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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 enhances Geography in schools

2015-05-11

The Green Box

The Department of Geography at the University of the Free State (UFS), in association with the Society of South African Geographers (SSAG), is doing their part in providing curriculum support to schools. Dr Ruth Massey and Anneri Pretorius are the project managers of Green Box, an initiative to advance Geography in schools.

The Green Box supports the intermediate phase of schooling (Grades 4, 5, 6). According to Dr Massey, the worksheets and activities provided in the Green Box are aligned with the Curriculum and Assessment Policy Statements (CAPS) and the new curriculum. “These worksheets are divided into three themes: map work, physical Geography, and human Geography.

“Map work includes symbols and keys, grid references, and compass work whilst physical Geography focuses on water and waste, biodiversity and conservation, and weather and climate issues. The human Geography theme has a focus on population, rural and urban development, migration, food and farming, and transport and trade,” she said.

Each worksheet has a fact sheet section which teaches theory on the specific topic (linked to the curriculum), an activity section (all resources needed for these activities are provided in the box), and a ‘take it home’ section for further learning and practice at home.

The Green Box is a recycled plastic crate that comprises worksheets, training materials, visual aids, and resources for teaching, learning, and active engagement in Geography classes.

Also included in the box are a felt story board and characters (that link with the worksheet activities), the ‘Climate Change memory game’ (which enhances learner’s memory capabilities and teaches various climate change facts) and the ‘Sustainable Development puzzle game’ (which teaches about the social, biophysical, economic, and political elements of Sustainable Development, and how they overlap).

“All items in the box are locally sourced, robust, and without copyright,” said Dr Massey.

The project is focusing on 10 under-resourced schools in the Bloemfontein area. Each school has received three boxes (one for each grade of the Intermediate Phase).

Dr Massey said: “This box is to be shared among the teachers. The Green Boxes were distributed at a training and information workshop held at three central schools in the various districts. These workshops introduced the teachers to the contents of their box, and provided basic training on the worksheets and the activities provided.”

“The schools will be joined up with ‘Box Buddies’ at more resourced schools in Bloemfontein. These buddy schools will assist in support and in replenishing the box’s stationery, etc. when needed.”

“Monitoring and evaluation will take place for six months after the boxes have been distributed. This will ensure support to, and the sustainability of, the project.” The Green Box project was made possible through a grant from the Society of South African Geographers (SSAG).

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