We get it all the time. And we are just doing our job. We are working and going to school when we get to The United States of America. When we communicate with those we work with many are unable to speak English well . When we laugh and talk many times one of us can’t speak anything English except words that are directly dealing with the job we may be working.
It is quite a revelation to one’s thoughts to find there is just a lack of true understanding when people arrive in the United States from elsewhere . Readers we are talking about people that lived thousands of mile away on the other side of the world. These people (African) have already learned 2-3 different languages by the time they are 8. Now many of them arrive in America with only a mind to make a living and to learn what American culture is about. We want to taste this milk and honey. We have read about it and we have seen it on television.
To tell you the truth I now see that America is a place of many cultures and languages. There are grocery stores that maybe 88% of its customers are foreign. They just will not shop at the grocery stores every American shops in. They have certain tastes that only these certain stores provide. Also many Americans just do not know anything about some of the shopping places foreigners frequent. There are many things that we must think about. We have a certain gift that we have that makes us unique on what we do. Many people can do it if they were to practice constantly. But we are practicing and living this thing so today we service you in what we know to do. Just as many Asian people do nails, there are few cultures that do nails for a living in the United States.
Many times we tend to find fault in anything that we might think of we might do better than someone else. If we are into a business affiliated with people that do things similar for another company or people we know or we do ourselves, we always have advice or some type of burning sensation inside of us that brings forth fault in others. Or just a strong urge that makes us have a very strong opinion about what someone else is doing.
For some reason people always talk about foreigners are over here taking over. These sayings have a certain weight on one’s heart with a certain urge that plain Ole wants to stop anyone that was not born in America to not be able to grow. We listen to news and many conversations that sway a person’s thinking to the point that hate is in the heart.
Can we work the way we work and do a great job is all I ask. I want to let God judge the world. I want to work and help people get to where they need to be and survive. Yes I believe learning English is a must especially to those of us planning to make a life here in this Great country the United States of America. Something we would like to do is not annoy anyone when we speak a language given to us by our ancestors. We are working late many times and we are very tired many times. As we get tired as we need energy to move and we try to keep ourselves busy by talking and having fun.
When we have fun we are not being loud as we can. Nor do we bend over to get close to a customers ear so that we may perceive to be super loud. We have a culture that we do things different from other cultures. There are no two cultures the same on earth. I want to be allowed to live freely without breaking the law. We are working very hard to get your hair the way you want it. We are cleaning to make you feel relaxed and not afraid to sit back in chairs. And we play spiritual music to keep peace on the atmosphere. Once we all learn English we will then be able to hold a conversation with all customers. No person on earth can be a robot nor can people come in for a service and make an environment not healthy. We are here to do what you need but we must communicate with each other because we feed off of each other for energy. We also know that sitting for more than 4 hours can be irritation in itself. But do know that time is a part of your blossoming beauty my lovely ladies.
Understanding us as we understand you should not be not so fun. Maybe we all should try to allow people to live and as long as we are not hurting anyone or invading anyone’s space life can be fun and understood while we work. Thank you all for listening and reading. We ask that you all please support us because we love what we do. Do not nail us to the cross because we have an answer that does not live up to your standards. Let us not have such a short fuse. We come in peace my sisters.
It is time to just live with everybody in harmony. It is very sad that there are those certain someones out to destroy others for no reason. Ladies we are welcoming you with open arms, so ask questions and think of more things to ask. We only want you to feel comfortable with us. We need your business. We are here to give you a service to remember. Thanks .
States Don’t Understand African Hair Braiding. That Hurts These Small-Business Owners.Many cosmetology schools don’t teach hair braiding, and yet most states require African hair braiders to be licensed cosmetologists.
BY SOPHIE QUINTON
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Customers who visit Salamata Sylla’s tiny hair salon in Kent, Wash., will find two chairs, a television, a wash basin, and not much else. Sylla, 30, mostly uses the basin for rinsing combs. Using her hands, she transforms hair into braids, cornrows, and—her specialty—Senegalese twists.
In Washington state, African hair braiders can open a salon with just a business license. At least, that’s what Sylla thought, until inspectors from the Department of Licensing told her she needed a cosmetologist’s license to braid in hair extensions.
Now Sylla is suing the state with help from a libertarian law firm called the Institute for Justice. Since its founding in 1991, IJ has sued on behalf of hair braiders in 10 states and the District of Columbia. Of eight completed cases so far, two were won in court and six led to a change in licensing rules. Both the firm and its clients believe that occupational licensing laws can infringe on a constitutional right to earn a living. In the case of hair-braiding regulations, they also have the troubling effect of targeting mostly minority women and their businesses.
Sylla started braiding hair as a child, in Senegal, and started to braid professionally as a teenager. “Being able to braid hair the way people like it—it’s a passion. It takes a lot of practice and patience,” she says. With her braiding income, Sylla supports herself and her three children.
The run-in with inspectors left her frightened and frustrated. To get a cosmetology licenses in Washington, you need to complete 1,600 hours of education at a community college or a trade school, and then pass a test. Cosmetology courses cover everything from waxing to pedicuring, but they don’t always teach hair braiding.
Sylla knew that in 2004, another Seattle-area braider had successfully sued the state over licensing requirements. She researched the case online, found the braider had been represented by IJ, and contacted the firm. She says she wants Washington’s laws on what hair braiders can and can’t do to be clear, and to reflect what actually happens inside stores like hers.
IJ may be the only public-interest law firm of its kind. Launched with seed money from billionaire Charles Koch and funded by private donors, the organization represents clients suing in favor of school choice and against government seizure of private property, as well as challenging a wide range of regulations that can make it tough to start a business.
Current and former clients include Chicago food-truck owners protesting city vending laws, Louisianans who want to sell flowers without taking a flower-arranging exam, and Arizonans who want to start animal massage businesses without becoming veterinarians. Some clients request representation, like Sylla; sometimes IJ hears of a regulation and looks for an entrepreneur who wants to challenge it.
The argument IJ lawyers usually encounter is that occupational licenses are needed to protect public health and safety, says Dick Carpenter, the institute’s director of strategic research. But governments generally create licenses in response to lobbying from industry groups. “The license is the fence around their occupation,” he says, something big business creates to keep competitors out.
Hair-braiding regulations show how arbitrary the occupational licensing process can be. Braiders cannot work without a license in 39 states, with education requirements ranging from six hours in South Carolina to 2,100 in Iowa, according to IJ’s findings. Twenty-four states require braiders to become licensed as cosmetologists or hairstylists.
In IJ’s view, hair braiding poses no threat to public health and safety. Some braiders don’t even use combs, let alone dangerous chemicals. They argue that consumers should be able to choose stylists on the free market without government interference.
The braiders IJ represents agree that their lawsuits are about economic liberty. “I say that braiding freedom is the new civil-rights movement. But that’s not really hitting the hammer on the nail, says Isis Brantley, 56, a Dallas natural-hair-care guru. “Braiding freedom is to gain economic justice, economic liberation.”
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Entrepreneurs like Brantley feel they’re part of a cultural struggle, too. Brantley has worn her own hair in a voluminous Afro for about 20 years, to show everyone that black hair is beautiful hair. Brantley calls African hair “the most profound hair in the world.” It has a unique texture that, in America, has long been misunderstood or outright rejected by the dominant culture. Traditional braids and dreadlocks are still considered unprofessional and even banned in many settings—including, until recently, the U.S. military.
By teaching others how to style African hair traditionally, Brantley wants to both give them a livelihood and to spread respect for kinky and curly hair. With IJ’s help, she’s suing Texas over a requirement that practitioners must be state-licensed barber instructors (not necessarily hair braiders) in order to teach the 35-hour course required for a hair-braiding license. She wants to open her own natural-hair-care school.
IJ’s hair-braider clients include Obama voters, Romney voters, and independents. They may not consider themselves activists, but they all want to take action against regulations they deem unfair. They want to get creative with customers’ hair without inspectors challenging them. “I want to be able to work in peace, you know. I’m not asking for too much,” Sylla says.
#naturalhair #senegalesetwists #boxbraids #africanhairbraiding #majorstyle
The type of black woman who would wear red (hair color) has confidence and style.”
The long hidden controversy among African-Americans publicly exploded in November when seventeen-year-old Michelle Barskile in North Carolina was turned down for her sorority’s debutante ball. Several weeks later Ruth Sherman, a white elementary school teacher in New York, fled her school after heavy fire from some black parents. The issue for both women was hair. Barskile’s offense was that she wore her hair in a dreadlocks style that her sorority chapter deemed unacceptable. Sherman’s offense was that she read passages from the book Nappy Hair to her mostly black and Latino students. The parents claimed this demeaned blacks.
The two women discovered that few things generate more anger and passion among black women than their hair. Some black critics say that black women are in a frenzied search to shed the ancient racist shame and stigma of “nappy hair” =”bad hair” by aping white beauty standards. Others say that, like many non-black women, black women are hopeless captives of America’s fashion and beauty industry, which is geared to making them more attractive and pleasing to men. Many black women counter this by saying that they are merely seeking their own identify or “to look better.”
“Get gorgeous! Steal the spotlight with this glamorous upswept design.”
They are all right. But the great hair obsession among many black women is deep. So deep that the spotlight is on black women no matter what happens. The beauty care industry has skillfully fed that compulsion with fantasies of physical glitter and social glamour. They are the spotlight and turned them into mammoth profits. Hair care product manufacturers have sold many black women on the notion that their hair is the path to self-esteem, success, and sexual allure. A century ago the legendary Madame CJ Walker built a multi-million dollar empire on the premise that black women want to look like white women and that “good hair” is the key to independence and prosperity.
“Elegance, spiced with Southern flavor begins with a mane awash in a light golden blond shade.”
The dozen or more black magazines devoted exclusively to hair dwarf that of the number of general interest black publications. The hair magazines are so wildly popular that many librarians are forced to put them under lock and key to prevent them from being pilfered by patrons. The five giant hair product manufacturers, Proctor & Gamble, Helene Curtis, Alberto-Culver, Bristol Meyers, and Johnson & Johnson dominate the hair care industry and are household names among black women.
Here a some products that black can use and even caucasion people. these products are made by companies that try very hard to bring natural standards to many;
1. As I Am
2. Jamaican Mango & Lime
3. one ‘n only
5. Sunny Ilse
We sell these products at our our styling salon in Virginia Beach, Virginia. We use these products on your hair as we prepare your hair for the next event you plan to attend.
“A perfect evening entrance begins with a flawless hair design.”
The Afro or natural hair look of the 1960’s and the braid craze of the 1990’s are touted as examples of black women rejecting white beauty standards. The Afro style was short lived, but never completely gone. The Afro was seen as a revolutionary example of black power and conscience. Many groups stood up for blacks during the time Martin Luther King and Malcolm X marched in the 1960’s, these groups wore Afro styled hair and clinched their fists as a symbol of Black Power .As a culture” Black people tend to use what they believe” in and” their situation they are in” (way of life) as all intertwined into fashion. Today’s braided look is closely tied to black pride and a celebration of the ground that was laid by our forefathers in a great struggle. Understanding this and all we have been through the fashion lifestyle is always going to be a staple of black women in their own right.
Even many black women who sport the bald look are fixated on matching the proper clothes, make-up and ear rings with the style. Most soon tire of these hair fads and retreat back to the straightening comb, fashion braids/extensions or a perm. A bald head is not something that is a must for any women to go out and compete. All that I can say is a felling of who a black woman is comes from her heart and no longer from what the television says.
We have heard many stories in the past where blacks needed to conform to what society was doing and those things that seem to matter in the corporate world. Yes we know about the rules and what we have to do in order to survive in an professional environment. But this great hair obsession is driven by the great ancestors from our past thousands of years ago. We see that the line is being drawn in so many areas of life where a persons hair has nothing to do with their mind . Therefore there are people paving the way for people of different ethnicities to have their roots and their religion be seperate from work. Judging a person because of the style of their hair is wrong. It is almost asking a person to sell their soul in order to feed their family in some of these jobs. fashion and hairstyles are the most popular and perverse expressions of those values.
Let us not be afraid to be free and live beautiful. Walk into any room with authority and share in the value of your strength. your style, your hair, and your mind are all a part of you . Celebrate being you with a value on it. You are a winner and you are pretty.
senegalese twists1African hair sculpture is what they call it in Africa and to them it is an art. Africans hardly ever leave their hair or their body plain it is all about “natural” state. Africans spend lots of time and energy on grooming and self-admiration. Sounds like it’s the same way there as it is here because I love to “groom.” Ha ha. Even looking at youth today in the African-American community they express themselves just as they feel. Anyway, Africans did spend a lot of time on their hair and looks but special attention to their hair. The “art” of hairdressing was practiced mostly for women and male hairdressers can hardly be found. The skill of hairdressing has been handed down from generation to generation and requires artistry, manual dexterity, and patience because many of their styles are elaborate and time-consuming. For most African women hair is a medium for creative self-expression.
Now their hair is styled for many different reasons. In some parts of Africa, hairstyles help to determine age, in others ceremonial occasions are marked by special styles. The design and construction of hair depends on different factors, some hair styles may need sisal, clay, the bark of trees, or cloth pads; in other cases it could involve intricate knitting, braiding, and threading of the hair. The most complex styles can take up to several hours and sometimes even days. That’s true here also and we got it from them. The slave master’s wife’s would watch the women braid the kids and each other’s hair and would want their hair to be the same as theirs because the styles were so beautiful. Anyway, they found that you could find complex styles only in the interior of the continent where people still live “primitive” and they have time for all that stuff. In urban areas, the styles are simpler where they have adopted western styles.
OK, if you draw a line running from Dakar, Senegal in the west and to Khartoum, Sudan in the east you will see that to the north of the line live the light-skinned, straight-haired Hamites and Semites of North Africa. These would have been the so called “house slaves” or could even be passed of as being white in some cases. Around the dividing line, the people would have been brown-skinned and would have had curly hair because of Semite or Hamite intermixtures. They were in the middle of everything, they were not house slaves and not in the field just there, but doing work nonetheless. South of the line live the dark-skinned, kinky-haired members of the black race. Each region has it’s own traditional styles, and each group of people has it’s own code of aesthetics, which distinguishes it among the multitude of ethnic groups in Africa.
Hieroglyphs and sculptures illustrate the attention Africans have paid to their hair for thousands of years. Some of the earliest Nok and Benin busts from Nigeria show intricate hairstyles. Men and women from all levels of society wore their hair to indicate their place of birth, material status, occupation and wealth. Religious vows, significant events, and symbols could be represented in braid work. In addition to creating a great do, the stylist also transmitted cultural values.
Flamboyant hair sculptures are in the evidence today in African cultural groups. Women from diverse areas of the continent have a common technique of wrapping a section of hair with thick thread from the scalp to the hair ends, which can be made to stand up straight or can be worn down, framing the face. The wrapped sections of hair can be coiled and attached to each other with more thread, yielding very intricate creations suited for special occasions.
Stylistic considerations have become blurred across the boundaries of geography, ethnicity, gender, and time, but contemporary African-inspired hairstyles continue to demonstrate techniques and aesthetics from ancient times. This art survived the middle Passage, the time when slave trading was in full force. Braiding and hair wrapping have been practiced in their most basic forms for as long as there have been African-Americans, nearly five hundred years.
Little girls received their first simple pigtails or braids by their mom or their grandmother. Brushing, oiling, and braiding the hair helped it to grow. Even with the invention of the straitening comb in the early 1900s, little girls had their hair braided with bangs, barrettes, ribbons, or clothespins. Only on Sundays or special occasions did the younger girls wear their hair loose and curled with hot curlers. These hairstyles require daily maintenance unsuited to the activities and schedules of the kid or the parents. (That is exactly how it is at my house. When I was a child my mom always kept my hair braided and now my sisters hair is always braided up so it wont take extra time to get ready in the morning.)
A rebirth of cultural awareness among African-Americans, starting in the 1960s, resulted in the gradual acceptance of cornrows, which filled in for the Afro as a stylish expression of identification with the “Motherland.” The braiding technique was named for neatly planted rows of corn. Cottage industries prospered as African-American women who had been practicing met an increasing demand for the convenient and versatile coiffure. Professional stylists introduced innovations based on old techniques. Variations included extensions-synthetic or human hair woven into the hair top to give it a longer appearance and so you could wear beads. Black print media, especially Essence magazine, acted as cultural agents for the dissemination of creative new braided looks. Television helped performers such as Stevie Wonder gain renown for their elaborate cornrows as well as their artistic achievements.
Now Dreadlocks is the last thing im going to talk about. Dreadlocks are NOT new. This hairstyle is possibly as old as the existence of Africans. Sculptural renderings of some of the Egyptian pharaohs seem to indicate they had dreads in their hair. Rastafarians did not adopt the style to start a new trend; based on a Nazirite vow they have declared to never let a comb or scissors to touch their locks. While the style is sported by some of the ultimate black self-affirmation, and even some whites have successfully adopted it, general acceptance was slow coming and is just now becoming popular here in the U.S.
After reading books on my ancestors I have a deeper understanding of where I come from and that the hairstyles from back then are the same but different. They are the same because people still wrap their hair, braid it up and have dreads. It is different because they are not the same styles per say, their styles back in Africa were all about who they were. Nevertheless, I guess if they saw ours, they would wonder why they are so plain as our upbringing is who we are today in a culture we live in that is not our own. Anyway we are finding our way and teaching ourselves what we have as a culture just looking back.