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Black Families and Body Image: The Need for a Holistic Approach

 

Extensive studies (e.g., Gillen & Markey, 2016; Cussins, 2001) focus on body image and the consequences for mental health. Unfortunately, a scarcity of research examined body image within the context of Black families’ experiences. Issues surrounding body images among Black people must be understood within the broader historical and familial experiences in which they exist. Too often, clinicians focus on treating Black people who struggle with body image without understanding the unique experiences of Black families. This article centers the history of and role of the Black family as an integral part in understanding how one might begin to approach treating body image issues among Black clients.


Why is there a need to bring awareness to this topic?

When you reflect on the Black family experience, there are many things to consider. The overwhelming demand in mental health wellness checks, the need to fit into a society that was not created for them, and the over concerning lack of knowledge for the physical health of the body are all things related to the holistic approach when treating the Black family. The lack of research referencing body image within the context of Black families’ experiences draws concern, and considering the shortage of research, dialogue, and awareness of how to treat Black families, this hinders the Black client’s chances at a full recovery process.

Historical perspective

If we were to look at the history of mental development in the Black family today, we must begin at the time of the Transatlantic Slave Trade. Africans were captured, sold, and shipped to what is now referred to as the United States of America, by way of overpopulated ships. The slaves were shackled and stacked shoulder to shoulder without water and bathrooms for a voyage about 5,000 miles (or 8,000 kilometers; Lewis, 2020). Literature estimated 15 to 25 percent of slaves died during the expeditions (Lewis, 2020) due to malnutrition, communicable diseases, or suicide. Upon reaching dryland, those who survived the vicious journeys ultimately arrived at their first destination, the auction block.

The auction block symbolizes a place of pain, despair, and humiliation. Once placed on the block, slaves were auctioned off based on age, body type, skin complexion, and other demeaning measures creating a structure that deemed the Black body as property to be owned, controlled, and devalued. Black family life was instantly fractured through forced separation and other violent means. Slaves were divided and placed in their designated roles upon arriving on the plantation. Traditionally, women who appeared with fair complexion were assigned to the “big house,” as those with darker complexion were assigned to the field.

Women who were assigned to work in the big house involuntarily bore the slaveowner’s children, provided domestic services, and surprisingly were awarded wedding ceremonies at times. Big house men were often overseers—a black man given authority by the slaveowner—and the product of sexual assault. Furthermore, the children at times would be used as cooling systems, fanning a feathered broom over their master’s family and guest.

In contrast, field slaves resided in slave quarters located on the back of the property. Both men and women, as well as children, worked outdoors under endless heat, given scraps to eat, and bared the brunt of all forms of abuse. Instead of wedding ceremonies, they had to solidify their love by jumping the broom as a symbol of jumping into a new life together. Those who resided in the house were thought to be treated with more privileges compared to those in the field; however, all slaves endured traumatic events despite their roles. Historians discovered the division created amongst skin color kept the Black communities in an internal war that you can still see today called colorism.

Colorism, a term notably coined by Pulitzer Prize winner Alice Walker, refers to the “prejudicial or preferential treatment of same-raced people based solely on their color” (Norwood, 2015, para. 1). Women’s definition of beauty has been historically based on the European standard. Thus, Black women who overtly appeared with fair complexion, straight hair, and thin body shape, were given preferential treatment. The division amongst the Black community based on color is still seen as a problem in Black culture today.

Black family from the past

Ultimately, slavery was essentially abolished; thus, approximately six million black families migrated from the south to the north and northeast from 1910-1970. Black families escaped unfair working environments, threats of lynching, and constantly living in fear to blend into a seemingly separate but equal society. Black families hoped to find better jobs and communities that exerted comfort, compassion, and unity from within. The movement redefined black culture and transcended to what we see as Black America now.

A portion of Black culture lives in the food that is consumed. Traditionally, Black families gathered around, what is referred to as, soul food to fellowship amongst one another. During slavery, Black people were often given vegetables but only received scraps of meat once a week. Slaves created meals with the rations they were provided, and those traditional meals are still being cooked today. Although the food is not the healthiest, it is used to connect and fellowship with family and friends. Considering the high amount of fat, sodium, and carbohydrates used to create the southern cuisine, soul food can lead to physical health issues or funnel into eating disorders.

What’s happening today

Considering the Black family from the past, modern Black families experienced a major shift with the introduction of hip-hop, technology, and social media. Hip-hop was on the rise in the 1980s, which lent itself to becoming a lyrical sounding board for the Black experience. Rappers such as Run DMC, N.W.A and 2Pac utilized mainstream media to frequently advocate for awareness about police brutality, social injustice, and the reality of being Black in America. During the late 90s and early 2000s, hip-hop shifted its lyrical focus from oppression to money, cars, and women. With that shift came the sexualization of Black women, which led to common and often derogatory labels for Black women. Tyree & Jones (2015) note the sexual objectification of Black women can be seen in the swiping of a credit card through the woman’s buttocks in rapper Nelly’s video to Lil’ Jon & The Eastside Boyz’s request for women to ‘get low.’

Some started to see hip-hop as a destruction of the Black family due to its heavy influence on the youth. Children are seen admiring street life and glorifying the sexualized Black woman. Due to the youth rarely seeing or hearing positive Black role models through the music—doctors, therapist, teachers, or lawyers—they have a better chance at inspiring to be what hip-hop promotes such as thugs, gangsters, killers, or thots. This impacts the Black family because it keeps them stuck in a stereotypical cycle.

Hip-hop’s auditory and visual depictions of Black women create a specific image of what is portrayed as sexually appealing and yet is unattainable for most Black women. This has led Black women to feel dissatisfied with their body image and become more pressured to conform to hip-hop’s exemplar of beauty. Furthermore, the ideal for Black women portrayed in hip-hop music culture and videos has evolved over time. The evolution has led Black women’s body standards to lean towards that for White women, which may be even harder to attain and is less consistent with Black culture’s traditional acceptance of a curvier ideal.

The power of social media

Celebrities push the notion of fashion and beauty through their social media platforms. Over time, a common theme in Black culture is to achieve a body that reflects a small waist, thick hips, and big breasts, currently known as #snatched. The need to be seen as a perfectly sculpted hourglass has made millions for the cosmetic industry all while destroying the confidence of young impressionable Black women. In addition, Black culture has adopted slim, thick, slim-thick, and BBW (big beautiful woman) labels for Black women’s body types, which may trigger body dissatisfaction in Black women.

Treating Black families

Access to mental health coverage. To understand how to treat the Black family, one must understand the challenges Black families face to get mental health coverage. In one study, researchers found that African American people make up 13% of the population, yet 11% do not have health insurance plans that cover mental health (American Psychiatric Association, 2017). Another challenge that hinders mental health coverage is a lack of culturally competent providers. Moreover, the Black community’s stigma associated with mental health further hinders accessibility for mental health coverage.

D’aniello, Nguyen, and Piercy (2016) suggest that clinicians must be aware of culture sensitivities and personal bias when working with Black families. It is important to consider a Black family’s fear and discomfort when starting therapy. More often, when a Black family enters your room, this may be the first time they are in therapy and having someone explain to them what their loved one is experiencing (Boyd-Franklin, 1989). They may also be struggling with guilt and shame of not knowing the signs to look for in their loved one. Providing psychoeducation will assist the family with gaining insight to the emotional depth of eating disorders and body image issues.

As the clinician, explore the spoken and unspoken messages regarding emotional regulation and reacting to stressful situations within the family. Provide a safe space for the family to discuss oppression, microaggressions, and systematic inequality. In addition, as you continue to join and build rapport with the family, you will start to learn hidden cultural core beliefs. Some of those beliefs may be disordered and irrational; however, creating space to challenge those cultural core beliefs can strengthen the therapeutic relationship (Yon, Malik, Mandin, & Midgley, 2018). Furthermore, the therapist must be privy to their personal bias and expressing attunement and meaningful responsiveness to the needs and feelings of their clients, opposed to relying on an intervention (D’Aniello et. al, 2016) when treating Black families. It is also encouraged to normalize feelings of guilt, shame, and embarrassment that is presented when treating Black families. Overall, it is essential to understand them within the broader historical, social, cultural, and familial experiences.

It is important to consider a Black family’s fear and discomfort when starting therapy.

Charlece “Charlie” Bishop, MS, LMFT, is an AAMFT Professional Member, holds the Clinical Fellow designation, and is owner of the private practice CR Counseling in Birmingham, Alabama. She is an international and national speaker on topics related to Black culture, social equality, eating disorders, and body image issues. Further, her research interests include eating disorders, body dysmorphia, anxiety disorders, systemic racial trauma, and Black mental health.


REFERENCES

American Psychiatric Association. (2017). Mental health disparities: African-Americans [Infographic].Psychiatry.org. Retrieved from https://www.psychiatry.org/psychiatrists/culturalcompetency/education/mental-health-facts 

Boyd-Franklin, N. (1989). Black families in therapy: A multisystems approach. New York: Guilford Press.

Cussins, A. M. (2001). The role of body image in women’s mental health. Feminist Review, 68(1), 105-114.

D’Aniello, C., Nguyen, H. N., & Piercy, F. P. (2016). Cultural sensitivity as an MFT common factor. American Journal of Family Therapy, 44(5), 234-244. https://doi.org/10.1080/01926187.2016.1223565

Gillen, M. M., & Markey, C. N. (2016). Body image and mental health. Academic Press.

Lewis, T. (2020, April 6). Transatlantic slave trade. Encyclopedia Britannica. Retrieved from https://www.britannica.com/topic/transatlantic-slave-trade

Norwood, K. (2015). If you is white, you’s alright…. Global Studies Law Review, 14(4), 585- 607. Retrieved from https://openscholarship.wustl.edu/law_globalstudies/vol14/iss4/8

Tyree, T., & Jones, M. (2015). The adored woman in rap: An analysis of the presence of philogyny in rap music. Women’s Studies, 44(1), 54-83. https://doi.org/10.1080/00497878.2014.971217

Yon, K., Malik, R., Mandin, P., & Midgley, N. (2018). Challenging core cultural beliefs and maintaining the therapeutic alliance: A qualitative study. Journal of Family Therapy, 40(2), 180-200. https://doi.org/10.1111/1467-6427.12158

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