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The Afro represents cultural change within Black Diaspora

NNPA NEWSWIRE — “There was some early blow-back resulting from the Afro. Beside the fact that many Black parents then frowned on the new expression of Black pride—and often prohibiting younger children from donning this haircut—White society was uncertain what to make of this outward and unapologetic show of African American pride and independence.”

Published

6 years ago

September 29, 2019

Oakland Post

A once ‘defiant’ hairstyle remains mired on controversy

By Merdies Hayes, Editor, Our Weekly News

“How ya doin’? Good to see ya. Have a seat.”

O.D. Threatt makes way for the barber chair. You feel at home as he affixes the bib over your chest. He takes your glasses. He asks the usual question: “Cut it short?” He hasn’t needed to boost the chair upward for at least 50 years.

Between the chit-chat about the Dodgers or Lakers—there’s very little political talk—the subject of the Afro (or “natural”) comes up, of which he is a font of knowledge. O.D., by his estimate, has probably given 50,000 haircuts over the past 60 years. Of those, there’s a good chance that half have been Afros since his days at the legendary Upright Barber Shop at 58th Street and Central Avenue in South Los Angeles. Back then, in the late 1960s, it was the place to go to wear that distinctive style that marked a new era of Black social consciousness.

Wanting to make a statement

“I was thinking about that just the other day,” he said. “You know, before the natural, Black teenagers generally kept their hair relatively short. Much more conservative, often with a “Kennedy part” on the left side. That all changed with the natural. The kids wanted to make a statement. They wanted a separate identity from White America.”

There was some early blow-back resulting from the Afro. Beside the fact that many Black parents then frowned on the new expression of Black pride—and often prohibiting younger children from donning this haircut—White society was uncertain what to make of this outward and unapologetic show of African American pride and independence.

“No, a good many parents would not let their little kids have a natural,” O.D. explained. “That was a little too daring—a little too ‘militant’—for the generation who moved from the South after World War II. It was different for the teenagers. They saw people like James Brown, Angela Davis or the Black Panthers wearing a natural, and this expression was part of new generation of kids who were exposed more to their history going back to slavery and further back to Africa.”

Turning tables on ‘nappy,’ ‘woolly’ hair

In the 1960s, Black people said, essentially, “to hell with that” and turned the tables on the familiar and unflattering tropes of “nappy,” “woolly” and “unruly” hair in liberating themselves from any and everything originally associated with White “acceptance.” After generations of subjecting themselves to European beauty standards, African Americans decided to take back their hair. This newfound acceptance was widely known as the “Black Is Beautiful” movement, which sprang from the Black Power movement.

With political activists such as Davis, Huey P. Newton and Jesse Jackson proudly rocking Afros while fighting oppression, the hairstyle quickly emerged as a symbol of Black beauty, liberation and pride.

Black activists were agitated by White supremacy and Jim Crow laws. As well, they wanted to show an outward sign of their frustration toward Dr. Martin Luther’s King Jr.’s philosophy of nonviolence. The Afro would become Black beauty personified—and done without White validation. The Afro did not care about critics. It did not care about
disapproving looks. For many Black men, it was about “cool pose” and, to a degree, about hyper-masculinity in the face of police brutality and constant oppression.

What may be most interesting about the Afro is its cultural trajectory. In the 1970s, for instance, the Afro was perceived as a major political statement that, beforehand, would have never appeared in the pages of a mainstream publication, or graced the motion picture or television screens. The Afro originated in both a political and emotional climate. The style would fit with a broader generational rejection of artifice but, more importantly, it expressed defiance of racist beauty norms, rejection of middle-class conventions (much like the hippie movement of the mid-60s) and demonstrated pride in Black beauty. The unstraightened hair of the Afro was simultaneously a way to celebrate the cultural and physical distinctiveness of the Black race, and to fully reject practices associated with any emulation of Whites.

An ‘in-your-face’ style for Black youth

“You didn’t see Black celebrities or athletes wearing the natural. Willie Mays didn’t have one. Neither did Jim Brown or Muhammad Ali in their early days,” O.D. said. He explained that the Martin Luther King generation would have said the Afro was a little too “in-your-face” and that it would do more to instigate White America rather than attracting them to the subject of Black equality.

“The young people saw it differently,” O.D. noted. “This was their time to speak. It was their time of self-expression. The Black teenagers wore the Afro with pride and distinction because it was theirs…and no White person could take it away from them.”

Black hair has been an integral feature of Black history, from African tribal styles to Caribbean dreadlocks. In early African civilizations, for instance, hairstyles could indicate a person’s family background, tribe and social status. As an example, when men from the Wolof tribe (in modern Senegal and Gambia) went to war, they wore a braided style, while women in mourning—in other words a widow—would either not “do” her hair or adopt a subdued style.

During the slave trade, these captives took many of their African customs with them to the New World, including their specially-designed combs—not terribly different from the ever-present Afro combs of the 1970s. During the 19th Century, when slavery was abolished throughout much of the world, many Black people felt pressure to “fit in” with mainstream White society and adjusted their hair accordingly.

Emancipation the ‘great oppressor’?

“Black people felt compelled to smooth their hair and [texture it] to fit in easier, and to move in society better (and in camouflage) almost,” said Aaryn Lynch who produced a London exhibition on the history of the Afro comb. “I’ve nicknamed the post-emancipation era ‘the great oppression’ because that’s when Black people had to go through really intensive methods to smooth their hair. Men and women would put their hair in a hot chemical mixture—that would almost burn their scalp—to make it look more European and silky.”

In the 1930s, Rastafari theology developed in Jamaica from the ideas of Marcus Garvey, the legendary political activist who worked to improve the status of Black people. Believers then and today are forbidden to cut their hair and instead twist it into dreadlocks.

While it is not clear when and where the style originated, there are references in the Old Testament. The Hindu deity Shiva is sometimes depicted wearing dreadlocks. Along with the Afro, dreadlocks remain the most distinctive Black hairstyle.

A tumultuous timeline

Black hair—specifically the Afro—can trace a centuries-old timeline:

1444: Europeans trading along the West African coast observe people wearing elaborate hairstyles, including Afros, locks, plaits and twists
1619: The first slaves are brought to Jamestown, VA, many of which have an Afro and/or plaits and twists
1700s: Calling Black hair “wool,” many Whites dehumanized slaves. The more elaborate African hairstyles could not be retained
1800s: Without the traditional combs and herbal treatments, slaves rely on bacon grease, butter and kerosene as hair conditioners and cleaners. Lighter-skinned, straight-haired Blacks would command a higher price than the more “kinky-haired” slaves
1865: Slavery ends, but Whites look upon Black women who adopt a Western coiffure as “well-adjusted” meaning that “good’ hair is a specific White attribute
1880: Metal hot combs, invented by the French in 1845, are used by Blacks to temporarily straighten kinky hair
1900s: Madame C.J. Walker develops a range of hair-care products for Black hair
1954: George E. Johnson launches the Johnson Products Co. with Ultra Wave Hair Culture to be used as a “permanent” hair straightener for both Black men and women
1963: Actress Cicely Tyson wears cornrows on the television drama “East Side/West Side”
1970: Angela Davis becomes an icon of the Black Power movement with her large Afro
1971: Melba Tolliver is fired from the ABC News affiliate in New York for wearing an Afro while covering the marriage of Tricia Nixon
1988: Director Spike Lee exposes the schism between “good-hair/bad-hair” among African Americans in the film “School Daze”
2006: Black hair care becomes a billion-dollar industry
2009: The movie “Good Hair” grosses $4 million

Celebrating Black beauty

At the peak of its popularity in the late 1960s and early 1970s, the Afro epitomized the “Black is Beautiful” movement. In those years, the style represented a celebration of Black beauty and repudiation of Eurocentric beauty standards. The Afro also created a sense of commonality among African Americans who saw the style as a mark of a
person who was willing to take a different stand against racial injustice.

Even today, the natural state of Black hair causes debate in the workforce. Because certain African hairstyles may leave White employers baffled and confused, many workplaces still do not tolerate locks or natural hair and require that Black men and women adhere to a style more suited with White fashion norms.

This debate has led to an historic bill introduced by California State Sen. Holly J. Mitchell (30th District) making California the first state in the country to ban racial discrimination based on natural hair. Known as the CROWN (“Creating a Respectful and Open Workplace for Natural Hair”), the bill was signed in early July by Gov. Gavin Newsom to amend the Fair Employment and Housing Act and the state Education Code to prohibit employers and schools from enforcing purportedly “race neutral” grooming policies that disproportionately impact people of color.

Sen. Holly J. Mitchell’s CROWN Act

“This law protects the right of Black Californians to choose to wear their hair in its natural form, without pressure to conform to Eurocentric norms,” Mitchell said. “I am so excited to see the culture change that will ensue from the law.” Similar legislation has been proposed in New York and in New Jersey, with New York in February banning any form of hair discrimination at school and in the workplace.

History, to an extent, is defined by a simple haircut not simply for one person, but for a generation who came of age during the Black Power Movement.

You see yourself in the hand mirror, just to check if your look remains normal for the times. Everything checks out.

“Everything okay?” O.D. asks. “Looks good O.D. Each time I stop in you seem to trim more gray hair.” “That’s father time for ya,” he replied.

And with that, the bib is removed, and any remaining hair is neatly brushed away until next time.

“Thanks O.D.” “Thank you,” he responds. “See ya next time.”

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COMMENTARY: The National Protest Must Be Accompanied with Our Votes

Just as Trump is gathering election data like having the FBI take all the election data in Georgia from the 2020 election, so must we organize in preparation for the coming primary season to have the right people on ballots in each Republican district, so that we can regain control of the House of Representatives and by doing so, restore the separation of powers and balance that our democracy is being deprived of.

Published

4 days ago

February 10, 2026

Oakland Post

Dr. John E. Warren, Publisher San Diego Voice & Viewpoint Newspaper. File photo..

By Dr. John E. Warren, Publisher San Diego Voice & Viewpoint Newspaper

As thousands of Americans march every week in cities across this great nation, it must be remembered that the protest without the vote is of no concern to Donald Trump and his administration.

In every city, there is a personal connection to the U.S. Congress. In too many cases, the member of Congress representing the people of that city and the congressional district in which it sits, is a Republican. It is the Republicans who are giving silent support to the destructive actions of those persons like the U.S. Attorney General, the Director of Homeland Security, and the National Intelligence Director, who are carrying out the revenge campaign of the President rather than upholding the oath of office each of them took “to Defend The Constitution of the United States.”

In California, the primary comes in June 2026. The congressional races must be a priority just as much as the local election of people has been so important in keeping ICE from acquiring facilities to build more prisons around the country.

“We the People” are winning this battle, even though it might not look like it. Each of us must get involved now, right where we are.

In this Black History month, it is important to remember that all we have accomplished in this nation has been “in spite of” and not “because of.” Frederick Douglas said, “Power concedes nothing without a struggle.”

Today, the struggle is to maintain our very institutions and history. Our strength in this struggle rests in our “collectiveness.” Our newspapers and journalists are at the greatest risk. We must not personally add to the attack by ignoring those who have been our very foundation, our Black press.

Are you spending your dollars this Black History Month with those who salute and honor contributions by supporting those who tell our stories? Remember that silence is the same as consent and support for the opposition. Where do you stand and where will your dollars go?

Oakland Post

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Why Black Parents Should Consider Montessori

BLACKPRESSUSA NEWSWIRE — I have found that there are some educational approaches that consistently provide a safer, more enriching, and more affirmative environment for Black children. The Montessori method, developed by Italian physician Maria Montessori and introduced to the U.S. in the early 20th century, is one such approach.

Published

5 days ago

February 9, 2026

Oakland Post

By Laura Turner-Essel, PhD

As a mother of four children, I’ve done A LOT of school shopping. I don’t mean the autumn ritual of purchasing school supplies. I mean shopping for schools – pouring over promotional materials, combing through websites, asking friends and community members for referrals to their favorite schools, attending open houses and orientations, comparing curriculums and educational philosophies, meeting teachers and principals, and students who all claim that their school is the best.

But keep in mind – I’m not just a mom of four children. I’m a mom of four Black children, and I’m also a psychologist who is very interested in protecting my little ones from the traumatic experience that school can too often become.

For Black children in the United States, school can sometimes feel more like a prison than an educational institution. Research shows that Black students experience school as more hostile and demoralizing than other students do, that they are disciplined more frequently and more harshly for typical childhood offenses (such as running in the halls or chewing gum in class), that they are often labeled as deviant or viewed as deficient more quickly than other children, that teachers have lower academic expectations of Black students (which, in turn, lowers those students’ expectations of themselves), and that Black parents feel less respected and less engaged by their children’s teachers and school administrators. Perhaps these are some of the underlying reasons that Black students tend to underperform in most schools across the country.

The truth is that schools are more than academic institutions. They are places where children go to gain a sense of who they are, how they relate to others, and where they fit into the world. The best schools are places that answer these questions positively – ‘you are a valuable human being, you are a person who will grow up to contribute great things to your community, and you belong here, with us, exploring the world and learning how to use your gifts.’ Unfortunately, Black children looking for answers to these universal questions of childhood will often hit a brick wall once they walk into the classroom. If the curriculum does not reflect their cultural experiences, the teachers don’t appear to value them, and they spend most of their time being shamed into compliance rather than guided towards their highest potential, well…what can we really expect? How are they supposed to master basic academic skills if their spirits have been crushed?

Here’s the good news. In my years of school shopping, and in the research of Black education specialists such as Jawanza Kunjufu and Amos Wilson, I have found that there are some educational approaches that consistently provide a safer, more enriching, and more affirmative environment for Black children. The Montessori method, developed by Italian physician Maria Montessori and introduced to the U.S. in the early 20th century, is one such approach.

The key feature of Montessori schooling is that children decide (for the most part) what they want to do each day. Led by their own interests and skill levels, children in a Montessori classroom move around freely and work independently or with others on tasks of their own

choosing. The classroom is intentionally stocked with materials tailored to the developmental needs of children, including the need to learn through different senses (sight, touch/texture, movement, etc.). The teacher in a Montessori classroom is less like a boss and more like a caring guide who works with each child individually, demonstrating various activities and then giving them space to try it on their own. The idea is that over time, students learn to master even the toughest tasks and concepts, and they feel an intense sense of pride and accomplishment because they did it by themselves, without pressure or pushing.

I think that this aspect of the Montessori method is good for all kids. Do you remember the feeling of having your creativity or motivation crushed by being told exactly what to do, when to do it, how to do it, and why? The truth is that when presented with a new challenge and then given space, children actually accomplish a lot! They are born with a natural desire to learn. It is that spirit of curiosity, sense of wonder, and excitement to explore that Montessori helps to keep alive in a child. But that’s not the only reason that I think Black parents need to consider Montessori.

Fostering a love of learning is great. But more importantly, I think that Montessori students excel at learning to love. It begins with Montessori’s acknowledgement that all children are precious because childhood is a precious time. In many school systems, Black children are treated like miniature adults (at best) or miniature criminals (at worst), and are subjected to stressful situations that no kids are equipped to handle – expectations to be still and silent for long periods, competitive and high-stakes testing, and punitive classroom discipline. It’s easy to get the sense that rather than being prepared for college or careers, our children are being prepared to fail. Couple this with the aforementioned bias against Black children that seems to run rampant within the U.S. school system, and you end up with children who feel burned out and bitter about school by the time they hit 3rd grade.

In my experience, Montessori does a better job of protecting the space that is childhood – and all the joy of discovery and learning that should come along with that. Without the requirement that students “sit down and shut up,” behavioral issues in Montessori classrooms tend to be non-existent (or at least, the Montessori method doesn’t harp on them; children are gently redirected rather than shamed in front of the class). Montessori students don’t learn for the sake of tests; they demonstrate what they’ve learned by sharing with their teacher or classmates how they solve real-world problems using the skills they’ve gained through reading, math, or science activities. And by allowing children a choice of what to focus on throughout the day, Montessori teachers demonstrate that they honor and trust children’s natural intelligence. The individualized, careful attention they provide indicates to children that they are each seen, heard, and valued for who they are, and who they might become. Now that’s love (and good education).

As a parent, I’ve come to realize that many schools offer high-quality academics. Montessori is no different. Students in Montessori schools gain exposure to advanced concepts and the materials to work with these concepts hands-on. Across the nation, Montessori schools emphasize early literacy development, an especially important indicator of life success for young Black boys and men. Montessori students are provided with the opportunity to be

successful every day, and the chance to develop a sense of competence and self-worth based on completing tasks at their own pace.

But I have also learned that the important questions to ask when school shopping are often not about academics at all. I now ask, ‘Will my children be treated kindly? Will they be listened to? Protected from bias and bullying? Will they feel safe? Will this precious time in their lives be honored as a space for growth, development, awe, and excitement? Will they get to see people like them included in the curriculum? Will they be seen as valuable even if they don’t always ‘measure up’ to other kids on a task? Will they get extra support if they need it? Will the school include me in major decisions? Will the school leaders help to make sure that my children reach their fullest potential? Will the teacher care about my children almost as much as I do?’

Consistently, it’s been the Montessori schools that have answered with a loud, resounding ‘Yes!’ That is why my children ended up in Montessori schools, and I couldn’t be happier with that decision. If you’re a parent like me, shopping for schools with the same questions in mind, I’d urge you to consider Montessori education as a viable option for your precious little ones. Today more than ever, getting it right for our children is priceless.

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LIVE from the NMA Convention Raheem DeVaughn Says The Time Is Now: Let’s End HIV in Our Communities #2

Set against the backdrop of the NMA conference, Executive Officers from the National Medical Association, Grammy Award Winning Artist and Advocate Raheem DeVaughn, and Gilead Sciences experts, are holding today an important conversation on HIV prevention and health equity. Black women continue to be disproportionately impacted by HIV despite advances in prevention options. Today’s event […]

Published

2 weeks ago

February 3, 2026

Oakland Post

Black women continue to be disproportionately impacted by HIV despite advances in prevention options. Today’s event is designed to uplift voices, explore barriers to access, and increase awareness and key updates about PrEP, a proven prevention method that remains underutilized among Black women. This timely gathering will feature voices from across health, media, and advocacy as we break stigma and center equity in HIV prevention.

Additional stats and information to know:

● Black women continue to be disproportionately affected by HIV, with Black women representing more than 50% of new HIV diagnoses among women in the U.S. in 2022, despite comprising just 13% of women in the U.S.

● Women made up only 8% of PrEP users despite representing 19% of all new HIV diagnoses in 2022.

● Gilead Sciences is increasing awareness and addressing stigma by encouraging regular HIV testing and having judgment-free conversations with your healthcare provider about prevention options, including oral PrEP and long-acting injectable PrEP options.