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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

UFS policies want to help all students

2005-03-09

The death of Hannes van Rensburg, a first-year student from the JBM Hertzog residence, this past weekend, placed various aspects of student life in the spotlight. Dr Natie Luyt, Dean: Student Affairs at the University of the Free State (UFS), and the Student Representative Council (SRC) of the UFS explain which policies are in place to counter these practices.

At all tertiary institutions there are rules and policies to guide students and provide direction for certain behaviour and practices. The same applies to the University of the Free State (UFS).

“At the beginning of the year the UFS provides every residence committee with a manual to establish a framework for meaningful and orderly relations within and among residences on the campus,” said Dr Natie Luyt.

However, it is one thing to set rules, but it is an impossible task to enforce all aspects thereof. Policies currently in place include an alcohol policy, a policy on the induction of first years and a policy on banned practices in residence orientation.

“The alcohol policy was compiled in cooperation with students and their input was constantly asked,” said Dr Luyt. We also liaise on a continuous basis with residences and senior students to encourage the responsible use of alcohol, especially around activities like intervarsities and Rag.

In the policy, recognition is given to the right and voluntary and informed choice of every individual to use alcohol on the UFS campus in a responsible way.

Guidelines for the use of alcohol on campus include among others the following:

Only authorised points of sale will be permitted on campus. In this case it is the various league halls in most of the male residences on campus.

Alcohol will only be made available during fixed times and is not permitted in residence rooms.

All alcohol-related functions are regulated and an application for a temporary alcohol license must be obtained from the Dean: Student Affairs.

The UFS obtained a liquor license in March 2004 which must be administered by senior leagues in various residences on campus. Normal liquor license conditions and the county’s liquor laws apply. Liquor can only be sold to members of the senior league (or special guests) and also to persons over the age of 18 years. Liquor may not be used in public (outside the senior league) or on campus.

The senior leagues may only be open three nights per week and within prescribed times. No liquor could be used in any other place than the senior league halls. Senior leagues could buy liquor from club monies generated by themselves.

The right of senior leagues to serve liquor was suspended by the Rector and Vice-Chancellor the UFS, Prof Frederick Fourie, on Monday 7 March 2005 – pending an investigation of the recent events on campus.

The policy on banned practices include among others that no swearing and shouting at first-years may take place, no first-year student may be targeted individually, no senior may enter the room of a first-year student without an invitation or permission from that first-year student and no senior under the influence of alcohol may have contact with first-year students.

The induction of first-year students takes place by means of three functions, namely an information function (the introduction to the various facets and possibilities of the university system), an induction function (the first-year student becomes involved in various campus and residence activities) and a development function (the first-year student is motivated to take charge of his development potential).

No first-year induction activity may commence before the residence committee’s contracting with the senior students is not completed. This meeting is attended by the residence head and all senior students. The induction policy, residence induction policy of first-year students and first-year rules are discussed.

The senior students sign an attendance list to show that he/she was informed about the policies. A senior who does not sign, may not be involved with any induction session with first-year students.

No physical contact is allowed during the conclusion of the first-year students’ official induction period. The induction of first-year students as full members of the residence is a prestige event, presented by the residence committee. No physical or degrading activities may take place.

The Dean: Student Affairs also has a daily meeting with the primarii of all the residences during the induction period. This helps to monitor the situation and counter any problem behaviour or tendencies.

“Enforced behaviour – where a senior student forces a first-year student to do something against his/her own free wil – is not allowed. Where there is any sign of this, it is met wortel en tak uitgeroei,” said Dr Luyt.

“In any group of people – whether it is a group of students or people at a workplace – there will always be those who will break the rules or those who would like to see how far they could push it.

The SRC, the UFS management and myself are and will stay committed to make each student’s life on this campus a school of learning and an experience which would be remembered for ever,” said Dr Luyt.

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