopanong local community members
Free State Department of Education (DoE)
Free State Department of Health (DoH)

Private sector partners

Mr Burgess, CEO of MDG Heath Solutions
The Mother And Child Academic Hospital (MACAH) represented by Prof Venter, head of department of Paediatrics, donated two (2) state of the art baby scales to the rural health programme.

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