Why do people prefer whiter skin?

By Ye Tiantian

I chose this topic because I myself am a part of the skin whitening market, as I have been consuming skin lightening products since I don’t even remember when. But for all that time, I never asked myself the question of why do I want to whiten my skin? Well, go to any drug store or large mall and ask those purchasing the skin whitening products this question, I am pretty sure that most, if not all, of them will tell you, because they want to be beautiful. But why is white beautiful? That’s the point.

Evelyn Nakano Glenn’s research introduced the skin whitening markets in different regions and among different consuming groups. Glenn used the word “colorism” to explain the growing and even illegal skin whitening markets in African nations which is related to colonialism and the so-called “white privilege”. I don’t know much about the skin whitening market of Africa, African America, India, Southeast Asia or Latin America. Actually, I didn’t even know that there exist such huge skin whitening markets outside Asia until I had read Glenn’s research, since I had always assumed that it is the traditional Asian aesthetic that lead to the practice of using those products. But I do know the whitening market of East Asia or more specifically China.

It is true that I cannot represent all of the consumers in the skin whitening market, but I am pretty sure that I and most of the people I know buying those products are not trying to make ourselves look like white people. We don’t want to be white, we want to be what in Chinese we called “白里透红”, white with rosy touches, like the skin of a newborn baby—an Asian baby, not necessarily a white baby.

As we have discussed before, race is a socially constructed category. It is not like only white people have the biological gene to have white skin. Compare the skin color of a newborn Asian baby with a white person, they are not that different. I cannot tell you for sure that it has nothing to do with white privilege that people like me buy skin whitening products. But at least, I believe this is not the whole story behind the growing skin whitening market in at least China.

If it is all about the white privilege, how can we explain that the practice of skin whitening in China could date back to Qin Dynasty (221-206BC)? Women in China at that time already learnt to make their face white using lead powders, changing their diets and consuming certain kinds of herbals. If you know a little bit about Chinese history, you will know that China used to be one of the most powerful nations of the world; it was even more powerful than Western European nations. If it was only about white supremacy, as it was believed for the African market, it won’t make any sense because there was no such thing as white supremacy in ancient China.

There is one explanation which I highly doubt, but might be true, that the first ruling class of China as a nation, though not united, is white Indo-Europeans. Thus, white skin is linked with the ruling class. But this cannot be entirely proved and for most time of the Chinese history, the rulers were not white people.

My guess is that Chinese want to be white because whiter skin (not pure white skin like white people) is linked with higher social classes inside the Chinese society. From the Qin dynasty, there is this a social ranking in which scholars and officers were always on the top of the social class. What’s the characteristic of scholars or officers? They work indoors, not outdoors. Thus, they are not exposed to sunshine as other farmers, workers, merchants are, and as a result they must have skin more like that  of newborn babies. We even have a word for it in Chinese, “白面书生”. Thus, in the traditional stereotype of Chinese society, whiter skin is linked with higher social class.

This is even true for contemporary Chinese society. We may be educated to treat all kinds of jobs equally and be taught that there is no such thing as better jobs and worse jobs. But the unconscious bias of our mind still to some extent controls our behaviors. And from my observation, there must be such bias and sometimes even conscious ones.

Sometimes, this kind of discrimination is even institutionalized. In the Chinese hukou system, people possessing a rural hukou receive a lower standard of social welfare compared with people with an urban hukou. Those people with rural hukou are normally those working as agriculture farmers or construction workers and other labor intensive jobs. People working in the offices normally have higher social status compared with people working outdoors in construction sites or agricultural fields. A typical image of a successful person working a decent job would be like this, while “migrant workers” or farmers are usually associated with this kind of image and are usually considered as poor, not well-educated and with bad manners.

So my argument is that the preference of white skin may be linked with power and privilege, but it doesn’t need to be privilege of other races and ethnic groups. While white privilege might be an explanation for the skin whitening market in some parts of the world, some times it could because of the privilege of social classes inside the same race and ethnic group. Being whiter doesn’t need to be imitating white people.

Cultural Citizenship: ‘Jun Japa’ at Japanese Universities

by Rena Shoji

What makes a “pure Japanese”? Is it Japanese lineage or nationality? I will examine the term Jun Japa, which is frequently used in Japanese universities. It often draws a border between those with/without experiences abroad within the Japanese community. Specifically, returnees who have Japanese parents and hold Japanese nationality will be analyzed. Citizenship includes both legal and extra-legal terms. Through looking at the case of the world “Jun Japa”, I found notions of inclusion and exclusion in the Japanese society.

The term is frequently used in international environments at Japanese universities. Jun Japa is a word created by the campus culture of those universities to describe Japanese students with no experience abroad. Those who are categorized as Jun Japa are often put in the bottom of the student stratification system on campus because their language skills (mostly English skills) are often lower than those of returnees, mixed-race Japanese, immigrants, international students, and native English speakers. As myself being a Jun Japa in a university with many international students, I could understand, to some extent, what my friends in other universities tell me about, such as how hard to participate in class discussions and fit in the multi-national community.

On the one hand, the word describes inferiority of Japanese students to those who have backgrounds abroad in terms of language ability. On the other hand, however, it entails an exclusionary aspect of Japaneseness. The word Jun (純) means “pure” in Japanese, and Japa is a contracted form of “Japanese”. So Jun Japa can be translated into “pure Japanese”. As a Japanese grown up in the society, I have noticed the Japanese society is, in many ways, exclusive to foreigners and mixed-race Japanese and that “pure Japanese lineage” is likely to be a measurement of inclusion or “full membership” to the Japanese society. However, returnees—even if they are Japanese and their parents hold Japanese nationality—are excluded from the meaning of this buzzword just because of their background in other countries.

In “Citizenship and Immigration: Multiculturalism, Assimilation and Challenges to the Nation-State” (2008), Irene Bloemraad and her co-authors argue that one can look at citizenship from four dimensions: legal status, rights, participation, and sense of belonging. Even in the face of globalization, nation-states still holds power “to shape the institutions that provide differentiated access to participation and belonging” (Bloemraad et al. 2008:154). A short/mid-term experience abroad can affect those “pure” Japanese’s behavior of othering, which influences returnees’ sense of belonging, and vice versa. Japanese society has diversified as globalization has continued, and the image towards those whose origin/background are from out of Japan seems to have improved. Their language abilities and experiences abroad are often seen an advantage on campus in Japan. However, the sense of otherness still exists.

What makes a “pure Japanese”? I found that this returnees’ case of exclusion in the Japanese society could be related to what Renato Rosaldo (1997) calls “Cultural Citizenship”. Citizenship includes legal terms, such as nationality, but he argues cultural background that is different from the mainstream of the country also can evoke marginalization and exclusion from the society. This concept was proposed in the process of Latino/na population increase in the United States. Rosaldo claims that Latinos/as’ bilingual ability and dual cultural background can arise marginalization and exclusion because of difference from the mainstream (living in the U.S. only, English only and Anglo heritage etc).

Not only legal terms, extra-legal terms can be applied to the notion of citizenship in the society. Even though returnees enjoy full legal membership in Japanese society, their bilingual abilities and multicultural experiences affect their evaluation from the mainstream. Thus, the term Jun Japa demonstrates the idea of exclusion in the social community in Japan, even though it is used to illustrate the sense of inferiority and envy to those who have a different cultural background.

References

Bloemraad, I., Korteweg, A., & Yurdakul, G. 2008. Citizenship and immigration: Multiculturalism, assimilation, and challenges to the nation-state. Annual Review of Sociology. 34. 153-179.

Rosaldo, R. 1997. Cultural citizenship, inequality, and multiculturalism. In Flores W. F., & Benmayor, R. (Eds). Latino cultural citizenships. (pp. 27-38). Boston: Beacon Press.

Assimilating into stereotypes: exchange students and 2nd-generation immigrants

Anonymous student post

When I read the articles about assimilation and learned about assimilation in the class, I was recalling my experience in high school in the U.S. as a one-year exchange student, and try to consider assimilation issues based on that. However, as I try to compare a situation of second-generation immigrants and my case, I began to think my experience was totally different from that of second-generation immigrants.

In the U.S., I was called an “Asian” instead of Japanese, and Asian usually refers to East Asia. It did not take long for me to notice or feel what kind of stereotypes American people have for Asians. In general, Asian students in the U.S. were considered as studious, serious, geeks, etc. To be straightforward, as far as I felt, they found Asian students “boring” in general. Due to such stereotypes, they did not really expect me to say jokes or be athletic. When I said some jokes (even not really funny ones) or played sports better than normal students in the U.S., they were surprised and impressed, and gave me compliments. I assumed that this happened because they had a low expectation for Asian students in terms of humor or sports. I found it lucky to have sort of negative racial stereotypes because I can get attention and positive impressions just with little efforts. This actually motivated me to make efforts to be funny or popular in school.

I was then wondering if negative stereotypes could work positively for a certain race or ethnic of second-generation immigrants with negative impressions, and motivate them to succeed socioeconomically in a host county. However, while I was discussing this with professor Moorehead, I realized that negative stereotypes would work differently for second-generation immigrants from people who stay in a host country for a short period of time, like me.

It was completely a new experience for me to see people’s reactions when I did not meet their expectation of Asians. Thus, I was able to enjoy it. On the contrary, for second-generation immigrants, they have been dealing with such stereotypes repeatedly for their entire life. If they repeatedly felt that others are having a low expectation for them, they would be more likely to feel offended than be motivated.

In addition, I consider that these negative racial stereotypes would affect their performance more negatively if they felt they were “American”. In my case, I was nationally Japanese and considered myself Japanese, so did not really feel being offended being labeled as Asian, even when it was linked to some negative stereotypes. For those second-generation immigrants who considered themselves American, it would probably be more difficult to accept such stereotypes and fight them because they feel they identified less as Asians. Therefore, in my assumption, second-generation immigrants with a strong American identity would face more difficulty to fight their negative racial stereotypes and overcome them.

Blackface Remains Mainstream in Japan

japansociology:

Teen idol group Momoiro Clover posing in blackface with singing group Rats and Star

A quick post to note that blackface remains part of mainstream Japanese culture, as shown by the pictures of teen idol group Momoiro Clover posing in blackface. Despite the fact that the girls in the group are quite young, they seem to be going after an older demographic. First they record a song with KISS, and now they’re performing in blackface. Will their next single be a new version of “Mammy”?

What does it say about race relations in Japan when in one week we have an op-ed in a major newspaper calling for a system of apartheid, and a teen girl group performs in blackface? It’s depressing that my post on blackface is as current now as it was four years ago. Please click the link below to read my 2011 post on blackface in Japan, and share your thoughts in the comments.

Originally posted on JAPANsociology:

Window Display of Ufu and Mufu

by Robert Moorehead

Imagine my surprise as I walked through Kyoto Station’s shopping areas today, when I came across a large window display filled with cartoon images of blackface children. Skin as dark as night, giant, oval eyes, ruby red lips, and large, bushy afros greet customers to the shop “Mono Comme Ça.” The display announces the release of a sequel to “Little Black Sambo,” called “Ufu and Mufu: The Cute Little Twins’ Big Adventures.” Ufu and Mufu are Sambo’s younger twin siblings. The parents, Mambo and Jambo, are still around, and with Mambo still dressed as a mammy, right down to her plus-size body, red apron, and red bandana. Accompanying the release of the book are a CD-DVD combo, and various merchandise, like pins, patches, dolls, mugs, and purses, all adorned with jet black faces and giant eyes. The DVD features a…

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Non-nationals in Japan: the Burakumin

English: The_New_fighting_the_Old_in_early_Mei...

English: The_New_fighting_the_Old_in_early_Meiji_Japan circa 1870 (Photo credit: Wikipedia)

by Miyu Fujihara

John Lie (2011) argues that:

“The predicates of peoplehood are categorically asserted rather than inductively proven. Being more prescriptive than descriptive they propose and enforce what it means to be a typical or normal member… In other words, the state and its associated institutions constitute people in their idealized image, exercising biopower that shapers society and citizens… Hence as much as modern peoplehood seeks to an inclusionary identity, it excludes relationally defined minorities of the body and of the mind.”

Simply speaking, he means that creating legislation and norms and its contents decides who’s in and out, or who is ideal, mainstream or a national, and who is an outsider, a minority or a non-national. As the title of his chapter suggests, “the paradoxes of peoplehood” implies this process.

This is greatly applicable to Burakumin in Japan. Lie (2011:179-180) discusses a process that the Burakumin went through. Even though the laws and social consciousness now acknowledge the Burakumin (although not fully), and after the Meiji Restoration gave them rights equal to the mainstream Japanese, this didn’t change much of the situation. Instead it gave the Burakumin a further burden. They were given more equal conditions, meaning they were giving the same expectations they had to meet, but this time without any protections or help from anyone, however with the persistent image that they were still at the bottom of society. They got more pressure from society, earned less money, and were remained just as poor as they had been.

Here is a related example of this paradox that my mother experienced. When my mother was in junior high school, there was a random group of kids who took extra classes. They were always taken from the classroom occasionally and studied in a different classroom. She later found it out that those kids were Burakumin and the reason why they were taking extra classes was for their education, which they had been deprived of historically. I assume that the purpose was to even out the educational opportunities and lessen the gap between the mainstream and the Burakumin. However, because they were treated differently by teachers, my mother thought that the kids were special and different from her and the rest of her classmates. This can mean that they saw the kids as different, abnormal, or a non-national group: outsiders.

Even recently, the Burakimin have been discriminated against, especially when job hunting because they have particular kinds of last names and birth places that imply a Buraku ancestry.

In Japan, who is and is not the mainstream is very explicit. I think this norm is not easy to break down as it has been passed on over generations, together with an essentialist aspect of Japanese people. However, doing nothing never helps people get out of poverty and out of the bottom stratum of the society. In my opinion, with the accelerating globalization, as long as the idea of nation-state exists, there always will be those who are “outsiders”.

Reference

Lie, John. 2011. Modern Peoplehood. Cambridge, MA: Harvard University Press.

Mixed-race and Asian Ideal Beauty

by Rena Shoji

In “Filipinos and the Color Complex,” the author Joanne Rondilla (2009) discusses the global skin-lightening market and how those products demonstrate the connection between skin color and beauty. She especially focuses on the Philippines, which has gone through multiple colonization by white people, and racial and skin hierarchy have been constructed.

Rondilla argues that even though the standard of beauty in the Philippines is now inspired more by East Asian countries rather than Caucasians, the definition of beauty is still in accordance with white standards. On the one hand, non-white people tend to claim their uniqueness and originality in terms of their aesthetic values. That is, they have their own beauty standards compared to that of other parts of the world. On the other hand, in the era of globalization, it is practically impossible to ignore the influence of the global capitalism, products and ideas. There are so many products that are sold worldwide, and that implies the producers’ one message, such as, “lighter skin is better”.

Even if the message is the same, the strategies can vary depending on the time and trends. Today, it seems that using images of mixed-race Asians is becoming an effective way of marketing in the Philippines and other Asian countries. Rondilla (2009) analyzes that mixed-race people are a “relatable ideal” (p. 71). That is, they can be identified as Asian, yet they have particular features that consumers might seek or wish to have. Thus, mixed-race people can share sameness and avoid Eurocentric aesthetic values while their features are “better” than others. Their commercial values lay on the Caucasian-like features and relatable aspects as Asians.

This mixed-race popularity can be seen in Japan as well. The term hāfu (half) refers to half-Japanese. In most cases, especially in the beauty industry, hāfu refers to people who are half-Caucasian. For example, some beauty magazines feature articles on “how to look like hāfu with makeup”. It always means how to look like someone who is half-Caucasian.

What is different from the case of the Philippines is that half-Japanese models are not featured in advertisements of skin care products, while they are often in advertisements of makeup products. This could be because of the fact that Japanese people tend to think that they have their own skin color (Ashikari, 2005). This gap can stem from the colonization. The Philippines’ multiple experience of colonization makes the Philippines’ standard of beauty unique, and the so-called “color complex” there has been strongly constructed.

With regard to the preference of lighter skin, Japan and the Philippines shared different historical backgrounds. However, in the era of globalization, it seems that these two countries are  influenced by the white standard, although both claim their “uniqueness” and “Asian-ness”.

References

Ashikari, M. 2005. Cultivating Japanese Whiteness: The ‘Whitening’ Cosmetics Boom and the Japanese Identity. Journal of Material Culture 10:73-91

Rondilla, J, L. 2009. Filipinos and the color complex. Pp. 63-80 in Shades of difference: Why skin color matters, edited by Evelyn Nakano GlennStanford, CA: Stanford University Press

Being Mixed Race in Racially Divided America

The New Age of Slavery, by Patrick Campbell

by Lourdes Fritts

Much like the way some people do not care about their local sports team, I do not give much thought to my racial identity. This is mostly due to the fact that if I gave my race anymore thought than the occasional ponder, I would be in a constant state of identity crisis. My mother is Japanese-Korean raised in Japan, and my Father is Irish-German-Mexican raised in America. Thus I have christened myself as an “Euro-Mexi-Asian-American”. Fortunately I have been privileged enough in life where I was never made particularly conscious of my race; I have never let my race define me and very few people I’ve met have defined me by it. However, due to recent events in Ferguson, Missouri, I have become unusually conscious of my ethnic background.

After the grand jury failed to indict Darren Wilson my Facebook was splashed with statuses saying things like“f*ck white people #AmeriKKKa”, and articles talking about what white people need to do about racial inequality. There were many types of reactions to the grand jury’s decision but everything ultimately boiled down to race or more specifically, the oppression of black Americans by white Americans. Every day frustrated black (along with some enlightened white) Facebook friends posted lists of black victims of police brutality and offended white friends posted articles supporting the “not all whites” stance. Quite honestly, I didn’t understand my role in this conversation, I am horrified by the violence and inequality that American society has tolerated for so long but I cannot say that I completely empathize with black Americans. I am upset about Ferguson but I was not exactly sure why.

It is this feeling of disconnect that  had made me conscious of my ambiguous racial identity. On one hand I am partially white, does that put me on the side of the oppressor? Did I feel upset because of underlying guilt?  But what about the times where I was discriminated against, what about all the times where people told me to go back to China? Was I upset because I was afraid of being a victim of violent discrimination? While it isn’t true, I couldn’t help but feel that there was really no place for me in the conversation about race, I straddled an awkward border of whiteness that made it seem that I didn’t have the right to talk about race as a minority.

I thought about all these things for a while and ultimately decided that my disgust with the Ferguson case did not derive from any sense of ethnic identity (as a white or as a minority) but rather a betrayal of my national identity. As Craig Calhoun (1993:235) puts it, “The idea of nation is itself an instance and an archetype of this classifying logic of categorical identities”. As hackneyed as it sounds, I believed that being American stood for unparalleled equality and opportunity and seeing that it was not as I believed upset me quite a bit. I realized that my national identity was stronger than my racial identity because of my racial ambiguity. While this epiphany does virtually nothing to solve the racial tensions in Ferguson, I do believe that figuring something like this out can encourage more people to act as a community.

References

Calhoun, C. 1993. Nationalism and Ethnicity. Annual Review of Sociology, 19, 211-239.

Clarke, R., & Lett, C. (2014, November 11). What happened when Michael Brown met Officer Darren Wilson – CNN.com. Retrieved from http://edition.cnn.com/interactive/2014/08/us/ferguson-brown-timeline/

Beauty Per Skin Complexion and Symmetry

Anonymous student post

This blog will focus on beauty ideals pertaining to skin color and facial symmetry.

From Asia to Africa, having a light skin tone makes one more desirable. Colonial invasions have only helped to instil the idea ‘the whiter the better’. Even in Africa skin bleaching is quite popular. Especially in Nigeria where 77% of women use skin bleaching aides (Alonge 2014). While many Caucasians may tan, other races may tend to avoid tanning. According to the media, tanned skin on a Caucasian individual represents fitness and vacationing, yet ads showcasing the tanning of other races is rare or non existent.

Perhaps the desire for lighter skin is due to the “colonial mentality” which preaches that “white is right”. Yet in countries such as Japan and Asia the ideal beauty has been pale and to an extent is still considered the ideal. One only needs to search for images of celebrities to know the standard. For many centuries in Asia the color of one’s complexion has been an indicator of class status with pale being at the top (Wagatsuma 1967).

India also has a status system based on the complexion of one’s skin that has been exaggerated since the invasion of colonialism. The main difference between the availability of opportunities between East Asia, India, and Africa is that in Japan and China tanned skin does not affect job opportunities, but dark skinned foreigners stick out and aren’t treated as nicely as their lighter skinned counterparts (Arudou 2014), but in Korea where a profile picture must be attached to a resume (The Grand Narrative 2010), the discrimination is worse; in India dark skinned people use skin bleaching aides in order to secure a ‘good job’ and/or get a successful arranged marriage partner (Glenn 2008); and in Africa women bleach their skin due to self esteem issues and to get married as the ‘colonial mentality’ still exists along with the racial profiling of black skinned people.

Even in the US and Europe there are issues with the degree of one’s skin color yet bleaching is less common. Being lighter than average in complexion in one’s race gives one special privileges such as receiving discounts, extras, and also better behavior such as in not being profiled (Fihlani 2013). Lighter skinned black people receive extra attention yet being too light or albino excludes one from their race yet they are also excluded from the white race group (Parks 2007). Also bias in treating others differently due to skin tone is a form of internalized racism (Hall 1992).

According to research, facial symmetry is preferred over asymmetrical faces. In Rhodes et al.’s study on facial symmetry, males preferred the perfect symmetrical face more than females, but the preferences of all other degrees of facial symmetry was similar between the genders. In experiment 1, three individuals original portraits were shown along with computer-altered images in the order of low, normal, high, and perfect symmetry (Rhodes et al. 1998). The argument for the reason being that facial symmetry is attractive is due to health in childhood, but such evolutionary claims have been debunked as a myth (Poppy 2014).

In westernized nations a low WHR (waist to hip ratio) is preferred over a high WHR, yet the Matsigenka people, who are isolated from westernization, prefer a high WHR. According to the Matsigenka the low WHR looks unhealthy (Yu et al. 1998).

Also infants responded more to images of symmetrical faces than asymmetrical faces by staring at symmetrical faces for a greater duration of time. Not many studies in facial symmetry have been conducted multiculturally yet current issues in South Korea such as plastic surgery being quite popular may suggest that facial and/or body symmetry is quite important (Chang & Thompson 2014).

Perception bias may also influence the concept of facial symmetry as participants in Little and Jones’s experiment didn’t express a preference for symmetrical faces that were inverted, rather such images were perceived as objects than faces (Little et al. 2003). Overall westernized cultures, (meaning not having been influenced by western media) may prefer symmetrical faces and bodies with a low WHR.

Cross culturally in determining beauty a symmetrical face and clear skin are main ideals that remain (Gaad 2010) while ideals such as having fair skin are of Western (Wade 2014) and East Asian origin (Xiea et al. 2013). If one pays attention to the media, the majority of actresses, models, celebrities and those who appear in the media usually have clear, bright skin, and facial symmetry. Also hierarchy due to skin tone may be a cultural issue, but it is most likely not strictly just a cultural issue alone, but also internalized and externalized racism (Hunter 2007).

References

Alonge, Sede. “Not all African women believe ‘black is beautiful’. And that’s OK.” The Telegraph 18 July 2014. <http://www.telegraph.co.uk/women/womens-life/10973359/Not-all-African-women-believe-black-is-beautiful.-And-thats-OK.html>.

Arudou, Debito. “Complexes continue to color Japan’s ambivalent ties to the outside world.” The Japan Times (2014). <http://www.japantimes.co.jp/community/2014/07/02/issues/complexes-continue-color-japans-ambivalent-ties-outside-world/#.VJl6oAABA>.

Chang, Juju, and Victoria Thompson. ” Home> Lifestyle South Korea’s Growing Obsession with Cosmetic Surgery .” ABC NEWS, 20 June 2014. <http://abcnews.go.com/Lifestyle/south-koreas-growing-obsession-cosmetic-surgery/story?id=24123409>.

Feng, Charles. “Looking Good: The Psychology and Biology of Beauty.” Journal of Young Investigators 6.6 (2002). <http://legacy.jyi.org/volumes/volume6/issue6/features/feng.html>

Fihlani, Pumza, and Thomas Fessy. “Africa: Where black is not really beautiful.” BBC NEWS AFRICA. BBC, 1 Feb. 2013. <http://www.bbc.com/news/world-africa-20444798>.

Glenn, Evelyn N. “Yearning for Lightness Transnational Circuits in the Marketing and Consumption of Skin Lighteners.” Gender & Society 22.3 (2008): 281-302.

Hall, Ronald E. “Bias Among African-Americans Regarding Skin Color: Implications for Social Work Practice.” Journal of Black Psychology 2.4 (1992): 479-86. <http://rsw.sagepub.com.libproxy.library.wmich.edu/content/2/4/479.full.pdf+html>.

Hunter, M. “The Persistent Problem of Colorism: Skin Tone, Status, and Inequality. Sociology Compass” (2007), 1: 237–254. <http://www.mills.edu/academics/faculty/soc/mhunter/The%20Persistent%20Problem%20of%20Colorism.pdf>

Little, A. C. & Jones, B. C. (2003). Evidence against perceptual bias views for symmetry preferences in human faces. Proceedings of the Royal Society of London B, 270: 1759-1763. <http://faceresearch.org/students/symmetry>

Parks, Casey. “Black Woman, White Skin.” Marieclaire.com. N.p., 13 July 2007. Web. 20 Dec. 2014. <http://www.marieclaire.com/politics/news/a557/black-white-skin/>.

Perrett, David et al. Symmetry and human facial attractiveness. Evolution & Human Behavior. 1999 (20): 295-307. <http://facelab.org/bcjones/Teaching/files/Perrett_1999.pdf>

Poppy, Brenda. “Facial Symmetry is Attractive, But Not Because It Indicates Health.” Discover 12 Aug. 2014. <http://blogs.discovermagazine.com/d-brief/2014/08/12/facial-symmetry-attractive-not-because-indicates-health/#.VJlWpAAAM>.

Rhodes, Gillian, Fiona Proffitt, Jonathon M. Grady, and Alex Sumich. “Facial symmetry and the perception of beauty.” Psychonomic Bulletin & Review 5.4 (1998): 659-69. <http://link.springer.com/article/10.3758/BF03208842>

Saad, Gad. “Beauty: Culture-Specific or Universally Defined? The universality of some beauty markers.” Psychology Today (2010). <http://www.psychologytoday.com/blog/homo-consumericus/201004/beauty-culture-specific-or-universally-defined>.

The Grand Narrative. “Korean Sociological Image #40: As Pretty as a Picture?” The Grand Narrative: Korean Feminism, Sexuality, and Popular Culture, 16 June. 2010. <http://thegrandnarrative.com/2010/06/16/korean-resumes-photographs/>

Wade, L. (2014, May 16). When White is the Standard of Beauty. The Society Pages. <http://thesocietypages.org/socimages/2014/05/16/white-as-beautiful-black-as-white/>

Wagatsuma, Hiroshi. “The Social Perception of Skin Color in Japan.” Daedalus 96.2 (1967): 443-97. <http://www.jstor.org/discover/10.2307/20027045?sid=21104921217471&uid=2129&uid=4&uid=2&uid=70&uid=3738328>.

Xiea, Qinwei (Vivi), and Meng Zhang. “White or tan? A cross-cultural analysis of skin beauty advertisements between China and the United States.” Asian Journal of Communication 23.5 (2013).

Yu, D W., and G H. Shepard. “Is Beauty In the Eye of the Beholder?” Nature (1998): 396, 321-322+. <http://www.academia.edu/296731/Is_Beauty_In_the_Eye_of_the_Beholder>.

The Pervasive Nature of Skin Lightening Products

by Olivia Katherine Parker

Skin lightening products are a really interesting topic due to their pervasive nature. They’ve been around for hundreds of years. Not only are they used within Asian cultures but all around the world. In America, the Black and Mexican populace tries to embody the “perfection” of clear, smooth, and light skin. Women of color constantly compare themselves to white washed celebrities and models. Ultimately, it creates a very disturbing mental image that makes cosmetic companies big bucks.

After going online to check out social media websites, specifically Tumblr and Twitter, I found that there are entire categories of the beauty hashtag devoted to skin lightening products. Young women chat with each other about the effectiveness or dangers of a certain product. What upsets me is that these girls know they’re damaging their skin. More importantly, the companies that make these products know this as well. Lead, hydroquinone, and other dangerous chemicals are still used in some products that go unregulated.

Even the women who don’t purchase skin lightening products are negatively affected by the cosmetics industry because they’re looked down upon by other women. I have overheard Black mothers talk about how lucky their daughters are to have lighter skin. A recent blog post by Indian author Monisha Rajesh says that India has an “unfair obsession with light skin”. She claimed she had an experience with a respected Indian newspaper that published a white washed image of her. When she confronted the art director he said he believed he was doing her a favor by whitening her skin.

With Japan’s female populace being so overly presentable, you can imagine how popular skin whitening products are. For crying out loud, they walk around in the summer with umbrellas and long sleeves. Young women wear makeup two or three shades lighter than their actual skin color in the winter and wear coats with scarves to cover up. It’s expected to use a skin lightening lotion or cream. Light skin is desirable, light skin will make you popular, light skin will get you a husband.

Bihaku is one of the leading Japanese skin lightening producers. The work Bihaku translates to “beautifully white” their products claim to reverse damage and create perfectly clear and fair skin. Bihaku products run adds in pop culture magazines directed at girls as young as 10. Other companies include Hanae Mori, Shiseido, and Kanebo. The demand for skin lightening products increases every year. The mentality towards these products in most Asian cultures is positive. It’s implemented in the infamous Japanese women’s skin care regiment which is usually a six to twelve step process.

So the question is: will this issue ever be widely recognized as an unnecessary product being pushed on people by society? Is this something that needs to fixed internally by women of the same culture accepting their original skin tones and supporting their fellow females or are we past the ability to do that? Do we need to run campaigns in the media telling ladies that they’re beautiful as they are? Or should more people be told the truth about what these products actually do to their skin? Unfortunately, I believe that the first step is for the producers to take a stand and stop selling lightening products and that’s not going to happen while these products remain their best sellers.

Colourism, plastic surgery, and trying to look Caucasian

by Tommy Pass

In class we talked about the ongoing trend of lightening ones skin to appear more attractive as well as where this trend in doing so may have come from. Evelyn Nakano Glenn discusses the origins of what seems to be global obsession with having whiter skin. Glenn argues that the obsession, especially from women’s point of view, stems from the fact that women are judged very strongly based upon their appearance while men are judged on other capital, such as education, income, etc.

Let’s just say hypothetically that these cultures are right and that whiteness equals beauty and that we accept this as fact, when can we see a limit to this obsession where it is taken to the extreme and skin whitening products are not the only thing women are after to look more beautiful. What about the plastic surgery trend going on in countries such as South Korea, should there be a limit to the extent that this beauty trend is taken?

A libertarian may argue that people should do as they want. Let’s assume this is correct, when does this also go too far? What about when this is forced onto children who don’t have a say in the matter at all, and who are just being told by their parents what to do. Should this be allowed? The argument to this being that this will benefit them for the future in terms of job opportunities, etc. Does this not take the obsession with looking more beautiful to the extreme when children are forced against their will by their parents to have their face permanently altered to look more “beautiful”?

To me personally it seems very much as if people are not trying to just make their skin whiter, but trying to become more Caucasian looking. I believe that historically, people saw it as a more attractive feature to be pale as this meant that you were wealthy enough to stay inside and now work in the fields, though in more recent years I believe that wanting to look Caucasian is very much a goal which women are trying to achieve.

Glenn gives the example of how the African American community had the paper bag test in social events to see who was acceptable or not, the reason for this being that those slaves who were mixed race were given the higher status jobs amongst the slaves, such as staying indoors as opposed to picking cotton and other field work. This created the illusion of prestige to those who had Caucasian ancestry and hence the mentality stayed within the community long after slavery was abolished.

African Americans getting their hair straightened, skin bleached and other alterations are in a sense aiming towards Caucasian features. This same phenomenon can be seen in East Asia. People of mixed Caucasian ancestry, in other words those with one Asian parent and one white parent, have a much easier time becoming models and are often made into TV personalities solely due to their looks. One could ask the question, why does the media use mixed-race people and not people who are 100% Caucasian if that’s what they consider beautiful? The answer could be that having a white person modelling can feel too farfetched for an Asian audience and potential customers.

Someone of pure Asian origin knows that they cannot look exactly like a white person, and will thus not put much effort into trying. Not trying means that they do not buy skin whitening creams and other cosmetics, thus cosmetic companies are unable to make a profit.  If people of mixed race who possess both Asian and Caucasian features are used within the modelling industry, then this creates something potential customers can relate to and will thus make them try—trying meaning spending money.

Hence it is obvious that the cosmetics industry wants this kind of obsessive mentality to circulate within society, doing so keeps this issue in continuation and thus giving their business profit, even while the result of all this leads to some parents wanting plastic surgery for their children. Without this kind of pressure from cosmetic companies and the media, I doubt that plastic surgery and skin whitening would be as prevalent as it is today.