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.

Reforming surgery and the self: Plastic surgery, historical traumas, and beauty in Korea

Girl’s Generation, a very popular K-pop group consisting of nine women who are considered ideal in South Korea

by Lisbeth Lyngs

Plastic surgery and skin whitening have in recent years become a hot and very normalized topic in Asia. Especially in South Korea, where one in five women has undergone some sort of cosmetic surgery, compared to around one in 20 in the U.S., according to the International Society of Aesthetic Plastic Surgeons. Their desired look is the same: Big eyes with double eyelids, white skin, a nose that sticks out and a slimmer jawline. A high Korean consumer culture has made women equate this beauty standard with a higher life quality, better jobs and more luck in marriage. Feminist cries of objectification are overheard, and as I see it, the racial argument that it is “to look white” has faded – as Asia’s own mainstream culture, especially K-pop culture, has grown.

K-pop is pop music from South Korea, and it has spread rapidly through East Asia in the last couple of decades (to some extent it has also hit the Western world with “Gangnam Style”). The industry’s popularity, and the value placed on the plastic surgeries behind the stars, has meant that many Asian women flock to Seoul, the now self-established epicenter of plastic surgery. Not to fix a crooked nose or uneven eyes, but to change their faces to look like the same ideal, the same type.

What I find interesting about plastic surgery in Korea is that it is called ‘reforming surgery’ (성형수술), not translating to ‘plastic’, which in English carries negative connotations of ‘fake’ or ‘cheap’. The Korean phrase carries more positive connotations, like the patient is just waiting to be ‘reformed’ and reveal their ‘true beauty’ from within. Interestingly from language alone, cosmetic surgery in Korea does not have the same stigma to it, that it has in English speaking countries and a majority of the western world.

In fact it is so normalized that Korean women will ask each other “where did you get your eyes and nose done?”, instead of “where did you get your handbag?”, and girls will get plastic surgery as a graduation ‘present’ from their parents. Many Korean kids, especially the girls, thus grow up with the understanding that they are going to have plastic surgery one day.

In the short documentary Korean High School, we get a glimpse of this mentality among high school students.

“[after graduation] I’ll have plastic surgery.”

“But you don’t need plastic surgery.”

“.. I have to do it. Beauty is important in Korea.”

But then what is this beauty, and where does it come from? To say it is because of a Korean beauty standard, or that they “want to look white” is too easy. In this article on The Grand Narrative, a reader suggests to look deeper into Korean history for answers. In this interesting read, she argues that the shift in Korean beauty standards is a response to the country’s historical trauma. She admits it might be a long stretch, but oppression during the Japanese colonization taught the Korean people to think lowly of themselves, before the American occupation pushed the envelope and taught them that there was something wrong with their psychical features.

The first double-eyelid surgery on an Asian face was performed by American plastic surgeon Dr. Ralph Millard. His reasoning was that creating a more Western look would help Asians assimilate better into an emerging international world. The Asian eyelid simply made their expression look passive an unemotional, as opposed to a double eyelid which would produce a more open and approachable face. The surgery quickly caught on, and this procedure of beautification worked its way into mainstream culture which today, I would argue, has been modified into a more “beautiful Asian look” than a “beautiful because it looks Caucasian look”.

To return to the notion of K-pop and the plastic surgeries performed to achieve their looks, I would like point out their ideal small and V-shaped faces. This jaw surgery cuts off a piece of the patients jawbone to make the face slimmer. And even though many Caucasians have small and slim faces, I do not believe this is a response to wanting to look Caucasian – If you inspect some Caucasian celebrities, you find many examples of prominent jaws and high cheekbones. But if you inspect Asian celebrities, they all have small jaws and cheekbones.

What I am getting at is that the reason why skin whitening and plastic surgery have become such common means to obtain this non-traditional Asian beauty-look is not as easy answered as “because the Caucasian look is ideal”.

In a highly globalized world like ours today, where I can eat McDonalds and watch The Hobbit no matter the city, it is easy to assume the Western influence is the sole reason for Asia’s desire to look “not Asian”. What might have started like that, has today evolved into some unique beauty standard required in a lot of Asian cultures to get a better social position.

While part of the answer as to why another girl in the short documentary answers “big eyes with a double eyelid, a white body, a nose that sticks out and a small face.” When asked about beauty, the Western world’s influence on Asia is not the entire story.

References:

http://www.isaps.org/

http://koreanhighschool.com/index.html

The Grand Narrative

When You Determine if a Woman is Beautiful, Does Skin Color Matter?

by Nana Tsujimoto

Belva Davis, founder of the Miss Bronze pageant

“You are beautiful.” This phrase can always make a woman really happy and let her be more confident about herself. Winning in a beauty contest is one of the ways of receiving wide recognition as being beautiful by society. This enables not only the winner but also people in the same social categories, especially in subordinate groups, to gain confidence in their beauty, including their skin color.

Numerous kinds of beauty pageants, including Miss Universe USA pageant, are held every year all over the world. As you might have known, there was the beauty contest called Miss Ritsumeikan Collection at Ritsumeikan University last month. Although competing in a beauty contest is quite widely popular in the world up to now, people in dominant group have been getting more chances to win in contests; one the other hand, people in subordinate group have fewer chances to do so.

Miss Bronze California is a beauty contest for African American women which lasted from 1961 to 1968, during the time when many African-American social protests such as the Civil Rights Movement occurred. The producer of this contest was Belva Davis, who was really making an effort to make African American women, especially dark-skinned African American women, to have more confidence in their beauty as African Americans. This contest was one of the great tools to expand the idea of “Black is Beautiful” in the US society at that time. The contest played an important role in fighting against colorism, racism, and discrimination against African American.

Moreover, because of the existence of dark-skinned winners of the contest, the definition of black beauty was expanded. However, there is an important point to consider in this contest: double consciousness. According to the concept of double consciousness, which was introduced by W. E. B. Du Bois, the standard of beauty in the whole African American community can be categorized into two parts: a white standard of beauty and an African American standard of beauty. This is because dominant views are internalized in the community, so to choose either a light-skinned African American woman (a white standard, which also shows privilege) or a dark-skinned woman (an African American standard, which also shows authenticity) for a winner depends on which standard the judges applied.

missamerica

Vanessa Williams (left) and Nina Davuluri (right)

While Miss Bronze California was a contest only for African American, Miss America is now opened for people of all races in the U.S., including African Americans and Asian Americans. The first African-American winner of the contest in 1984 was Vanessa Lynn Williams, who had light skin and blue eyes. Following after her, seven African-American women have been crowned. In addition, this year, Nina Davuluri won the contest as the first Indian-American woman. Both Vanessa and Nina have had to face negative attitudes toward them because of their skin color after they won the contest. For example, Nina has received numerous negative descriptions of her, such as “Too ‘Indian’ to ever be Miss India”. Moreover, she was described as a terrorist on Twitter. Those are not acceptable in the society with racial diversity.

When you determine if a woman is beautiful, does skin color matter? I would answer “No” because I believe all of skin colors are beautiful. Although people’s attitudes toward skin color are shaped in the societies where they grow up, I hope there will be no discrimination on skin color in the near future.

References

Broderick, R. A Lot Of People Are Very Upset That An Indian-American Woman Won The Miss America Pageant (Sept. 16, 2013). Buzzfeednews. Retrieved on Dec 10, 2014. Retrieved from http://www.buzzfeed.com/ryanhatesthis/a-lot-of-people-are-very-upset-that-an-indian-american-woman

Chaudhry, L. Miss America Nina Davuluri: Too ‘Indian’ to ever be Miss India (Sep 16, 2013). F.LIVING. Retrieved on Dec, 2014. Retrieved from http://www.firstpost.com/living/miss-america-nina-davuluri-too-indian-to-ever-be-miss-india-1111477.html

Craig, Maxine Leeds. 2009. “The Color of an Ideal Negro Beauty Queen: Miss Bronze 1961-1968.” In Shades of Difference, edited by Evelyn Nakano Glenn. Stanford, CA: Stanford University Press

Davis, B. Fighting Racism, One Swimsuit at a Time (February 10, 2011). Ms. Blog Magazine, Retrieved on Dec 10, 2014. Retrieved from http://msmagazine.com/blog/2011/02/10/fighting-racism-one-swimsuit-at-a-time/

Stern, M. Vanessa Williams, the First Black Miss America, On Nina Davuluri and Racism (Sep 21, 2013). The Daily Beast. Retrieved on Dec 11, 2014. Retrieved from http://www.thedailybeast.com/articles/2013/09/21/vanessa-williams-the-first-black-miss-america-on-nina-davuluri-and-racism.html

Watson, E. The Miss America Pageant Has Been Beneficial for Women of Color (Sep 12, 2013). The New York Times. Retrieved on Dec 11, 2014. Retrieved from http://www.nytimes.com/roomfordebate/2013/09/12/is-the-miss-america-pageant-bad-for-women/the-miss-america-pageant-has-been-beneficial-for-women-of-color

Hostess workers in Japan – illegal sex work or deserving a visa?

Hostess bars and clubs in Tokyo’s Kabuki-cho

by Kyle Waylyszyn

The women who work as hostess workers work just like you and me, but their jobs come with a heavy stigma that surrounds their line of work. When you hear “hostess worker” or hear about them, they are never portrayed in a very positive light. The job description of a hostess, if you don’t know, is to entertain their male customers by doing things like talking, drinking, dancing and other things. Of course, there are some places that offer services greater than what the majority will not do, which is more sexual in nature, but this isn’t the norm.

Sociologist Rhacel Parreñas

The norm is that these women choose to take these jobs of their own free will, although sometimes out of necessity when giving the choice to either stay in their home country and make a far less salary or work as a hostess. Rhacel Parreñas has conducted firsthand research about this topic, and Parreñas says “No one lied to them and explicitly told them that they would only be singing and dancing on stage.” “They were quite adamant,” Parreñas says, “that they weren’t prostitutes.” Rather, she describes the work of hostessing as “commercial flirtation” through which women work to “bolster the masculinity” of their customers. They typically make money for the club owners to whom their labor is contracted by selling men drinks, not sexual acts.”

Even though that these women took these jobs of their own accord, the Japanese government was not pleased with being ranked the highest employers of “sex trade” workers as they were publicized as. In 2004, the Japanese government began changed the visa laws and enforced stricter requirements for the entertainers visa. This caused these women to lose the valuable income need to support their families, but the important numbers the government seen was that the hostess workers dropped down to only approximately 8,607 in 2006 from the 2004 statistic of 82,741 workers.

In light of the action things that go on and the willingness of these women should there be an entertainer’s visa specifically for hostess workers? These women have a right to make a living just like every other human on this planet, so why can’t they work as a hostess legally in a country that seems to have a demand for it? The morality of these jobs maybe the most prominent reason seeing as it doesn’t just involve the person that attends these places, but also the country that allows such unmoral and socially awkward things to happen as a legal business. Think about it would you choose a country to visit that just legalized commercial flirtation, if the stigma that everyone truly though about it was that it is actually houses of ill repute?

Reference

Parreñas, Rhacel. The ‘indentured mobility’ of migrant Filipina hostesses  http://gender.stanford.edu/news/2011/‘indentured-mobility’-migrant-filipina-hostesses

Can we ever be equal?

English: Differences in national income equali...

English: Differences in national income equality around the world as measured by the national Gini coefficient. The Gini coefficient is a number between 0 and 1, where 0 corresponds with perfect equality (where everyone has the same income) and 1 corresponds with perfect inequality (where one person has all the income, and everyone else has zero income). (Photo credit: Wikipedia)

by Paige Shaw

An unequal society where the upper class holds more of the country’s wealth is considered unfair. In countries such as the United States, the wealthy hold approximately eighty percent of the country’s wealth, and not enough the wealth being taxed from the rich is transferred to the poor. In countries such as Sweden and Denmark, although the distribution of wealth is more equal compared to the U.S., the wealthy still hold a greater percentage of the countries wealth.

Is this still unfair? Objectively, since not all of the classes are equal, it is still unfair. However, I would argue that having a slight inequality between the classes keeps people motivated and is overall better for the economy. People should receive equal opportunities and that everyone should be equal to an extent, but complete equality seems unfeasible.

From a fairly young age we are taught by our parents and in school that everyone is their own individual, and everyone has something about them that makes them unique. Gender, race, and other things aside, you are still different than the person next to you because there is only one of you. So if everyone is different, doesn’t that make it difficult to create a society where everyone is equal?

In his article “Is equality feasible?” Lane Kenworthy mentions that peoples earnings are determined qualities such as intelligence, creativity, confidence, inherited wealth, physical and social skills, and motivation. Most, if not all, are products of genetics, parents’ assets, and traits. We are all inherently different, and we all have our own strengths and weakness, which can make us more capable at performing certain tasks than others. In an equal society where everyone gets paid the same, if one person is a harder worker and better at a certain job than the person beside them, but they are still getting paid the same, it could make them feel less motivated to do their job. Of course there are certain cases that if you loved your job that it wouldn’t matter how much you get paid as long as you could keep doing what you are doing, but the slight inequality between workers keeps people motivated and increases their work effort.

Inequalities are what makes business competitive and drives the economy. And although a completely equal society is an appealing idea, it is not sustainable. In order to pay equally high wages businesses would have to charge their customers more. But in a competitive market, customers will generally refuse to pay more for a good or service when they can get it more cheaply somewhere else. The firm then loses business and has to start letting workers go. Therefore unless wages are lower, which implies some inequality, jobs will not exist.

However it is hard to say whether or not a completely equal society could be good or bad for the economy. It is my general opinion that we need to have that little bit of inequality in order to keep people and markets competitive to drive the economy. It can also be argued that income inequality could decrease consumer demand, and the middle/lower classes may regard high inequality as excessively unfair, causing a decrease in employment motivation and work cooperation.

Complete equality may not be sustainable but too much inequality could also prove to be unsustainable as well. Countries like Sweden and Denmark set a good example of a good balance between equality and inequality. There is still an upper class but more of the countries wealth is transferred to the poor. If more countries adapted a similar system it could prove to be more sustainable.

Reference

Kenworthy, Lane. 2007. “Is Equality Feasible?” Contexts 6(3):28-32.

Japanese Women in the Workforce

by Olivia Katherine Parker

Due to Japan’s conservative and traditional society, most Japanese women have played the role of wife and mother instead of pursuing careers. The common ideal for young women within Japan is to marry a salary worker and to raise a family. Oftentimes, Japanese women do not plan to pursue a career because the challenge of raising children is enough for them.

Japanese women also face a large amount of pressure from society. Not only must a wife cook her husband meals and make him bento lunch boxes, but she must also care for her children, dress them, keep a tidy house, make sure the children get to school on time, make dinner, bathe the children, tuck them into bed, satisfy her husband, and then plan for the next day. The vicious yet “rewarding” cycle of motherhood doesn’t leave much room for a career let alone a part time job.

Since 1990 around 50% of all Japanese women have participated in the paid labor force, however, they leave due to factors such as marriage, child birth, or to assume the role as caretaker. Over two-thirds of Japanese women leave their jobs when they have children and don’t come back. If a woman returns to the workforce after having children, it is usually 5-10 years after the birth of her first child and instead of seeking out a career the majority of women take on part time jobs for extra income.

Japanese companies notoriously under pay their female employees. Women roughly earn 60% as much as men and very few women hold positions of authority such as manager or CEO. On top of that many female employees receive fewer benefits and smaller insurance policies within companies. This makes the allure of a career less enticing and deters many women. For most, job security is crucial and very hard to find.

Recently, Japan’s birth rate is on the decline. In theory this should not make sense. Women are staying home to fulfill the role as housewife so that should result in a higher or stabilized birth rate. Along with a declining birth rate Japan is also facing problems such as longer life expectancies and an increasing elderly population resulting in an economic recession. Prime Minister Shinzo Abe wants to boost Japan’s economy by encouraging more women to join the workforce. However, Japan is also facing a child care crisis. Women who want to return to the workforce are faced with the difficulty of finding care for their children. Day care centers are often looked down upon by Japanese society because a child is not “receiving enough maternal care”. The Japanese perspective or normality is to see a mother with her child instead of in temporary care. So if a woman wants to come back to work after fulfilling her role in Japanese society as a mother but faces criticism and backlash by placing her child in day care (assuming she even finds a day care) it only perpetuates Japan’s contradictory views of women.

Many people believe that Japanese society and culture must change before women can be seen as equal in the work place. Societal pressure, stigmas, and sexism are so ingrained in Japanese culture that it could take decades or generations before a significant change can be seen.

Gender Inequality

by Michael McDonnell

The Irish constitution enacted in 1937 states that:

“1° the State recognises that by her life within the home, woman gives to the State a support without which the common good cannot be achieved.

2° The State shall, therefore, endeavour to ensure that mothers shall not be obliged by economic necessity to engage in labour to the neglect of their duties in the home.”

These declarations, though strongly criticised, are still in place today. I feel they give a good indication of the traditional Catholic views that influenced the policies of the state at its inception. The Ireland of today is quite different. In a 2014 survey by The World Economic Forum, Ireland was ranked 8th out of 142 countries on the global gender gap. This is calculated by examining the pay, health, education, and economic and political participation. As of 2013, 47% of workers are female, making up 55% of women. Half of women with children are working.

However, there are still many problems regarding gender inequality to be addressed. On average women are paid 12.6% less than men and women hold only 30% of managerial roles. Fewer than 20% of directors of large corporations are women.

One way Ireland is trying to address the gender imbalance is through the use of quotas. Currently, women only make up 19.4% of the Irish parliament placing Ireland 23rd out of the 27 EU member states for the representation of women in government. In 2012, legislation was enacted that required all political parties to ensure that women made up 30% of all candidates put forward in the next General Election and 40% within 7 years of that. Parties in breach of this quota risk having their government funding cut by half.

As no general election has occurred since been called since this legislation was enacted it remains to be seen what effect this will have on Irish politics. Much in the same way that quotas in business attempt to put women in managerial roles rather than just as board members, commentators have criticised the policy for not affecting local and regional elections. Women make up just 17% of local government bodies, where traditionally, politicians get their start and work towards the national legislature.

Japan is a lot like Ireland in the way it has seen the role of women in society, as a caregiver in the home. Japan has however been slower to address the gender gap in its society. Currently women make up just 1.2% of executives of Japanese companies and just 11% of the members of the Lower House of Parliament. Japanese Prime Minister Abe has set a goal to increase the number of women in executive positions in Japanese companies to 30% by 2020. This is not a legally binding directive but he has promised tax incentives for companies who reach the quota and has promised to increase the number of day care places and the length of family leave available to entice women to come back to work after having children. At the moment around 70% of women leave employment once they start a family.

A report from the Japanese Gender Equality Bureau in 2011 recommended the adoption of gender quotas in the political system and it was accepted by the cabinet. However, the report was non-binding and did not set specific quota levels.

Abe has said that “Women are Japan’s most underused resource,” and while Japan seems to be correcting this underutilisation it seems to be proceeding at a slower pace to other developed countries and to be missing the important issue of gender balance in political representation.

References

Buckley, F. 2013. Ireland offers an example of the way in which gender quotas can be implemented in national parliaments. EUROPP. Available at: http://blogs.lse.ac.uk/europpblog/2013/11/29/ireland-serves-as-an-example-for-the-way-in-which-gender-quotas-can-be-implemented-in-national-parliaments/

Covert, B. 2014. Japan Sets Ambitious Goal For Increasing Women In Executive Suites. [online] Thinkprogress.org. Available at: http://thinkprogress.org/economy/2014/01/02/3111731/japan-women-boards-goal/

Global Gender Gap | World Economic Forum. 2014. Global Gender Gap. Available at: http://www.weforum.org/issues/global-gender-gap#

Independent.ie. 2014. Gender equality is still a problem in many Irish board rooms – Independent.ie. Available at: http://www.independent.ie/business/irish/gender-equality-is-still-a-problem-in-many-irish-board-rooms-30527067.html

Ryan, S. 2014. Irish system has failed to provide higher number of women TDs: Taoiseach. TheJournal.ie. Available at: http://www.thejournal.ie/irish-system-has-failed-to-provide-higher-number-of-women-tds-taoiseach-332522-Jan2012/

Sanchanta, M. and Koh, Y. 2014. Japan Ponders Quotas for Women in Politics. WSJ. Available at: http://online.wsj.com/articles/SB10001424052702304569504576403401964052630

Taylor, C. 2014. Ireland ranked in eighth place in gender gap rankings. Irish Times. Available at: http://www.irishtimes.com/business/work/ireland-ranked-in-eighth-place-in-gender-gap-rankings-1.1979254

When moms migrate overseas …

Anonymous student post

As women’s rights in developed nations are slowly inching towards equality, it is practically a necessity for women to contribute to the household income in order to sustain a desirable level of living. Many women strive to pursue high paying careers, leaving them unable to tend to the task of raising their children. Thus, an increasing number of households hire women from third world countries to take care of their children. This has resulted in the Philippines becoming the world’s number one source of outsourced caretakers.

This is a great opportunity for Filipino women to financially support their family. Taking care of
someone else’s child full time requires the women to leave their countries, thus leaving a child without a parent. This has lead the government and the media to vilify these women. They claim that the absence of a parent makes these children a burden to society.

The lack of a parent in early childhood can lead to behavioral issues and have long term effects that
carry into adulthood and can affect the individuals’ self-esteem, feelings of self-worth, and ability to
express feelings; thus also affecting relationships. As a child encounters new experiences, learns, and
grows, there is no doubt that the presence of a parent and proper parenting is detrimental to the proper upbringing of a child. It increases the chances of his ability to fully integrate into society.

One has to wonder how one quantifies the appropriate amount of parenting? How does the lack of a parental figure affect the child, and is the parent actually missing from the child’s life? Does the sacrifice of not being able to touch and feel your child justify the financial gain, stabilizing the families financial situation? This varies from family to family, as it depends on the child’s perceived feeling of abandonment, which depends on the mother’s involvement in the child’s daily life even though they are separated by thousands of miles. The communication between parent and child helps strengthen the emotional bond, thus lessening the perceived loss. The quality of the relationships with the rest of the family also significantly affect the child’s ability to cope with the lack of a parent, as they could help the child understand the sacrifices that had to be made. Also, the fathers coping with the loss of a partner would affect their ability to function as a parent, leaving the child even more confused, with a lot more to process, and without the needed attention and explanations. A child could be completely unaffected if the void would be filled with the necessary support. Thus, the attitude and involvement of the family’s relatives is of great importance and greatly affect the child’s ability to cope with the family’s circumstances.

The Care Crisis and Role of Gender in the Philippines

Anonymous student post

I once saw this website that catered to parents looking for child minders. What fascinated me the most was the fact that most of them specifically asked for a Filipina. After seeing this, I did not know whether we Filipinos were seen as very good carers, or whether hiring Filipinas as opposed to non-Filipinos was cheaper.

I know my mother was one before and like the people interviewed by Rhacel Salazar Parreñas, my mother left me while I was still young to work abroad. Reading the extract from Parreñas’s book, I can relate to everyone’s experiences; however, I mostly identified myself with Ellen who despite the lack of a motherly figure in her life turned out to be fine. It wasn’t easy for our family, but I never felt any sense of abandonment from my mother. Of course, as Parreñas mentions, not everyone is an Ellen and I do agree with that. I’ve met countless of people like me who were also left to the care of others by their parents at a young age to work abroad, and like Jeek in Parreñas’s book, they experienced emotional insecurity.

The lack of a mother figure in the family is seen as the cause of emotional insecurity because mothers are seen as the one who is in charge of child rearing. What I found intriguing the most in Parreñas’ work was how the Philippine government blames these migrant mothers for this “crisis of care” and even called for their return home.

I recently read an article by WEF about how the Philippines are 9th in the world in gender equality. Growing up in the Philippines, I can say that compared to other countries like Japan we definitely are more gender-equal. Women fare better in education and literacy, it’s also quite common to for women to hold top positions in the workplace and they also hold political positions.

On the other hand, we’re not fully gender-equal.Women are still being blamed for rape and infidelity.There still exist this idea of women having the traditional domestic role. Child rearing is still seen as a mother’s responsibility and not both parents’. Even if both parents are working, the mother is expected to take care of the children.

Relating this to what Parreñas wrote, the Philippine government pointing fingers at migrant mothers reflects how the Philippines still has this gender ideology that a “woman’s rightful place is in the home”. Instead of casting the blame to these women who are not only helping their families but also the economy, shouldn’t the government do their part first?

In the first place, these mothers only left either because there were no jobs available for them or their wages weren’t enough to sustain the family. These are issues that should be answered by the government and not caused by being a “bad mother”. Instead of asking migrant mothers to return, the government should give support to the children who were left behind.They could give support in their education or even providing some means of communication for transnational families. Maybe in that way we can eradicate the idea of stay-at-home mothers is the model of a good mother.

As I mentioned before, there is gender equality in the Philippines but there still a lot of work that needs to be done to be a fully gender equal country.

Equality and Fairness: How Can We Get There?

Sexual equality symbol Català: Símbol de la ig...

Sexual equality symbol (Photo credit: Wikipedia)

by Ludvig Bergman

In the endeavour towards income equality, there are many different paths available to reach the final goal, which in this case and in my opinion is an effort-based distribution of the money in the society, where those who work hard and are tasked with relatively difficult work are rewarded with a bigger piece that those who don’t.

To avoid the case of the unequal American society, where the top 1% of the population has almost all the money, and move towards something similar to Swedish society, with the top 20% having a larger amount of money than the other 80% but the distribution between the “steps” are much more even. There is the way of reducing the income for the top paid percentages of the population and raise it for the lower percentages, and just like Sweden maintain high taxes that can be redistributed among the population and used to improve the welfare system. 

The danger with a society like this is the fact that, which is mentioned by Kenworthy in the article “Is Equality Feasible?”, if you are deprived of the financial gain of your efforts and skill development, there will not be any motivation left to contribute to the society by getting a decent education and working hard. People might prefer to go through the mandatory school years just to live off the governmental subsidies, which in Sweden in my opinion are way too high.

A society with people without motivation to achieve anything will quickly detoriate. Isn’t a society where the hardworking highly educated people are providing for the “lazy” through high taxes who are beingdistributed by the government in fact an unfair or even unequal society? People are no longer being rewarded with what they deserve, the hard working are getting less and the “lazy” are getting more, which draws me towards the conclusion of this no longer being the equal society I earlier considered.

For this to be considered equal and per definition fair there can not be any freeloaders allowed. Considering economic equality and fairness of gender, in “Gender equality: why women are still held back,” Abigail Player discusses how women in our contemporary time have never had as many opportunities to lead and change the economical and political landscape. Women earn a distinguishably lower salary than men and Player claims that women in the UK earn as much as 140,000 pounds less than men during their lifetimes.

In Sweden we have a political party pushing the issue of gender inequality forward. My opinion of the matter is that if left alone the market and the inequalities in it will by themselves be evened. I believe that by forcing change upon the society by, for example, implementing quotas regarding gender in the work place is something that will hinder the most competent people from being chosen just because a quota has to be met. In the long run hindering the economic growth of companies and in the big picture the whole country.

References

Player, Abigail. “Gender Equality: Why women are still held back.” The Guardian http://www.theguardian.com/business/economics-blog/2013/dec/06/gender-equality-women-stereotypes-stop-progress

Kenworthy, Lane. 2007. “Is Equality Feasible?” Contexts 6(3):28-32.