As we celebrate the beauty and diversity of African culture, it is time to confront the insidious challenges that persist, often disguised as something else. Internalised racism, a complex and subtle issue, affects many individuals, particularly those from marginalised racial groups. It’s a silent struggle that Africans face whether alone or as a group that can lead to self-doubt, shame and disempowerment. It is inspired by various factors over which a person might think they have control over but because of the subliminal nature of this type of racism its true nature can destroy a mind.
Internalised racism is quietly eroding an Africans self-worth and cultural identity. It’s a complex web of negative stereotypes, These are mainly based on prioritising eurocentric or American standards and imposing cultural shames that we have unwittingly internalised. But how does it happen and more importantly, how can we break free?
A MIRROR’S DISTORTED VERSION
How often do you stand in front of a mirror, critic your features and wish for a different look, nose, hair, etc? How much do you trust your mirror? Are you comfortable with the height it shows of you? Are you content with the skin colour that it shows of you? Is you hair straight enough? Some or all of your answers to these questions give an idea on the extent to which racism has been internalised in you.
Prioritising Eurocentric and American Standards
This self-scrutiny is often fueled by societal standards that prioritise European and American features over their own natural beauty. Preference for a lighter skin tone is a stark example of this. We seem to have been conditioned to believe that our worth is tied to our proximity to whiteness. In other areas you are likely to find that people make attempts to make their hair straight maybe innocently but on analysis that is shelved aside by reality of potential subliminal influence from a media that preaches eurocentric standards.In some African communities, adopting an American accent might be seen as a status symbol or a way to appear more “Western” or “modern.” This can be linked to internalized racism, where individuals may unconsciously perpetuate the idea that Western culture is superior to their own.
Feelings Of Cultural Shame
Our cultural practices, traditions and heritage are the foundation of our identity. Yet, we have been made to feel ashamed of them. We have been told directly or indirectly that our languages are inferior, our customs are outdated and our histories are irrelevant. This cultural shame is a potent tool of internalised racism, disconnecting us from our roots and erasing our sense of belonging.
WHY ARE MANY PEOPLE UNAWARE OF THEIR SUBJECTION TO INTERNALISED RACISM
What contributes to this lack of awareness? What are the factors that make it challenging for individuals to recognise when they’re internalising racist attitudes and stereotypes? A myriad of responses exist to these crucial questions.
Socialisation
Growing up in a society where racist attitudes and stereotypes are prevalent can lead to internalisation of racism without realising it. Socialisation plays a significant role in shaping our perceptions and attitudes, often unconsciously.
We’re taught to conform to societal norms and if those norms are racist, we may internalise them without questioning. Conformity to dominant beauty standards also can perpetuate internalised racism. We are often socialised to fit into certain beauty standards and if those standards are Eurocentric ot American, we may internalise them without realisi it.
Limited Exposure To Different Perspectives
Limited exposure to diverse perspectives, histories and experiences can contribute to internalised racism. Education is key to understanding and recognising internalised racism, but it’s often lacking or inadequate. By not learning about systemic racism, privilege and oppression, individuals may not be equipped to identify internalised racism.
In fact, some people tend to suggest that certain things are too political and that they are not politicians. The saddest thing about this approach is that these people negate the fact that the politicians fight on their behalf and they have a responsibility to protect the gains.
Media Misrepresentation
Mediia can also be dangerous if it is just imbibed without ascertaining the value and meaning of its message. Exposure to biased or stereotypical media representation can reinforce internalised racism. Media has the power to shape our perceptions and attitudes and if it is biased or stereotypical, it can perpetuate internalised racism.
Due to media influence people had been mimicking the best selling singer of all time, Michael Jackson as an example. Not that we should not follow our idols, but I think it’s crucial that we put a political context to things that we follow as we are likely to be victims as well. If Michael Jackson had internalised racism in his look, in people’s cheap versions of trying to look like Jackson he had we are also victims of internalised racism.
Community Influence
Internalised racism can also be perpetuated through family and community dynamics, often unintentionally. We are influenced by our family and community and if they are perpetuating racist attitudes and stereotypes, we may internalise them without realising it.
Systemic Racism
Living in a society with systemic racism can normalise racist attitudes and stereotypes, making them harder to recognise. Systemic racism is often invisible, making it challenging for individuals to recognise and challenge.
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It is also true that oppression is meant to lead to internalised racism, making it challenging to distinguish between internalised and obvious racism. Remember your oppressor is aware that he will always be next to you to impose his oppressive measure. So a successful oppressive operation includes creating a sense where the victim continues with the oppressive measures unguarded . Internalised oppression can be a complex issue, and recognising it requires a deep understanding of systemic racism and power dynamics.
SELF REFLECTION: A NECESSITY
Limited self-reflection and introspection can hinder recognition of internalised racism. Self-reflection is key to understanding and recognising internalised racism, but it’s often lacking or inadequate.
Confronting internalised racism can be uncomfortable, leading individuals to avoid acknowledging it. It is often easier to ignore or deny internalised racism than to confront it head-on.
Power imbalances can contribute to internalised racism, making it harder for individuals to recognise and challenge it. Power dynamics play a significant role in shaping our perceptions and attitudes and recognising internalised racism requires an understanding of these dynamics.
Recognising internalised racism is a crucial step towards healing, self-acceptance and empowerment. By acknowledging and addressing these factors, individuals can work towards dismantling internalised racism and promoting self-love and acceptance.
THE HAIRSTYLE-IDENTITY DILEMMA
For purposes of this piece we are going to focus on hairstyles to argue how internalised racism keeps raising its ugly head.
Hairstyles, an integral part of African identity, have long been a powerful tool for internalising and perpetuating racism. Historically, societal beauty standards have led to the devaluation of natural Black hairstyles. These beauty standards have been imposed upon Africans, at various points and in various ways, affecting an African’s self-esteem and etuating internalised racism.
The history of chemically altered hair is complex and multifaceted and has attracted attention overtime when considering the issue of internalised racism. While perms were not solely a result of racism, they were often used as a tool to make Black people conform to Eurocentric beauty standards, which privileged straight hair over natural textures. It is also worth noting the misuse of words to represent these products. It is called permanent wave (perm) as if its impact on one’s hair is permanent. Truth is that the treatment doesn’t permanently alter hair texture. It temporarily changes the hair’s structure until it grows out or is cut off. Put differently this is the use of chemical hair treatments to alter the hair’s texture and create curls or waves temporarily.
In the early 20th century, straight hair was seen as more professional and desirable, leading many Black women to use chemicals to alter their natural hair texture. This was partly an outcome of systemic racism and societal pressure to assimilate.
The evolution of perms reflects changing attitudes towards beauty and identity, with a growing appreciation for diversity and inclusivity. Today, perms are seen and used as a styling choice, rather than a necessity to conform to societal norms.
SOCIETY WAGING A WAR AGAINST INTERNALISED RACISM IN THE HAIR INDUSTRY
In response to internalised racism Africans have made some various attempts to deal with this mental oppression.
The Afro Hairstyle
The Afro hairstyle is more than just a style; it’s a powerful statement of identity. For centuries, the Afro Hairstyle has been a part of African heritage, evolving into various styles and forms.
The Afro Hairstyle originated in Africa and was worn by various ethnic groups as a symbol of spirituality, strength and beauty. In the 1960s and 1970s, the Afro Hairstyle became a rallying cry for the Black Power movement in the United States of America (USA);epresenting unity and resistance amongst Africans against oppression.
The Afro is a celebration of natural beauty, rejecting societal norms that favoured processed hair. Icons like singer Dobie Gray and one of Africa’s greatest sons, Patrice Lumumba wore and popularized the Afro Hairstyle making it a symbol of Black pride and identity.
Dreadlocks
Dreadlocks, a unique and iconic hairstyle, have been a part of African culture for centuries. This hairstyle is characterised by matted and twisted hair.
Dreadlocks have their roots in ancient Africa, where they were worn by various tribes and cultures. In many African societies, dreadlocks were associated with spiritual growth, wisdom ad strength. They became a powerful symbol of cultural identity. They represent a connection to African heritage and a rejection of European societal norms.
Dreadlocks have inspired fashion and art, remaining a potent symbol of resistance and identity. Today, dreadlocks are worn in various stylesm
SOMEWHERE IN THE MIDDLE
A clean shaved head is somewhere in between.
When I was still a small boy we used to enjoy wearing different haircuts – a barber shop would have more than 10 different hairstyles with a clean shave to the head being the cheapest. It was the cheapest because there was the least demand for it and in most cases it was given by adults or Educators as punishment for not combing your hair. We used to literally cry when beset by what seemed an unfortunate circumstance.
A political fundi of mine informed me, though, that beyond the childish contestations we made by crying, there was a political genesis behind that. Historically, it was used as an imposition of western standards on Africans which prioritised smooth and straight hair over the rough textured Black hair. Therefore, as the fundi reveals, this led to Black people facing penalties for wearing natural hairstyles. The removal of hair in such a context is meant to affect self esteem.
The irony in all of this is that the last time I did not do a clean shaven hair cut was when I was still a teenager. From my late teens onwards out of my choice I have been religiously doing a clean shave or a variation called a brush cut.
The media and personalities may have exposed me to the style but my choice of using it was independently driven. The reason I use this hairstyle is based on the ease of it’s completion, manageability and ease ti maintain at home. The clean-shaven head has become a popular hairstyle, symbolising a sleek and It’s a look that exudes confidence and sophistication. I’m sure if I were to cry I would fill buckets and tanks over what would have been a self imposed punishment beyond my teens. tyle that’s popular among both men and women, and is often seen as a way to make a bold fashion statement.
A WAR FOR MENTAL FREEDOM
Inrnalised racism requires awareness, understanding and collective action to address it’s effect.
Negative stereotypes of the African nation by fellow Africans or themselves is a type of social conditioning that we ought to not yield to. It weakens our ability to successfully fight racism because it has been artificially implanted onto our conscience. Because it is a result of systemic racism we should also be systemic in addressing it. We should not leave any stone unturned.
What is obvious is that this types of conditioning goes into violating our ability to be who we are or who we want tbut dictates that eurocentric routes represent all humanity.