![]() Thank God another shop was able to take it out. If you need more hair to make it look nice then you tell the client, you don’t just do it messed up. And clearly she doesn’t know how to do a proper sew in. ![]() And I asked her if I need to buy more packs of hair to which she said no she can do it with one. I can’t believe I paid any money for this. It took HOURS to cut the knots out of my hair that were sewn in wrong. I will NEVER GO BACK HERE and I truly hope no one else does because you won’t get your money back and you might get your hair damaged! Just look at these pictures. the front of the head and braiding the hair at the back in a queue. So it’s not like I got anything for free besides a jacked up weave and possible damage to my hair. THESE WONDERFUL LOVE LETTERSperhaps the most eloquent and the most interesting. ![]() I BOUGHT THE HAIR AND BROUGHT IT TO THE SHOP. Bisi said she could fix it but once I told her it needed to be removed and requested a refund she wouldn’t respond. I had another hair stylist look at it and the knots she tied in the string were double knotted and wrapped too many times and the hair was folding 4-5x then tied in multiple knots so it needed to be removed not to damage my hair. The way she sewed in the hair left me NO edges and unable to pull the hair back at all because you could see the braids all around my head and the closure was too far back so you could clearly tell it was a closure a few centimeters back from my hair line. But the real issue came after I left the shop yesterday (memorial day) from getting my first ever sew in just to notice issues at home I didn’t see when I was in the shop. The people work to replenish the sweetgrass populations, and in return the plant offers itself up as a gift to its respectful harvesters.DO NOT GET HAIR DONE HERE! First we started about 15-20 minutes late. Here sweetgrass becomes a symbol of Indigenous culture itself, while also still representing the reciprocity between land and people that is such a central aspect of that culture. As Robin and her Indigenous neighbors work patiently at planting new shoots of sweetgrass on ancestral Mohawk lands, she likens this activity to recovering the cultural roots that were stolen from so many of their ancestors at places like the Carlisle Indian School. “Putting Down Roots” then describes how sweetgrass is best grown not from seed but by replanting shoots. This suggests that sweetgrass has come to rely on humans as well, adapting to a relationship of give-and-take with the Indigenous harvesters. Despite the initial skepticism and scorn of her advisers, Laurie discovers that harvesting sweetgrass in the traditional way-by taking only half-causes the population to increase, while not harvesting at all caused a decrease in the sweetgrass. In “ Mishkos Kenomagwen: The Teachings of Grass,” she helps her graduate student Laurie study how harvesting sweetgrass affects the species’ population. Kimmerer then builds on this idea, emphasizing aspects of sweetgrass that represent reciprocity between people and land. Kimmerer introduces the plant by describing it as “the sweet-smelling hair of Mother Earth,” one of the first plants to sprout from the body of Skywoman’s daughter, so that picking and braiding sweetgrass becomes an act of intimacy with the land itself, like braiding one’s mother’s hair. When I braid my hair, I pass my left hand over the back of my neck. But an eight-year-old could grasp the half the relation. It might sound like a sneeze in a musty library. Yang-Baxter relation might sound, to nonspecialists, like a mouthful of tweed. Sweetgrass’s scientific name is Hierochloe odorata, and in Potawatomi it is called wiingaashk. I looked at the hair draped over my left shoulder. Sweetgrass represents a way of looking at the world as a system of reciprocity between people and land, and the mutual love and nourishment that comes from such a generous two-way relationship.
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