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Yacht’s Painting

• on 13 March, 2024

In an initial process of a refit and especially if we are talking about painting the yacht (that is the hull and superstructure), it is very important to make a prior inspection of the state of the paint, especially the topcoat which is the last layer applied and the one that suffers all the damages… Read more

The essential for a successful

• in project , Blog
• on 20 February, 2024

When it comes to a yacht refit project, what is essential for a successful completion is a good planning prior to the start of the works in order to be able to detect where delays may occur. If the plans and specifications are detailed, clear, and without significant errors or omissions, the project is much… Read more

43m motor #Yacht

• on 15 January, 2024

Facing a refit #project as complete as this one requires a management schedule that fits perfectly to all the #professionals involve. The eight months we spent on the complete restoration of this #yacht were a real #engineering challenge, avoiding mistakes and going through each phase of the project was our main objective. The complete #painting… Read more

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EXCELLENCE AND PROFESSIONALISM

• en 26/11/2023

At SKY OCEAN we offer the benefit of our many years of shipyard experience. Good management of refit and repair will ensure the safe and secure operational capability of your yacht. We ensure that the project timelines are realistic and budgets are maintained.

SKY OCEAN can assist in sourcing all your spares, consumables and contractors. We will negotiate with yards, contractors and suppliers to ensure that the project costs remain at realistic levels. Our continued involvement with new projects ensures that we are aware to the newest and latest technological developments and statutory requirements.

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At SKY OCEAN we offer the benefit of our many years of shipyard experience. Good management of refit and repair will ensure the safe and secure operational capability of your yacht. We ensure that the project timelines are realistic and budgets are maintained.

SKY OCEAN can assist in sourcing all your spaces, consumables and contractors. We will negotiate with yards, contractors and suppliers to ensure that the project costs remain at realistic.

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The CIF of SKY OCEAN YACHT REFIT & REPAIR SL is B01950856 and its current business status is active. The company is engaged in activities related to the CNAE code 3315 - Repair and maintenance of naval items. Its SIC code - also indicates the nature of its business. SKY OCEAN YACHT REFIT & REPAIR SL employs a number of workers ranging from Between 1 and 9 employees, and records an annual turnover of less than 2 million euros. The company is registered in the Mercantile Registry of Barcelona and has a total of 1 registry positions. Its last announcement in Borme was published on 09/12/2022, while its last deposit of ordinary annual accounts corresponds to the year 2022. You can find contact information for SKY OCEAN YACHT REFIT & REPAIR SL, such as phone number, address, or website, in the Company Data section. For more details about SKY OCEAN YACHT REFIT & REPAIR SL, you can review one of our available financial reports, the Annual Accounts of the company, or check its default incidents in the RAI delinquency file. The financial, business, and legal information provided for SKY OCEAN YACHT REFIT & REPAIR SL comes from official sources and is updated daily.

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OCEAN REFIT | YACHT CARPENTRY IN PALMA DE MALLORCA

Teak decking paint varnish and interiors refit.

TEAK DECKING

PAINT & VARNISH

INTERIOR CARPENTRY & JOINERY

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RESTORATION

The finest carpentry services for yachts & superyachts in palma de mallorca, teak-decking · re-caulking · interior yacht joinery · wooden yacht restoration · spray varnish & painting, grp repairs · upholstered ceiling panels · corian, perspex, star-board.

The Successors of St. Stephen of Perm

In memory of three holy hierarchs of perm.

Maria Marchenko

Here I am, O Lord, send me. Here I am, O God, in good time. And I shall glorify Thy Name, Here I am, O Lord, here I am.

Though the rays of Christ’s light did struggle through into the depths of the pagan forest, there were still many villages that, as before, had not yet heard the Gospel. Now, after the death of St. Stephen whom they hated, the pagan priests who were scattered across the Urals and had seemingly lost ground, hoped to get even with the newly-established Church of Perm. Among their plans were to bring their former flock back to the old beliefs, destroy the altars erected by St. Stephen, and resume their economic exploitation of the peace-loving Zyryans [“Zyryane”: the old-fashioned Russian name for the Komi—the people of what is now the Komi Autonomous Republic, belonging to the Finno-Ugric family.—Trans.]. Most of the shaman priests came from the Vogul people [“Voguly”: the obsolete name of the Mansi—the indigenous people living mainly in the Ob River basin in Western Siberia and related to the Finno-Ugric family; now most of them live in the Khanty-Mansi autonomous area within Russia’s Tyumen region.—Trans.] who converted to Orthodoxy very reluctantly.

The new diocese’s link to the Moscow Metropolis seemed (and was in many respects) nominal and illusory; in the late fourteenth century it was still extremely far from there to the Grand Prince (and the Metropolitan) of Moscow. The defenselessness of local clerics in the face of a hostile and often aggressive population frightened the newly-arrived priests and jeopardized the clergy who were Zyryan converts. Moreover, the new diocese needed not just priests but missionaries who were ready to put their lives at risk in open conflicts with the rebellious Ostyaks (the Khanty and the Mansi). It needed monks who were not bound to their families and children. This caused a shortage of clergy.

Another threat came from local government officials ( zemsky dyaks ) who as secular masters were gradually taking over the authority of bishops who governed the huge territory. This territory fell under the patronage of the Grand Prince of Moscow primarily under the auspices of the religious solidarity of Moscow and the newly-converted people of Perm, but the laws of the development of Muscovy demanded rendering to Caesar the things that are Caesar's, and sometimes these demands took cruel and even bloodthirsty forms.

The Archbishopric of Novgorod was indignant with Moscow, believing that the self-seeking Muscovites had lawlessly appropriated the territories that had belonged to the See of Novgorod from time immemorial 1 . Thus, some dishonest Church figures from among the ambitious lobbyists for Novgorod imperialism were ready to help the pagans who resisted the Muscovite expansion.

Thus St. Stephen’s work was threatened with serious danger. However, leaving the people of Perm physically, the holy hierarch had promised to remain with the Zyryans spiritually after his repose, provided they remain faithful Orthodoxy and keep their love for it. That is why after his repose, missionary work in his diocese was continued by three worthy successors: Sts. Gerasim, Pitirim and Jonah.

But Isaac, St. Stephen’s immediate successor in the diocese of Ust-Vym 2 , spent most his archpastoral ministry in Moscow, because being close to senior representatives of the Church hierarchy was his top priority as a hierarch. It is unknown whether his intercessions with the Metropolitan for the newly-converted Zyryans were successful; but what is known is that the name of Isaac was all but forgotten in the annals of Perm history, and his memory was almost erased and replaced by his immediate successors’ missionary exploits; because they preferred to share in the sorrows and joys of their flock in situ rather than send them exhortations from faraway Moscow.

St. Gerasim, the betrayed and murdered bishop

St. Gerasim’s self-sacrificing missionary endeavors, along with his consistent and energetic policy in the administrative sphere not only set the region’s development on the most progressive path but also provoked the envy of the less talented or charismatic functionaries of the state machine. The latter, wishing to get even with St. Gerasim who, in their view, exceeded his authority, decided to make use of the Vogul people’s deadly hatred for him. Officially, the local government officials who acted in collusion were right—St. Gerasim organized “groundwork at the bishop’s residence for the construction of a church” and entered into “conflict with the prince’s administration over disputed land ownership.” 5 In all probability, the bishop wanted to expand his estate (the bishop’s settlement [ vladychny gorodok .—Auth.] on the territory of which a bishop was equal to a feudal lord) without the secular authorities’ permission and get a part of the population involved in the work (compulsory but made to appear voluntary) on renovating a dilapidated church in Ust-Vym.

What made St. Gerasim firmly demand obedience to himself of the Prince of Moscow’s subjects in matters that were subject to Church jurisdiction? The fact is that the holy bishop presumed “in all fairness” Moscow government officials’ progress, along with cultural development and improvement in living conditions of inhabitants of humble Zyryan villages were the direct and immediate result of the success of Orthodox mission; and, therefore, there was nothing more important both for Moscow functionaries and local pastors than expanding the territory around the bishop’s residence and repairing the crumbling church.

But St. Gerasim’s opponents thought otherwise. Through slander they made a member of his household, a baptized Vogul, begin to hate him, and persuaded the man to murder the bishop for patriotic reasons, standing up for his people whom St. Gerasim supposedly persecuted. The most cynical thing about this treacherous murder was that it was committed by someone whom the saint had once taken into his home for care and for spiritual guidance. According to St. Gerasim’s plan, this Vogul would have eventually become a pastor and a missionary among his fellow-tribesmen.

On that fateful day, during a prayer service, the madman waited until St. German turned his back, grabbed his omophorion and strangled him with it. This is how the Vychegda-Vym Chronicle, written by the clergy of the Ust-Vym Monastery of the Archangel Michael in the late sixteenth century, recounts his tragic murder: “Bishop Gerasim of Perm has been murdered several stadia [an ancient measure of length, about 185 meters.—Trans.] from the bishop’s settlement, in the place called Mys 6 .”

St. Pitirim the Martyr

Chudov Monastery was known as the royal monastery, and its abbot would become a close advisor to the Grand Prince of Moscow. As abbot of Chudov Monastery St. Pitirim may have baptized the future Grand Prince Ivan III of Russia (1462—1505) in infancy, and after the news of the martyrdom of St. Gerasim of Ust-Vym had reached Moscow, the Metropolitan chose him as candidate, not without the influence of, or rather, on the initiative of the Grand Prince. St. Pitirim must have been shocked by St. Gerasim’s martyrdom; there was invisible warfare on the metropolia’s eastern frontiers, and representatives of the senior Moscow clergy were becoming its victims. By that time the fratricidal war between Princes Vasily II the Blind and appanage Prince Dmitry Shemyaka was already raging in Rus’. Its battlefront was precisely in Perm, and the bishopric couldn’t avoid “hostilities”. The future holy hierarch willy-nilly had to engage in bigtime politics. Well aware of this, he consciously and readily took the bishop’s duties on himself with humility and made his way to St. Gerasim’s bereaved flock.

In those first months, scrupulous analytical work to determine the strategy for future missionary work was carried out in the bishop’s office, St. Pitirim’s desk was covered with maps that he and his companions had drawn and marked. Long-time residents of the bishop’s quarters from among the clergy who had concelebrated with St. Gerasim reported to St. Pitirim what, when and how the people of Perm had been evangelized, in which districts of the region the inhabitants were the least enlightened by the missions of Sts. Stephen, Gerasim and their disciples, and where the pagan high priests whom St. Gerasim exposed had fled. It was finally decided to start a missionary campaign in the area of the Vashka basin, settled by the Udoren people. It was there, in the area called Udora, that the bastion of paganism (contemporary to St. Pitirim) was concentrated; it was there that the spiritual leaders of idol-worship and their followers had settled after being banished by St. Stephen several decades before.

By his personal example St. Pitirim instructed his priests how to find words that would reach the hearts of ordinary people. Those were the words of consolation and support, words that really staggered a populace who lived by the laws of vendetta and in the wildest pagan ways: “And he baptized and converted many, since those people were ignorant and notorious for their cruel customs; the blessed man enlightened and taught them in faith with great humility.” According to the Vychegda-Vym Chronicle, the success of the mission was full and unconditional: “Bishop Pitirim converted the Udoren people at the Vashka River to the holy faith, gave them abbots and priests, and erected holy churches there.”

Wandering across his diocese’s outlying districts, the holy bishop didn’t forget the people of Perm who made up the heart of his flock. St. Pitirim would often give targeted support to residents of Zyryan settlements, generously distribute alms from his private sources, and, most importantly, intercede with the Grand Prince to reduce the amount of tribute the people of Perm were obliged to pay.

Over his tenure the holy bishop visited Moscow several times to take part in the events that would be epoch-making for his contemporaries. The first of them was associated with the Synod of the Russian Bishop’s anathema of Prince Dmitry Shemyaka, who had blinded Grand Prince Vasily II of Moscow (1425–1462) in order to seize power and remove his most dangerous and legitimate rival from the political scene. It is remarkable with what unanimity Church figures (monks, like St. Gregory of Pelshem, as well as bishops) took Prince Vasily’s side in this political struggle.

Later, the modern historian Alexander Zimin (1920–1980) would say that Shemyaka fell victim to his own defeat. If the outcome of that conflict had been different, history with its historiographers would have taken his side 7 . However, the rigor of the hagiography’s heroes casts serious doubts on this hypothesis. The White Lake Monastery elders allowed Vasily to break his vow of not laying claim to Moscow, giving him full freedom to act. The Church hierarchs came to the capital occupied by Vasily to demonstrate their loyalty to him. One of the senior Church representatives of great authority who showed unconditional support for Vasily was Bishop Pitirim. He knew like no one else how much suffering Shemyaka’s ruinous campaigns had caused ordinary Russian people. Engaging the Perm Diocese’s most hardened enemies (the Vogul people and the inhabitants of Vyatka) for his purposes, Shemyaka scored repeated successes in his acts of banditry—blood was shed, and people in St. Pitirim’s flock were dying. Later Shemyaka took vengeance on the people of Perm by executing the Perm captains Emelka Luzkov and Euphemius Ezhvin for their willingness to fight on the side of the people of Veliky Ustyug, whose lands were being ravaged by his regiments 8 .

A few years later, Bishop Pitirim preached to the people of Vyatka who had cooperated with the rebellious prince’s excessive ambitions, and his words had a direct effect: Having laid siege to Ust-Vym in 1450, the Vyatchane’s army suddenly withdrew, leaving the town intact. The population of Perm remained indifferent to Dmitry’s calls. Everything seemed to indicate that the prince’s cherished ambitions were crumbling to dust, and the uncompromising and energetic Bishop Pitirim had largely contributed to that.

Shemyaka was determined to capture the bishop during one of his trips and by means of persuasion or promises force him to repeal the anathema against him. It remains unknown whether Dmitry hoped that psychological contact and mutual understanding might come during their talk tete-a-tete, or whether he believed in his own powers of persuasion, or had prepared some arguments which would justify his aggressive policy in the lands of Russia’s north, or perhaps meant to influence the bishop by threats and promises. 9 In any case, his main aim was to win St. Pitirim over.

This is how the Vychegda-Vym Chronicle describes this event: “In 6960 (1452) the cursed Shemyaka caught Bishop Pitirim on his way to Moscow, brought him to Ustyug, put him in jail and tortured him there; but the hierarch stood firm and did not repeal his anathema.” While in Ustyug in 1452, Dmitry followed all the movements of the Russian Church’s authoritative hierarch closely; and as soon as one of the prince’s spies reported St. Pitirim’s scheduled trip to Moscow, with the departure date and accompaniment (the bishop preferred to travel light, caring more about speed of travel than safety), Shemyaka didn’t fail to make use of such favorable circumstances.

St. Pitirim spent several months in confinement. Since the bishop yielded to no persuasion and flattering promises had no effect (Shemyaka saw in St. Pitirim a severe exposer of his heinous crimes, personal cruelty and dissoluteness), the prince’s arguments took another turn: he considered a prison cell, short rations, and threats of reprisal to be faster and safer means than heart-to-heart talks and attempts at self-justification. But that was in vain: St. Pitirim’s thoughts, words and deeds were only: “I am ready to die.” And St. Pitirim would have done his archpastoral duty and shown the cunning prince that he would not find the bishop to be a reed shaken with the wind (Lk. 7:24). However, this time God saved His servant’s life: The Muscovite army that was moving towards Uglich forced Dmitry to hastily retreat to Veliky Novgorod—the last bastion of anti-Moscow sentiment. St. Pitirim was released and resumed his archpastoral ministry with new enthusiasm.

The most important event St. Pitirim took part in was the Church Council of 1448 at which the Metropolitan of Moscow was elected and his appointment was confirmed without the Patriarch of Constantinople’s approval, for the first time in several centuries. In effect, the approval of the Synod of Russian Bishops of Bishop Jonah of Ryazan as the Metropolitan of Moscow meant the beginning of Russian autocephaly. This event seemed uncanonical to many hierarchs of the age, and the legitimacy of Jonah was questioned. Under the current circumstances (the falling away from Orthodoxy of Constantinople’s protégé Isidore, disorder in the Byzantine Empire) St. Pitirim couldn’t remain indifferent and expressed his stance with his characteristic straightforwardness and firmness: There shall be Russian autocephaly! With all the disadvantages that “breaking the cord” (connecting the Russian Church with Constantinople) entailed, now there was no alternative.

St. Pitirim’s life ended at the height of his archpastoral activity. Many years before, when he was being consecrated, standing by the gravestone of his predecessor in the Perm diocese St. Gerasim, St. Pitirim had been well aware that he could hardly expect a peaceful repose on his bed, surrounded by grateful disciples. The archpastoral ministry in a Perm that had not yet submitted to the Prince and the Metropolitan of Moscow was fraught with risks. On August 19, 1455, soon after a successful missionary journey to Great Perm and Cherdyn, after the end of the Sunday Liturgy at the Church of the Annunciation in Ust-Vym, St. Pitirim together with other clergymen and parishioners headed for a field between the Vym and the Vychegda to hold a prayer service 10 . But several miles away the Vogul Prince Asyka and his son Yushman were lying in ambush. Perhaps they decided to get even with St. Pitirim for baptizing the Vogul people living along the Pechora River, or they just seized the opportunity to make short work of their long-time antagonist in the person of the Bishop of Perm during another raid: “They were angry with the holy father because, contrary to their wishes, he tried his best to convert pagans to Orthodox faith and baptize them 11 .”

According to one version, some of the Vogul people found out about St. Pitirim’s plans by making inquiries with someone from a group of “heathen” who “had sailed up the Vychegda for a certain undertaking… in five days’ walk distance, in the place called Yur 12 .” When the whole procession appeared in the field of vision of Asyka’s detachment, the heathen rushed towards the defenseless worshippers from their hiding. Seeing the enemy, the holy bishop instantly ordered his companions to escape, hoping at the cost of his life to cover their retreat to the fortifications of Ust-Vym. St. Pitirim realized that he was the main target of the heathen attack and it was unlikely that his flock would be pursued. The holy hierarch met his death without murmuring, without making any attempts to defend himself: “And, seizing the saint with fury, they took turns beating him, tormenting him and putting the innocent man to death.” 13 The bishop’s body, which lay unburied for forty days, remained incorrupt, and his relics were enshrined at the Church of the Annunciation in Ust-Vym to the left of St. Gerasim’s shrine.

St. Jonah, baptizer of Great Perm

Over the course of St. Jonah’s tenure in the bishopric of Perm the political situation in the region considerably improved: Moscow, in the person of Vasily the Blind and his heirs, completely crushed the opposition of local pagan princelings who would gather savage hordes to lay waste to peace-loving Zyryan towns and villages, along with the envious raiding bands of Novgorodians 15 (in fact no less pagan) who threatened the region’s development. The prayers of the holy men were answered, and St. Jonah died in advanced old age with a sense of accomplishment: The clouds that had been gathering over St. Stephen’s legacy were scattered by the labors and prayers of the holy men. “What lies in store for Perm?” the venerable elder Jonah asked himself on his deathbed in 1472. But the answer didn’t come immediately: New Christians would be born; they too would pray to Christ in this land and in the churches consecrated by him and his predecessors, after his death, after the death of his successor, and so on till the end of time. St. Jonah’s remains were laid to rest in the shrine containing the relics of Sts. Gerasim and Pitirim.

The the ministry of these three holy hierarchs of Perm who contributed to the enlightenment of the pagan tribes in northeastern Russia’s border regions in the fifteenth century is a story of how at the right time and place, there were men found in the Russian Church who fearlessly answered the Lord’s call, Whom shall I send, and who will go for us?: Here am I; send me (Is. 6:8).

Maria Marchenko Translated by Dmitry Lapa

Pravoslavie.ru

1  In 1385, “the Bishop of Novgorod was very angry with Pimen: how dared he establish a diocese in Perm, the age-old dominion of Novgorod? And he sent soldiers to take the Perm Diocese by force of arms.”

2  The so-called “bishop’s settlement” at the confluence of the Vym and the Vychegda Rivers.

3  The Vychegda-Vym Chronicle, p. 25.

4  M.B. Rogachev. The Perm Diocese in the Fourteenth and Fifteenth Centuries. P. 45.

5  The Vychegda-Vym Chronicle, p. 25.

6  Ibid.

7  A.A. Zimin. A Knight at the Crossroads: the Feudal War in Russia in the Fifteenth Century. Moscow, 1991.

8  It was the danger of war from Dmitry Shemyaka, threatening Great Perm, that caused Vasily the Blind to introduce the institution of “chief officer of the local administration” (namestnik) on that territory In 1452, Princes Ermolai and Vasily of Vereya became the first chief officers of the local administration.

9  You can always offer a metropolitan diocese to an unduly ambitious bishop.

10  According to another version, the assault took place on his way back from one of his missionary journeys: “The saint was seized during a journey like a defenseless lamb.”

11  The Tale of the Bishops of Perm. P. 72.

12  Ibid, p. 71.

13  Ibid, p. 73.

14  The Vychegda-Vym Chronicle. P. 26.

15  The Vychegda-Vym Chronicle in a solemn manner announces the military campaigns of Grand Prince Ivan III and the success of the military commander (voevoda) Prince Daniel of Kholm as an event that was directly related to the lives of the people of Perm // The Vychegda-Vym Chronicle, p. 26.

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How To Fix Perm-Damaged Hair

Last Updated on January 6, 2023 by Evelyn Davies

So, you have damaged hair after a perm and are seeking advice on how to fix it? Luckily, I’m a hairdresser, and a writer, so you get a little professional advice.

First of all, the decision to perm your hair should not be taken lightly. This process can be destructive, and really needs a hair professional. Perming hair is a process. We put rollers in the hair and use a solution that breaks structure bonds in the hair. We then fix the hair in place with a second chemical process. (There are more steps to this but I’m simplifying the language for a non-professional.) Obviously, if we break bonds that give our hair structure, this process is invasive.

So, Do Perms Damage Hair?

Well, the answer to this is situational. As I say, it’s invasive to the structure of your hair, so factors need to be considered when perming. If your hair is damaged already, yes perms can damage hair further. If you don’t follow a stylist’s advice, yes perms can damage your hair. If the process has not been done correctly, yes perms can damage hair. If precautions are in place, you go to a professional, you have a good consultation, and your hair type and condition are considered in the perming process, the answer is no. Perms can give beautiful results, bringing the desired change in hair texture.

Damaged Hair After Perm Because it Was Washed too Soon

There could be a few factors to the ”damage” so let’s look a little further into it. Did you follow the stylist’s aftercare advice? Usually, I’ve seen stylists recommend not to wash the hair 48hrs after an in-salon perm. This is because the process is still setting in after you leave the salon, so it’s best to not wash it. Washing it can disturb the curl forming.

If it’s washed too soon and you have frizzy disturbed curls or lost your curl, you need to go back to the salon and own up. Unfortunately, there is no quick fix for this. To perm again, in my professional opinion, you should wait for at least 2 months. However, depending on the state of the hair, a stylist may not be willing to fix it. That’s because it is in a really compromised condition, we may not want to put more invasive chemicals on your hair. So, listen to your hairstylist, we don’t make this stuff up.

Hair Breakage After Perm

Now if this is the case, I’m sorry but you may have had a perm that wasn’t suitable for your hair condition. There is no quick fix for chemically damaged hair, and if it is breaking, it’s pretty serious. I recommend not doing any chemical treatments, and working on the strength of your hair. So, hair products/treatments for proteins are made to build strength and I recommend deep conditioning treatments.

Breakage can also happen when you have been coloring your hair at home with colors that contain metallic salts. All the more reason not to use store-bought color – the metallic salts can cause a reaction with the perm lotion and cause hair to break off.

Do I Have Hair Loss from A Perm

Hair loss can be a confusing subject. If your hair loss from a perm is not from the root, in the lengths, it may be breakage. So, if you’re not seeing thinner hair at the root or bald patches, refer to the above paragraph for breakage. You may have thinner feeling hair from it breaking off after a perm.

Hair Loss at the Scalp After a Perm

The PH level of a perm varies depending on the type of perm applied. An alkaline perm may venture further away from your scalp PH level, disrupting the scalp. This can also happen with acidic perms too. If the scalp gets irritated, it can cause damage to the skin, which is where the hair grows from. Then damages the hair follicle and causes hair loss at the scalp. Perming solutions are chemicals and there will always be risks when putting this on your hair/skin. However, it’s pretty rare to experience hair loss from a perm.

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How To Fix Hair Loss After a Perm

If you are experiencing thinner hair on the scalp after a perm, I’m sorry this is happening to you. If the hair loss is from the scalp and the hairstylist took your needs into account, it is just unfortunate that your scalp has reacted this way. It can happen sadly. The issue is at the scalp, so I recommend scalp treatments for hair loss. Nioxin has a fantastic range of products for this. Also, scalp massages stimulate blood flow and air to the follicles, which helps with hair growth.

What goes into your body comes out – eat a well-balanced diet. I have seen a friend lose hair due to a lack of folic acid in her blood. Which is found in leafy greens! If you are experiencing long-term loss or are extremely worried, go to a doctor… the scalp can also react to many factors in your life, and it could even be something that was always going to happen, with, or without a perm.

Dry Frizzy Hair After a Perm

How frizzy are we talking about? If it is so dense you cannot get a comb through it, or it’s stringy and stretchy like elastic that doesn’t spring back to a normal curl form or hair texture, your perm may be over-processed. If it is just frizz and not damaged maybe you could re-perm in the future to re-form the curl, but you may have to wait a few months.

If it’s doing the chewy stretchy thing, where the hair sticks together, your hair is on the brink of breakage. Work on the internal strength of the hair, protein-rich penetrating conditioning treatments, and faith is all you can do.

Perm Gone Wrong Quick Fix

The only quick fix I can think of for a really overprocessed perm is cutting it off. There’s no magic formula for this, it takes time, and it’s why you really should consider the factors of having a perm. Do your research, and go to an experienced stylist that does perms. Cutting a lot of hair off can be liberating. If you cannot bear to be short there are some really great wigs on the market these days, and you could get your stylist to cut it like your hair before if you didn’t want people to know you have a wig, or you could have fun with it too and try different colors and textures.

I Have Frizzy Hair After a Perm

So, curls are completely different to deal with compared to smoother natural textures. I would hope your hairstylist gives you some styling tips for dealing with curls after a perm because they do need a hand to style. Wash and go is a nice idea, but sometimes I find curly hair takes more work than smooth hair types. If you’re lucky, your perm may need a hand in styling and it’s more of a knowledge issue for you.

Tips For Washing Curly Frizzy Permed hair

Every stylist will have their favorite products for dealing with curls, so mine is personal to me and my clients, but I will explain why. I love OLAPLEX SHAMPOO after perms. Also, OLAPLEX no1 can be used during perming to help with the condition of the hair. This is because the products have a patented formula to rebuild broken bonds in the hair.

After permed hair is shampooed, only use a wide-toothed comb and a normal conditioner if it’s your first wash. If it’s after your first wash and you are frizzy, deep conditioning treatments can be used. I recommend a penetrating conditioner for building strength If you get breakage. If you’re not experiencing breakage, I recommend a conditioner for Moisture. Once your treatment/conditioner has been combed through and left on for 5-10 minutes, squeeze or blot the water out with a towel, DO NOT SCRUB.

Scrubbing can disturb the work you have done smoothing the outer layer of your hair with the comb. Your hair structure has scales called ‘cuticles’ They overlap and face downwards like roof tiles and protect the inner part of your hair, which is, where the perm has reformed the bonds. So, looking after the outside will look after the inside of the hair. Also, rough unsmoothed cuticles can cause frizz so comb through your conditioner.

Styling Products for Frizzy Permed Hair

So, you’re trying to tame the frizzy hair after perm curls with some products. I really like a bit of control when it comes to frizzy curls, so for me, I find oils and creams soften the hair but don’t really contain it. I really like a particular mousse called Sculpting Foam by Paul Mitchell.  That’s because this product is a styling mousse but it contains a leave-in conditioner. It controls and conditions, and it’s so flexible, I use it on straight hair too. So, no 80s perm crispy hair mousse here.

For extra condition after perms I love Sebastion Potion 9 as a detangler, leave in, curl crème. I sometimes use this in conjunction with a mousse but it totally depends on how much control you need.

Style Techniques for Damaged Permed Hair

So, once you have followed the steps above for washing and styling, I like to do a twist technique to guide the curls. Take sections of hair and twist them from the root around your finger to create a coiled effect. Once all the hair is coiled, air dry or diffuse. NO SCRUNCHING WHILE WET WITH HANDS. (Wet scrunching encourages frizz) Then once it’s dry, separate the coils with your hands. Hopefully, you should have smoother curls and less frizz. If not, your hair may be chemically damaged, please refer to the paragraphs above.

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About the author

Evelyn Davies

Our writer Evelyn Davies is a traveling hairdresser with lots of hairdressing experience from all over the world. She also writes informative hair care blogs and has extensive knowledge of the industry. Evelyn has experience working as an artistic educator in the UK along with media hairdressing and writing for magazines. She has also owned her own salon for 4 years. On top of that, she now works freelance hairdressing in Amsterdam. Interested in business, the environmental impact of hairdressing, hair-related media, and all things hair. She also loves the outdoors, surfing, hiking, travel, and well-being.

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