Two world wars, the Civil Rights movement, and a Jheri curl later, Blacks in America continue to have a complex and convoluted relationship with their hair. From the antebellum practice of shaving the head in an attempt to pass as a "free" person to the 1998 uproar over a White third-grade teacher's reading of the book Nappy Hair, the issues surrounding Black hair linger as we enter the twenty-first century.
Tying the personal to the political and the popular, Hair Story takes a chronological look at the culture behind the ever-changing state of Black hair-from fifteenth century Africa to the present-day United States. Hair Story is the book that Black Americans can use as a benchmark for tracing a unique aspect of their history and that people of all races will celebrate as the reference guide for understanding Black hair.
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Ayan D. Byrd holds a bachelors degree in political science from Barnard College. Her work has appeared in Vibe, Rolling Stone, Honey, and InStyle magazine. She lives in Brooklyn, New York.
Lori L. Tharps attended Smith College and received a Masters Degree from Columbia University's Graduate School of Journalism. She is currently a correspondent for Entertainment Weekly magazine. She lives in Brooklyn, New York.Excerpt. © Reprinted by permission. All rights reserved.:
Black Hair in Bondage: 1400–1899
The Story Starts in Africa
The story of Black people’s hair begins where everything began—in Africa. Not surprisingly, the birthplace of both astronomy and alchemy also gave rise to a people in perfect harmony with their environment. Indeed the dense, spiraling curls of African hair demonstrate evolutionary genius. Like natural air-conditioning, this frizzy, kinky hair insulates the head from the brutal intensity of the sun’s rays. Of course there is not one single type of African hair, just as there is not one single type of African. The variety of hair textures from western Africa alone ranges from the deep ebony, kinky curls of the Mandingos to the loosely curled, flowing locs of the Ashanti. The one constant Africans share when it comes to hair is the social and cultural significance intrinsic to each beautiful strand.
In the early fifteenth century, hair functioned as a carrier of messages in most West African societies. The citizens of these societies—including the Wolof, Mende, Mandingo, and Yoruba—were the people who filled the slave ships that sailed to the “New World.” Within these cultures, hair was an integral part of a complex language system. Ever since African civilizations bloomed, hairstyles have been used to indicate a person’s marital status, age, religion, ethnic identity, wealth, and rank within the community. In some cultures a person’s surname could be ascertained simply by examining the hair because each clan had its own unique hairstyle. The hairstyle also served as an indicator of a person’s geographic origins. The Kuramo people of Nigeria, for example, were recognized by their unique coiffure—a shaved head with a single tuft of hair left on top. In the Wolof culture of Senegal, young girls who were not of marrying age partially shaved their heads to emphasize their unavailability for courting. Likewise a recently widowed woman stopped attending to her hair for a specified mourning period because she was not meant to look beautiful to other men, and an unkempt coiffure in almost every West African culture was anathema to the opposite sex. Nigerian housewives living in a polygamous society created a hairstyle intended to taunt their husband’s other wives. The style was known as kohin-sorogun (“turn your back to the jealous rival wife”) and was meant to be seen from behind. In ancient times, if a Wolof man wore his hair in a particular braided hairdo it meant he was preparing to go to war and therefore prepared to die. Such a man would then tell his wife she should not comb her hair because in a matter of hours she could become a widow. Traditionally the leaders of a community—men and women—showcased the most ornate hairstyles, and only royalty or the equivalent would be expected to wear a hat or headpiece. “The common people go bareheaded,” wrote French anthropologist Marie Armand Pascal d’Avezac-Macaya when describing the Ijebu people living near the coast of Guinea. “As for the king, his headdress is raised up in the form of a tiara of great richness. It is made of coral beads mounted close together on a background of crimson leather; at the crest is a tuft or tassel of gold braid.”
While the social significance of the hair was weighty for African people, the aesthetic aspects were just as important. “West African communities admire a fine head of long, thick hair on a woman. A woman with long, thick hair demonstrates the life-force, the multiplying power of profusion, prosperity, a ’green thumb’ for raising bountiful farms and many healthy children,” wrote Sylvia Ardyn Boone, an anthropologist specializing in the Mende culture of Sierra Leone. According to Boone, “big hair, plenty of hair, much hair,” were the qualities every woman wanted. But there was more to being beautiful than simply having a lot of hair. It had to be clean, neat, and arranged in a specific style—usually a braided design—to conform to tradition. A particular style could be intended to attract someone of the opposite sex or signal a religious ritual. In Nigeria, if a woman left her hair undone, it was a signal that something was wrong. The woman was either bereaved, depressed, or “habitually dirty.” To the Mende, unkempt, “neglected,” or “messy” hair implied that a woman either had loose morals or was insane. Mohamed Mbodj, associate professor of history at Columbia University and a native of Dakar, Senegal, says that Boone’s description of the Mende’s beauty ideal regarding hair also applied to the Senegalese: “[Wolof] women liked to have their hair shiny and long. And you didn’t cut it, you arranged it.” Mbodj also concurs that an unkempt or disheveled hairdo was often interpreted as a sign of dementia. Men, too, were always expected to keep their locs neat and tidy, whether they wore a short style or an elaborate creation.
The hair’s value and worth were heightened by its spiritual qualities. Both male and female devotees of certain Yoruba gods and goddesses were required to keep their hair braided in a specific style. “The hair is the most elevated point of your body, which means it is the closest to the divine,” Mbodj explains as an indication of the power the hair holds. Because the hair is the closest thing to the heavens, communication from the gods and spirits was thought to pass through the hair to get to the soul. Mbodj also notes that spells could be cast or harm could be brought to another person by acquiring a single strand of their hair. Wolof tradition says that women had the power to make men crazy for them by calling on the power of the genies and spirits in the hair. The hair was thought to be so powerful that medicine men in Cameroon used human hair to adorn the vessels and containers in which they carried their healing potions as a means of protection and added potency.
Because a person’s spirit supposedly nestled in the hair, the hairdresser always held a special place in community life. The hairdresser was often considered the most trustworthy individual in society. The complicated and time-consuming task of hair grooming included washing, combing, oiling, braiding, twisting, and/or decorating the hair with any number of adornments including cloth, beads, and shells. The process could last several hours, sometimes several days. Often the only tools the hairdresser used were a hand-carved wooden comb (specifically designed with long teeth and rounded tips to remove tangles and knots without causing excessive pain), palm oil, and years of creative know-how. In some cultures the hair was groomed by a family member because only a relative could be trusted with such an important task. In the Yoruba tradition, all women were taught how to braid, but any young girl who showed talent in the art of hairdressing was encouraged to become a “master,” assuming responsibility for the entire community’s coiffures. Before a “master” died, she would pass on her box of hairdressing tools to a successor within the family during a sacred ceremony. For the Mende, offering to braid someone else’s hair was a way of asking them to be your friend. Boone writes, “Hair-braiding sessions are a time of shared confidences and laughter; the circle of women who do each other’s hair are friends bound together in a fellowship.” In communities in both Ghana and Senegal, women were not allowed to groom men’s hair and vice versa because of the social taboo that restricted interactions between the sexes. In addition, the only people allowed to work on hair, Mbodj says, were the griots and the ironworkers. “Anybody who is working at creating life with dead material, like melting iron and making it into something new,” Mbodj explains, “those are the people who have the exclusive right to work on people’s hair.” When Wolof children were born they would inherit a hairdresser, based on familial relationships, who would remain in their service for life.
* * *
Clearly hair has never been a purely cosmetic attribute for the West African people. Its social, aesthetic, and spiritual significance has been intrinsic to their sense of self for thousands of years. It is a testament to the strength of these African cultures that the same rituals and beliefs regarding the hair remain in traditional societies today. Although Africans were neither the first nor the only people who elevated the significance of hair in their cultural milieu, when Europeans first came in contact with the African natives in the fifteenth century they were astounded by the complexity of style, texture, and adornment of Black hair.
The Slave Trade
When the first Europeans began exploring the western coast of Africa around 1444, they were chasing fantasies of unclaimed riches. Instead of finding virgin territory flush with golden treasure, however, the European travelers discovered thriving African nations and new trading partners. For almost a hundred years thereafter, the Europeans enjoyed a cordial trading relationship with the Africans, exchanging weapons, textiles, liquor, and shiny baubles for gold, ivory, and sometimes even a small number of human slaves, who would be taken to the European continent and sold. This was a productive time for European exploration of the West African coast, and many men wrote about the majestic Africans they met along the way. Not only were these White men dazzled by the fantastic agricultural products the Africans were growing, such as corn, peanuts, and tobacco, and the vibrant indigo dyes used to color clothing and materials, they were also duly impressed by the extraordinary African hairstyles. “The Senegal blacks [have] their hair either curled or long and lank, and piled up on their head in the shape of a pointed hat,” wrote French explorer Jean Barbot. The Qua-qua, on the other hand, “wear long locs of hair, plaited and twisted, which they daub with palm oil and red earth. This hair is the hair of their wives, which they cut off and tie it this way, end to end, and fix it on their heads; some let it hang down, others turn it up!” Even though some of the Africans with whom the Europeans came in contact wore very little in the way of clothing—sometimes only a well-placed loincloth—the hairstyles were often elaborate works of art, showcasing braids, plaits, patterns shaved into the scalp, and any combination of shells, flowers, beads, or strips of material woven into the hair. “The king in Sierra Lionna [sic],” recalled Barbot, had “on his head a sort of cap made of straw in the shape of a mitre, decorated with goats [sic] horns, small porcupine tails and other trifles ... his hair was tied up one on each side in such a way that from a distance the points could have been taken for the horns of some animal.” One Dutch explorer, while in the country of Benin, noted sixteen different hairstyles, each one indicating a combination of gender and status within the community. Unstyled and unkempt hair was largely unseen, as were scarves or headwraps. Clearly nothing was meant to cover the African people’s crowning glory.
By the beginning of the sixteenth century the Spanish, Dutch, Portuguese, British, and French had begun conquering new territories in North America, South America, and the islands of the Caribbean. These enthusiastic conquistadors found themselves in the unprofitable position of occupying entire islands and countries, unable to work the verdant lands to capacity. Realizing the need for an imported labor force, the Europeans reassessed their West African trading partners. Since the Africans themselves were willing to trade in human cargo, the Europeans sought to exploit the situation. It was at this point that the African slave trade began in earnest. No longer content to take a few slaves back to Europe for a meager profit, the newly dubbed slave traders made several voyages a year to the area they baptized the Slave Coast (formerly known as the Gold Coast). There they acquired anywhere from one hundred to three hundred bodies at a time, which were then sold for a handsome profit to eager colonists in their new homelands. To keep up with the demand and to take advantage of the Europeans’ seemingly inexhaustible wealth, the stronger West African city-states increased their raids on the smaller inland nations seeking slaves to sell. Family members began to sell their own relatives, and debtors, social outcasts, and prisoners of war became unfortunate pawns in the slave trade.
For nearly four hundred years, an estimated twenty million men, women, and children were forcibly removed from their homes and dragged in chains to the slave markets on that infamous coast that stretched for three thousand miles from Senegal to Angola. The captives were then sold to European and Arabian slave traders. Most of the slaves were between the ages of ten and twenty-four, and the majority of them hailed from Western and West Central Africa. The citizens of countries such as Senegal, Gambia, Sierra Leone, Ghana, and Nigeria were highly sought after because of their specialized skills in agriculture, pottery, jewelry making, cotton weaving, and woodworking. One of the first things the slave traders did to their new cargo was shave their heads if they had not already been shorn by their captors. The “highest indignity,” wrote Ayuba Suleiman Diallo, a member of a prominent West African family who was kidnapped and forced into slavery, was when his Mandingo assailants shaved his head and beard to make him appear as if he were a prisoner taken in war.
Given the importance of the hair to an African, having the head shaved was an unspeakable crime. Indeed, offers Frank Herreman, director of exhibitions at New York’s Museum for African Art and specialist in African hairstyles, “a shaved head can be interpreted as taking away someone’s identity.” Presumably the slave traders shaved the heads of their new slaves for what they considered sanitary reasons, but the effect was much more insidious. The shaved head was the first step the Europeans took to erase the slave’s culture and alter the relationship between the African and his or her hair. Separating individuals from family and community on the slave ships during the middle passage furthered their alienation from everything they had ever known. Arriving without their signature hairstyles, Mandingos, Fulanis, Ibos, and Ashantis entered the New World, just as the Europeans intended, like anonymous chattel.
The first African slaves, a group of only twenty, were brought to British North America in 1619 (long after the first slaves arrived in the Caribbean). They arrived in Jamestown at the same time the first White women set foot in the new colony. As the British had neither social nor political experience in dealing with slaves, the first African captives were contracted to work under the same terms as the White indentured servants arriving mainly from England, Scotland, and Ireland. After working a specified number of years, the Africans were allowed to buy their freedom and become contributing members of society. In addition, owing to the scant number of White females, some European men sought Native American and Black women for companionship and eventually had children with them. “These laboring [European] people themselves had been aliens at home, they were aliens in America and they were not so steeped in the color code,” historian Joel Williamson wro...
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Descripción St. Martin's Griffin, 2002. Paperback. Estado de conservación: New. Never used!. Nº de ref. de la librería P110312283229
Descripción St. Martin's Griffin. PAPERBACK. Estado de conservación: New. 0312283229 New Condition. Nº de ref. de la librería NEW7.0087257