African, Dread And Nubian Locks Essay, Research Paper

& # 8220 ; AFRICAN, DREAD AND NUBIAN & # 8221 ; LOCKS

All natural hair

Malcolm X wrote of his & # 8220 ; conk & # 8221 ; : & # 8220 ; This was my first truly large measure toward self debasement: when I endured all of that hurting, literally firing my flesh to hold it look like a white adult male & # 8217 ; s hair. I had joined that battalion of Negro work forces and adult females in America who are brainwashed into believing that black people are & # 8216 ; inferior & # 8217 ; & # 8211 ; and white people & # 8216 ; superior & # 8217 ; & # 8211 ; that they will even go against and mangle their God created organic structures to seek to look & # 8216 ; pretty by white criterions & # 8221 ; ( X 356 ) . Many black work forces and the bulk of black adult females have diverted themselves from the erosion of unrefined ( natural ) hairdos from the fright of losing blessing from Whites and fellow inkinesss every bit good.

Today there are different manners of locks around the universe worn by both inkinesss and Whites. Following to the Afro, Dreadlocks are the 2nd most common natural hairdo of inkinesss in America. History shows that a signifier of locks dated back to the clip of the Old Testament. The books of Leviticus ( 21:5 ) and Numbers ( 6:5 ) both talk about non doing phalacrosis on or touching a razor to one & # 8217 ; s caput. Thus the name African locks comes into topographic point in today & # 8217 ; s society.

Popularizing the manner known as dreadlocks are a group of people known as Rastas. These societies of people are the laminitiss of an Afro-Caribbean politically oriented faith known as Rastafarianism. Rastafarianism is more of a manner of life than a faith, although several spiritual beliefs of Christianity are strongly followed. Rastas outlawed the film editing or combing of their hair mentioning the aforesaid Bibles from the Bible. The manner was copied from exposure of Masai warriors from East Africa and is a noncompliant averment of their Africaness. The name dreadlocks was adopted to mock disbelievers & # 8217 ; antipathy to the expression. The term was popularized by the 1975 Bob Marley vocal & # 8220 ; Natty Dread & # 8221 ; ( & # 8220 ; natty & # 8221 ; intending knotty ) . Not all Rasta have dreadlocks. Some are known as clean-faced Rastas.

In the 1980 & # 8217 ; s, a important figure of non-Rastafarian inkinesss began have oning apprehensions as a manner statement. In the early 90 & # 8217 ; s, tendency witting Whites shortly followed suit. All those that were unable to turn the right sort of hair could easy pay stylist to graft premade locks of existent or man-made hair into their caputs. This is going a more and more popular petition from American black adult females that have been consumers of plaits for the last 10 old ages due to the easiness of acquiring up in the forenoon to get down their twenty-four hours without holding to manner their hair.

For those that chose to hold premade locks grafted into or to of course turn their hair into locks, society sometimes looks upon them as interesting and adventuresome. More frequently they are looked upon as rebellious or Afro-

centric. Which in bend is the exact antonym of most black Americans. I have read and studied article after article of past experiences in respects to maintaining up with tendencies and crazes that fit in with the mainstream.

The cost is the most confusing factor of all. Low-level income adult females thank the discoverer of wigs, like I thank the individual who discovered biscuits ( um, um ) . I have spoken to adult females who remember the hebdomadal rite of hot combing their hair in the kitchen next to the range by their female parents, merely to hold it crisp once more in normally less than twenty- four hours. Particularly if they did non insert rollers. Not to advert all of the money they spend today to hold it done professionally on a continual footing. I have spoken to work forces every bit good who have spent 15 dollars a dad to hold their hair cut into the current popular manner merely to necessitate a touch up or full re-cut once more in four yearss ( including myself ) .

Author bell hooks refers to the late 1880ss, early 1890ss adult male when she wrote & # 8220 ; Heterosexual black adult females talked about the extent to which black work forces react more favourably to adult females with consecutive or straightened hair & # 8221 ; ( hooks 84 ) . Yet, many adult females I have spoken to who have locks say that they ne’er saw the beauty that they now see in their ain faces, as opposed to when they had processed hair. Most feel that holding locks leaves the natural beauty of the face to demo. These adult females are content with themselves.

Most black work forces here in America that I have spoken to who hold had or now have locks say that they are an extension of who they are culturally and spiritually. These same work forces said that this helps them reaffirm their individuality. Few have acknowledged holding them for purely a expression different from the mainstream. The bulk of black work forces say that their locks are an extension of who they are. In every individual case each person expressed a religious transmutation of some sort. Normally, a yearning to happen the historical connexion with their ascendants and the extraordinary leaders that came before them. In these instances, they refer to their locks as Nubian Locks ( & # 8220 ; Nubian & # 8221 ; mentioning to the black adult male & # 8217 ; s history in Africa and their illustriousness as patriarchal male monarchs ) . These are the locks that I desire to turn and have on proudly.

I like to smoke all right manus made cigars, non marijuana. I like to play tennis, as oppose to standing on a street corner. I have a beautiful household, good paying occupation and I am a full clip college pupil. However, should I have to consist my religious and cultural transmutation in order to be accepted by the position quo? I will non.

maulerss, bell. & # 8220 ; Straightening our Hair. & # 8221 ; Identities. Ed. Ann Raimes. Boston: Houghton

Mifflin Company, 1996.

Ten, Malcolm. & # 8220 ; Hair. & # 8221 ; Multitude. Ed. Chitra Divakaruni. New York: Mc Graw-Hill,

Inc. , 1993.

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