Beginning in the 2000s, the Moroccan public began to experience a political and economic shift that redirected the country away from the Arab world in the east and instead towards the African continent to the south. This regional shift has involved, amongst other things, growing economic investments in sub-Saharan African countries, the political reintegration of Morocco into the African Union, and growing numbers of West Africans working and studying in Morocco. In this paper, I explore how this larger political and economic shift towards Africa has impacted ordinary Moroccans. How do ordinary Moroccans experience their government’s growing emphasis on Morocco’s "africanité"? Do Moroccans see themselves as “African” and, if so, what does that mean to them? How are these larger shifts shaping their relationships to the growing population of West African immigrants? To answer these questions, I turn to a unique site: Moroccan women’s hair practices. Moroccan women have long engaged in hair practices associated with African and black diasporic communities. Whereas straight styles, achieved with chemical products or styling tools, used to be the norm in major cities like Casablanca, growing numbers of Moroccan women are “rediscovering” their kinky, afro-textured hair and adopting “natural” hair styles, often with the help of international online communities that show them how to do the “big chop” and “transition.” Through ethnographic fieldwork with Moroccan women in Casablanca, as well as local hair salons and hair product companies that are cashing in on this trend, I investigate the emergence of a new, hair-based counterpublic. This “capillary public,” I argue, allows for new forms of mutual recognition amongst a certain segment of Moroccan women, as well as an important site for them to collectively reconceptualize their relationship to African and black diasporic communities. Yet even as this emergent “capillary public” is expanding Moroccan women's sense of their own Africanness, I suggest that so far it has been less successful in bridging the gap between them and their West African immigrant counterparts, who are still largely seen as racial and cultural “others” engaging in “different” hair practices.