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First, the appearances of black women hair is what has been awarded a political approach, and it is also considered to be an extension of the theorization of the experiences, discussions and narratives of the black women lives. In most pieces of literature, the hair of black women has been treated as a correlate of gender and racial issues that revolve around the black women’s faces. For example, by basing on the trending in the hair care advertisements, circumstances that compelled the African American to market their products to the African American population have been explored, yet all these have been largely shaped by the beauty culture (Carter 2003). The aspect of identity has also been brought in by the point that some girls or women resorting to embracing certain hairstyles because they want to look like others, but even these received cultural backlashes. In other cases, hairstyles have been considered as the indelible markers of the gender. It is concurred that even the concept of having a bad, undesirable hair feature was just as common amongst the white population as the black population. Indeed, it is not uncommon to witness this in practice. Many races are still treating hair with equal importance. Nevertheless, the widely accepted approach to bad hair was that oriented towards the racial lines, implying that even hairstyles had a different meaning attached to them based on the racial. In the initial stages, what missed in the discussions was how the hair of black women would associate their hairs with mainstream cultural and social ideas. This was not only the point for women, but also for men. Hair is considered a symbol of the ideals that the wearer stands for, but it also represents the authority of affiliation. (Entwistle 2000). For example, it is conventional to find prisoners wearing short hair, in the same way as one would find the military men. Black women happen to share a collective consciousness about their hair, which is believed to be brought out in various ways. Individual interviews that have been conducted on women regarding how the hair matters and women have been found to offer their excuses based on the gender and racial accounts (Barthes 1983). Yet there are also cases where some groups of women and men have insisted that hair does not matter so much. Even so, such accounts are rear, for even those who represent the view only seem to prefer a certain form of hairstyles, which further seem to represent what they stand and protect (Tortore 1998). There are cases where the hair and skin make-up has elicited sharp reaction as demeaning one race and uplifting the stature of another (Kobena 1994). For example, in the past, the beauty pageants received criticisms for wearing make-ups and hair that demeans the blackness spirit. The incident of Michael Jackson resorting to plastic surgery to become white also elicited similar controversy and questions were raised whether the Black population was any proud of the racial identity. There are other many areas, including hair-styling, where the Black race has been presented to be losing favor to the White race. The view even attracted the slogan by the Black die-hearts that ‘black is beauty’ (King 1963). What can be inferred from all these is the point that it is almost inappropriate to treat the subject away from the racial issues. Indeed, the medium of dressing the hair
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