The Roots of Insecurity: Why Some Africans Still See Their Skin and Hair as Inferior

 The Roots of Insecurity: Why Some Africans Still See Their Skin and Hair as Inferior

By Ndidi Nichola Okoro, Esq.

Across African cities, the billboards are loud, the beauty salons are busy, and the markets are flooded—with skin-lightening creams and imported wigs. In Nigeria, in particular, a quiet yet powerful narrative unfolds every day: the unspoken pressure to look less African.

Many Nigerian women now spend fortunes importing artificial hair—often from Asia—styled in such a way that wearing natural hair is perceived as backward. To many, not wearing these wigs is to risk being labeled "local", unsophisticated, or even unattractive.

But why has this belief become so deeply entrenched? Why do so many Africans, especially Black Africans, feel their skin and hair somehow make them less?

The answers lie in centuries of history, colonial indoctrination, economic manipulation, and the enduring grip of Western beauty standards.

The Colonial Wound That Lingers

The colonial conquest of Africa was not only a seizure of land but also a calculated assault on African identity. European colonizers deliberately positioned their languages, religions, and beauty standards as superior while portraying African customs, features, and traditions as primitive.

“The colonizers systematically devalued African culture and appearance,” says Dr. Ama Biney, historian and Pan-African scholar. “For generations, African people were made to see themselves through the eyes of their oppressors.”

This psychological assault seeped deep into society. Even long after the flags of independence were raised, the mind remained captive.

The Obsession with Imported Hair

Today, in Nigeria, the obsession with wigs and weaves—especially those imported from countries like India, China, and Brazil—has become a social currency.

There is an almost madness to the way Nigerian women chase after these artificial hairstyles, investing heavily in expensive wigs just to fit in. In some circles, a woman who chooses to wear her natural hair is quickly labeled "razz," "old school," or "local."

“I wore my natural hair to work one day, and someone asked me if everything was okay at home,” shares Ada, a Lagos-based banker. “It’s as if our beauty is now validated only by how closely we resemble people who don’t look like us.”

This is not simply a fashion preference—it is the modern symptom of a deeper inferiority complex that traces back to the colonial era

Global Media and the Beauty Monopoly

Global media has played a huge role in reinforcing these ideals. For decades, Hollywood, Western fashion magazines, and advertisements elevated white or European features: straight hair, lighter skin, slender noses. These became the gold standards.

Meanwhile, African features—dark skin, tightly coiled hair, broad noses—were either erased or stereotyped. The message was consistent: to be considered beautiful or modern, one must move away from their natural self.

“The lack of representation in the media growing up made me question my own beauty,” shares Mpho, a South African fashion student. “It wasn’t until I saw Lupita Nyong’o on the global stage that I started to see myself as beautiful.”

The Double Trap of Colorism

In Nigeria and many African societies, colorism—the preference for lighter skin within the Black community—further complicates the issue.

Skin-lightening products are aggressively marketed, and many people believe that lighter skin translates to more opportunities, greater attractiveness, and higher social status.

“Colorism is colonialism’s twin,” says Nigerian author Chimamanda Ngozi Adichie. “It is internalized racism dressed in the same clothes.”

The pressure to conform is often so intense that African women invest significantly in skin-lightening and artificial hair—sometimes at the expense of their health and financial stability.

Education, Power, and the Economics of Beauty

The problem is reinforced by education systems that often still prioritize European history, literature, and languages, subtly suggesting that greatness is Western.

Additionally, the global economic dominance of Western countries makes the "white standard" aspirational. This leads to a disturbing reality where many African women view imported beauty products—wigs, weaves, bleaching creams—not just as fashion choices but as necessities for social acceptance.

Even local media often glorifies these imported beauty standards, sidelining African aesthetics.

The Cultural Reawakening

Thankfully, a powerful cultural shift is underway. Movements like #BlackIsBeautiful, #MelaninMagic, and #ProudlyAfrican are gaining momentum. More African women are embracing their natural hair, dark skin, and traditional styles unapologetically.

Black-owned beauty brands are on the rise, challenging the monopolies of global beauty giants. African musicians, writers, and filmmakers are pushing back, creating spaces where African beauty is celebrated, not sidelined.

But the road to full self-acceptance requires more than hashtags. It demands systemic change—in media representation, in educational content, in community attitudes, and most importantly, in the way African parents raise their children to love who they are.

Conclusion: A Call for Reflection

The relentless importation of artificial hair and the rejection of natural African beauty are not merely aesthetic choices; they are the echoes of a colonial mindset that has yet to be fully dismantled.

We must ask ourselves: why do we allow beauty to be defined by standards that exclude us? Why do we let our natural selves be labeled as "local" in a derogatory sense, when our cultures are rich, diverse, and inherently beautiful?

Blackness is not a flaw. It is a gift. It is history, resilience, and extraordinary beauty.

The true madness is not in wearing a wig—it is in believing that without it, we are less.

References:

Biney, Ama. The Legacy of Colonialism: Historical and Cultural Perspectives. (2016)

Adichie, Chimamanda Ngozi. We Should All Be Feminists. (2014)

Hunter, Margaret L. "The Persistent Problem of Colorism: Skin Tone, Status, and Inequality." Sociology Compass, 2007.

Nyong’o, Lupita. Sulwe. (2019)

Telles, Edward E. Pigmentocracies: Ethnicity, Race, and Color in Latin America. (2014)

BBC News Africa. "The Skin Bleaching Epidemic." (2018)

#BlackIsBeautiful #MelaninMagic #DecolonizeBeauty #ProudlyAfrican #EmbraceYourCurls #Colorism #NaturalHairMovement #SayNoToColorism #LoveYourMelanin #AfricanIdentity #RepresentationMatters #StopSkinBleaching