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elliedekk · 4 years

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What does a Feminist Look Like?

In the past couple years, a new fashion item came to market. The slogan, “This is What a Feminist Looks Like” has accompanied, “The Future is Female” and, “My Uterus, My Choice” in adorning plain tee-shirts across the chest for the socially conscious shopper. I have seen these worn by men, women and non-binary persons alike. The intention of the designer and wearer is to announce their political stance to whoever they encounter. Yet, the shirt could have achieved this using other phrasing such as “This is Who a Feminist is” or even, most directly, “I am a Feminist”. The specific wording of the item can convey the diverse, and possibly unexpected, appearances of feminists. The garment acknowledges that one homogenous face of feminism does not exist nor can someone determine whether someone is feminist based on their appearance. Yet, the seemingly simple proclamation leads to the question, what does a feminist look like?

Saying you are a feminist or something is feminist does not magically make it so. This being true, it is impossible to say whether those who wear the shirts are actually feminists. The word feminist conjures up different images specific to who hears or reads it. A search on Google images for the word feminist features participants in the Women’s Marches, Beyonce dressed as Rosie the Riveter, Hillary Clinton and, fittingly, a number of people wearing the aforementioned “This Is What A Feminist Looks Like” tee-shirt. Many stereotypes of feminists exist; the pussy-hat wearing Feminazi, the hipster male feminist or the sexless career woman to name a few. None of these effectively encompasses the entirety of the feminist community. As feminists do not have one identifiable appearance, they also do not have one identifiable opinion on appearance and everything surrounding it.

Since the 1960s, women staged public displays rejecting the conventional beauty standards. For example, the legendary Miss America Protest included a scene of women throwing their bras, which embodied normative beauty pressures, into a fire. This incident was so powerful that bra-burner became a part of the English lexicon as synonymous with an enthusiastic feminist.Since then, the attempt to change or shirk male-imposed beauty standards has become fundamental issue. Body positivity campaigns flourish on social media, and the culture surrounding what is considered acceptable is beginning to shift. There seems to exist a universal consensus that beauty standards are bad. Still, the beauty and women’s fashion industry are both worth more than ever before. If women are starting to care less about looking like sexist ideals, why are these industries thriving?

To a certain extent, there exists the idea of “playing the game”. Here, women acknowledge the patriarchal desires and use them to their own benefit. A society is more likely to reward those who give society what it wants. If a woman succeeds due to profiteering off of conformation to gender norms, we do not see a successful woman but a traitor to feminism. For instance, Kylie Jenner was declared the youngest female self-made billionaire. Removed from her identity and the baggage it carries, the title of the youngest female self-made billionaire would be accompanied by admiration and applause from any women-supporting women. A twenty-one year old woman earning a fortune based on her own entrepreneurship unreliant on any man seems like a feminist triumph in a world rigged against female success. However, Kylie Jenner is hardly a feminist icon. Her body and face have been altered by plastic surgery; she owns a makeup line and posts seductive images on instagram. Comedic comparisons of her younger self and appearance after makeup and surgery are often accompanied by captions such as “This is Why I Have Trust Issues”, subversively perpetuating the perception of how deceitful women are. Simultaneously, Kylie Jenner seems to fit the unachievable male fantasy of a woman to the best of anyone’s abilities. This can even be evidenced by her ranking as the thirteenth top searched celebrity on PornHub in 2018. Kylie Jenner can either be seen as submitting to misogynistic beauty standards or taking advantage of them.

It is not strange or even judgemental to qualify success based on the means which are used to obtain it. Achievements that stem from immoral actions are regarded as undeserved or not worth celebrating. In “Feminism and the Politics of Appearance,”Amy Winter criticizes her perception of second wave feminism’s acceptance of any autonomous choice a woman makes about her body as feminist. She describes cosmetic surgery, dieting, weight loss surgery, and "body modification" as woman-hating behaviors. She draws a contrast between liberalism as a solely political philosophy and feminism as a system of values. She rejects the idea that feminism can encompass choices which conform to patriarchal mandates since “we can't be honest in our feminism if we pretend that making choices to harm our bodies and conforming to the dictates of a system that hates us is liberating and empowering” (Winter, 3). One of Winter’s grandest claims is that “As long as one's actions don't infringe on others' right to freedom, moral judgment about those actions is disallowed” (Winter 4) and that these accusations of intolerance and judgmentalness impede our ability to have meaningful discussions about the world we want to live in, and how to move toward those goals. Prominent here is the understanding that as women, we are both an individual and a member of the collective. It is irrefutable that is not reasonable or useful to call everything women do feminist simply because they are women or are doing it in the name of feminism. Often self-proclaimed feminists behave in very unfeminist ways. Feminism can mean very different things to different people. Feminism does not have a uniform platform, let alone a uniform face.

Winter’s argues that the society within which women must make choices about themselves and their bodies limits their ability to freely act because “systemic oppression is the framework within which we make individual choices...liberal political philosophy...does not recognize the impact of social power or powerlessness on individual choice” (Winter, 2).The class of men are privileged in that they have historically had power to influence the choices available to women . Called into question here is whether women ever have the capability to make completely autonomous choices or if every decision is manufactured by the patriarchal constructs of our society. Winter’s essay makes me recall when my ninth grade theology teacher lectured my class of all girls how our immodest dressing was not because our own desire to wear certain clothes but merely a product of manipulation by popular media and the fashion industry. I felt angered by her comments perhaps partially because I was a fourteen year old who wanted to wear short skirts and tank tops but more because of what they implied. I understood that popular styles and business had great influence over trends and the items I put on my body, but the implication was that I, like any young woman who wore clothing she deemed scandalous, was an unthinking, brainwashed sheep whose preferences were molded entirely by the images put before me. Furthermore, within this is the narrative that any choice a woman makes about her appearance is solely with consideration for the opinions of others, particularly men.

This condemnation of women’s attempts to regain control over their bodies without regard to the perception of men does not grant them the level of agency which they deserve. Some of her points begin to sound like the same rhetoric which men use to control women. Forcing women to anything they do not want to with their bodies is certainly a male practice which certain so-called feminist thinkers have co-opted to forbid certain personal bodily choices. Additionally, Winter attributes any insecurity to misogyny and any attempt to change that insecurity physically as contributing to that misogyny. Misogynistic attitudes do have responsibility for the rigid beauty and body standards which are enforced upon women from a young age. These unachievable ideals engrain a sense of insufficiency on those who fail to live up to them and can even distort one’s self-perception as they strain to conform to a rigid idea.

Ideally, all women would be able to accept themselves exactly how they look organically, and feminism would be the cure to any internalized feelings of insecurity due to beauty standards. Indeed, FemScore of the Feminist Perspectives Scale has shown that feminist beliefs decrease the internalization of body-related messages. The acknowledgement of the sources of beauty standards and the active understanding that these are not the truth serves to reduce their impact on self-perception. However, three women said they felt negative effects of feminism on their experiences with beauty. One woman spoke about how she “bought into the old style feminist antipathy towards clothing and makeup, but then decided that it was limiting [her] self-expression” (Taub, 16). Women have numerous reasons for altering their appearance. If none of these are actively offensive or hurtful to others, is it truly anyone else’s place to pass moral judgement on them?

To the extent that the personal is political, everyone must be conscious about how they present themselves to the world. In this way, things like clothes, makeup and even plastic surgery are a form of self-expression. Those who refute this have contorted feminism to grant themselves some platform of moral superiority from which to pass judgement on other women. To dictate the choices someone makes about their own appearance infringes on their freedom to express themselves truly or feel the most confident. Deeming certain beauty choices as feminist or anti-woman creates a toxic and exclusive culture within a community which already struggles enough with inclusivity. Divisiveness about something so unique to each person is never useful.

Works Cited

Winter, Amy. “Feminism and the Politics of Appearance.” GenderWatch, Off Our Backs, Nov. 2004,search-proquest-com.ccl.idm.oclc.org/genderwatch/docview/197131764/B32ADB2FD40843DF.

Feltman, Chandra E., and Dawn M. Szymanski. "Instagram use and Self-Objectification: The Roles of Internalization, Comparison, Appearance Commentary, and Feminism." Sex Roles 78.5-6 (2018): 311-24. ProQuest. Web. 4 Dec. 2019

Taub, Jennifer. “What Should I Wear? A Qualitative Look at the Impact of Feminism and Women’s Communities on Bisexual Women’s Appearance.” Journal of Bisexuality, vol. 3, no. 1, 2003, pp. 9–22. EBSCOhost, search.ebscohost.com/login.aspx?direct=true&AuthType=sso&db=fyh&AN=MFS-10960934&site=ehost-live&scope=site.

#feminism

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marcjampole · 7 years

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Hugh Hefner was a sexist pig—intellectual, liberal, stylish, all true. But nonetheless—a pig!!!

As part of his glorification and ascent to the Valhalla of dead celebrities, Hugh Hefner has received far too much credit for the positive impact he had on American society and far too little condemnation for the negative.

True, he advocated for abortion and took other liberal and progressive stands, typically from the standpoint of libertarianism, which is not such a good political ideology in many areas. He did popularize a number of important non-mainstream ideas in philosophy, psychology, politics and cultural studies. He did help to loosen up the entertainment mores of the strait-laced post-war mass culture.

And yes, Hefner did popularize important ideas about sexual freedom. But his version of sexual freedom posed the existence of woman as solely for the convenience of men, for their sexual pleasure and as a signifier of male social and financial success. He twisted the sexual revolution into a new version of the same old female subservience to male domination. Feminism would have proceeded without him—birth control pills and college-educated Baby Boom women were going to make sure of that. Hefner wasn’t needed to support the causes for which he is now getting praise.

The basic message of the sexual revolution that Hefner helped to promote was fine: it’s okay for two or more consenting adults to have sex, and anything goes, as long as everyone is fine with it. I might add that there’s no need ever to feel guilty about what you do or did in bed, or with whom you did it. People change, grow, mature, slow down, and so do their sexual needs, desires and feelings. It’s all okay, as long as nobody is hurt. Of course, in Hefner’s version, the man dominated, and coercion and transgression were often subtexts to the action.

There are five ways in which Hefner’s Playboy philosophy and empire of magazines, videos and clubs harmed American society:

1.The infantilization of men

The playboy remains a feckless boy, immature, irresponsible, narcissistic, as younger men often are. The focus of remaining a child for the playboy is not having any responsibility in relationships with women. Playboy thus marks one of the earliest instances of the mass media attempting to keep adults acting—and thinking—like children.

2. An unattainable and false ideal of sexuality

Playboy photographers and designers used airbrushes, filters and lights to erase the flaws that particularize a woman’s beauty, homogenizing her real flesh into a rarely attainable ideal. Elective plastic surgery and cosmetics further sculpted the reality off Playboy models and bunnies. In Playboy’s universe, all women had large breasts, unreal proportions, flawless skin, no body fat, high cheek bones and eternal youthfulness. Hefner took an extremely narrow band on the very broad spectrum of female beauty—a far narrower band than in Hollywood movies or television—and promoted that as the only ideal of beauty for the successful, accomplished, “cool” man. Heterosexual men who bought into the Playboy ideal had to feel at least some dissatisfaction with their regular sexual partner(s). Of course, dissatisfaction is what advertisers want consumers to feel, because in America, satisfying a need—real or fabricated—involves buying something. Which brings us to…

3. The commodification of sex

Hefner’s enterprises turned sex and sexual experience into commodities that you buy into a number of ways. First and foremost, Playboy made women into both commodities and a reason to purchase other commodities. The playboy doesn’t pay for sex (although the later, cruder laddie boy will), but he does shell out a lot of money wining, dining, transporting and gifting her as a precondition of sex. But beyond the transactional element implicit in the playboy’s relationship with any woman is the position women hold in his universe, the entirety of which is overrun by gadgets, gee-gaws, fads and new services. The woman is another commodity that can be replaced, not a person demanding interaction.

4. The objectification of women

Perhaps because I’m male, I don’t see anything wrong with thinking about individuals of the sex one desires as sex objects, as long as you treat them as a full human being with equal rights: keep that secret lust to yourself and work as hard and as smart as you can for your female boss. In the Playboy world, however, everything a woman does is an extension or manifestation of her sexuality. For example, whenever referencing a centerfold’s achievements, profession or hobbies, Playboy invariably added a double entendre with a sexual connotation, a sly joke that reminded everyone that her Fulbright grant, award-winning work as a photographer or interest in African art were less than icing on the cake, perhaps akin to the little diamond-studded pin she wears on the dress you take off her—or command her to take off—when you’re getting ready to help her fulfill her true purpose in life, to be a man’s sexual toy.

5. The domination of men

In Hefner’s world, men dominate women. Women may have access to birth control, abortions and professions, but in Hefner’s fantasyland they still lack control over their lives. Men still set the mores and decide what to value. They still control the relationship.

That’s a lot of harm that Playboy and Hefner have inflicted on American for more than sixty years.

On a personal level, I never had much use for Playboy. I never sought it out, and when I occasionally happened to see a pile of old issues, e.g., while waiting for a friend to get ready, I would flip through the pages for the cartoons and read the page of jokes always on the last page of the centerfold section. Child of the 60’s, the photos never stimulated me: I have always preferred women who don’t look like Barbie dolls and my idea of beauty in a woman encompasses a very wide range of sizes, shapes and colors.

As far as the articles go, by the time I saw Playboy for the first time, I was already a cover-to-cover reader of The New York Review of Books, Nation, Dissent, Harpers and Ramparts. I was not impressed by the “great” articles, as I read so much thought-provocative material in these respected publications of the intelligentsia. Furthermore, I recognized the difference between true intellectualism and an intellectual patina gilding old-fashioned sexism.

Maybe I hang around with the right crowd, but every woman I have ever admired, liked, loved or desired (except for those I’ve just seen passing in the street whose thoughts I can’t read) wouldn’t be caught dead in the Playboy world; even the most tolerant of them would think less of me if she thought I was a regular reader.

That’s okay. I would think less of me, too.

#hugh hefner #@playboy #objectification

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eylozabeth-blog · 7 years

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The Ulzzang Effect

In Korea, a term called “ulzzang”, commonly pronounced “uljjang”, is translated to english as “good-looking”- it is a trend where people who are confident in their physical appearance, mostly their faces, post photos of themselves online in hopes of becoming an internet celebrity. Although this term was originally reserved for those who are recognized by the masses of internet users- it has become more of a style that many people, not only Koreans, follow in order to give off an attractive “natural” appearance (The Han Siblings, 2014). With that said, there are many ulzzangs that exist in today’s society without internet presence.

A post shared by PONY 포니 (@ponysmakeup) on Feb 18, 2017 at 9:19pm PST

Figure 1. A photo of Pony, a famous internet celebrity among ulzzangs. https://www.instagram.com/p/BQrmJuDAIus/?taken-by=ponysmakeup&hl=en

For some background information, this trend started roughly around the time when web cameras were introduced to the public audience (Matthews, K, 2016). In East Asia, it is easy for people to become internet celebrities, especially since there are multiple online platforms in Asia where people can create a public profile of themselves.

It is most commonly performed among people aged 18 to 28, and is publicly done by more girls than boys. This age range is appropriate because, in South Korea, plastic surgery is often offered as a graduation gift to girls for the completion of high school (Marx, P., 2015). Many girls take this offer as to not “fall behind” their friends in appearance for the future because in a few years, after the swelling of the surgery has gone down they will look much prettier (and by “prettier”, I mean look more towards their idealized self) than if they had not gotten the surgery (Marx, P., 2015).

A user from the Soompi forum, soompier1, discusses a possible reason as to why ulzzang is so popular- aside from multiple other opinions on the forum that the person in the spotlight enjoys doing it. They state that Asian cultures appreciate a more youthful look to mimic a sweet, baby-like image (What is so appealing about the ulzzang look, 2010).

In a sense, it is much harder for many females in Korea to pull off a natural “sexy” look like the Americans due to their almond-shaped eyes and petite physique. “Health and beauty have always been cherished in Korean society”, and with expertise and technology today, people can do something to look attractive and wealthy (Morato, M., 2013).

Ina Jang, a beauty and still-life photographer, shares her thoughts on ulzzangs: “I think online platform[s] like Instagram made it more convenient and accessible to share idealized images [of oneself]” (Matthews, K, 2016). She also states that “people definitely are conscious of what is being seen by others”- and I agree because it is always comforting that someone out there (on the web) shares the same idealized image of yourself. It boosts your self-esteem- how you think about yourself. This is an outlet for many people to get motivated, have a positive outlook on life, feel comfortable, and take good care of oneself (The effects of low self-esteem, n.d). When you are confident in yourself, it is easier to experience new activities and passions without worry or doubt. But, not all photos of ulzzangs are as natural as they may seem. They put a lot of work into maintaining their appearance through makeup, and many go as far as to get plastic surgery. Some even go as far as to use digital manipulation.

Having confidence in yourself is no easy feat. As an adolescent, you are still trying to find things you are good at, and it is a vulnerable time for finding one’s identity (Body Image, n.d.). Going through puberty is a time where you become more self-aware, and becoming an ulzzang is an easy way to be “good” at something “Thus, if one perceives oneself as competent in domains where one aspires to excel, one will have high self-esteem. Conversely, if one falls short of one’s ideals by being unsuccessful in domains where one aspires to be competent, low self-esteem will result.” (Harter, S., 1993).The methodology I will be using is content analysis by investigating personal blogs, forums, and videos. Through the discussion of attitudes towards cosmetic surgery, influences towards body alteration, the power of makeup, and the identity that emerges through the process of becoming an ulzzang, these topics will reveal how this trend has affected South Korea’s culture.

As there are many attitudes towards cosmetic surgery, you may be wondering why I chose ulzzangs in South Korea specifically, rather than the Japanese or Chinese versions: termed gyarus and feizls respectively (Is Asia Too Superficial?, 2013). Patricia Marx, a journalist who visited South Korea for a time noted that there are so many people there who have gotten plastic surgery that advertisements even state “Everyone but you has done it (plastic surgery)” (2015).

The following chart gives us a clear picture as to how many plastic surgeries occur within the total procedures in all of Korea (2011).

Figure 2. A chart showing the number of plastic surgery procedures by the millions. Plastic surgery, by International Society of Aesthetic Plastic Surgeons, 2011, https://qph.ec.quoracdn.net/main-qimg-8cd2f71c8b015b70b7b55962a1271c19.

This brings us to a fair idea that plastic surgery has become a norm, and thus the trend of ulzzang people is also a cultural norm- or at least, in the richer areas of South Korea. According to Kihyoung Choi, a writer, he shares an opinion about the plastic surgery craze:

“It’s not that you’re trying to stand out and look good. It’s that you’re trying not to look bad.” He continued, “This is a very competitive society. In the old days, if your neighbor bought a new TV or new car you would need to buy a new TV or car. Now we all have these basic things, so the competition has moved up to comparing one’s looks, health, and spiritual things as well.” (Marx, P., 2015).

Homogeneity is introduced in his statement, where South Koreans want to be similar to each other. Choi expresses an implication that it is human nature to always want to be “better” than someone else in something, whether it be health, lifestyle, or possessions.

Figure 3. A comparison of appearance among a few other ulzzangs, highlighting an eyeliner trend. http://4.bp.blogspot.com/-w_cuG0QPpJ8/UzmbhuMa5oI/AAAAAAAAAcA/Vs_TDP-o37U/s1600/ulzzang+eye+liner+korean+trend+2013.jpg

The theme of a homogeneous society continues throughout the article. David Kim, a journalist who responded to the artificialness and materiality written by another, supports that “Korea is a homogeneous country”, where the people tend to go for a similar look with minor variances. Eunkook Suh, a psychology professor at Yonsei University in Seoul elaborates, “In Korea, we don’t care what you think about yourself. Other people’s evaluations of you matter more.” (Marx, P., 2015).

A girl, Sun Lee whom was pressured into getting double-eyelid surgery by her father, shares: “He told me that beauty could be a big advantage for girls. For instance, when you go on a job interview if the interviewer saw two women who had similar abilities, of course he’d go with the better-looking one.” This further emphasizes Suh’s statement that other people’s judgement matters the most, which is a large factor as to why people wish to alter their looks. Their futures are at stake, and their marriage life also depends on it because people can move into higher social standings and thus, a more comfortable and assured lifestyle (Morato, M., 2013).

Additionally, attitudes held by East Asian culture are heavily influenced by Western society and its beauty standards. Plastic surgery first began as a reconstructive process to correct deformities after battles, and once motion images began its release after World War II, that helped it transition into an era of cosmetic surgery (Donohoe, M., 2006).

In Western society, the decision to go under the knife has become increasingly popular due to “The technological advances in cosmetic surgery have made it safer and less invasive, with a faster recovery time, as well as lowering the cost of procedures. Thus, people have become less anxious, and more willing to consider and accept cosmetic surgery as a possible option for altering their physical appearance (11).”, reassuring that this practice is trusted (Furnham, A., James, L., 2012).

In comparison, Viren Swami, Choon-Sup Hwang, and Jaehee Jung write about the acceptance of cosmetic surgery among South Korean University students, where they tackle non-Western perspectives. They take this particular stance because there is already wide acceptance and reliability of affluent Western samples.

Swami et al. reference “The Berg Encyclopedia of World Dress and Fashion” by Jung, J, that ever since mass media came to be, East Asia has been heavily influenced by American beauty standards since the 1990s (Swami, V. et al, 2012). By this time period, thin bodies and Western facial features were desired by many East Asians. South Korean women, are especially the case. Ina Jang also found through her photo shoots with female ulzzangs that, there was a trend of the girls following Western beauty (Matthews, K, 2016). This further emphasizes how ubiquitous the influence of Western mass media is towards previously colonized areas of the world.

Due to the nature of genetics, features such as the double-eyelid were only attainable through cosmetic surgery for many South Koreans. Naturally, the double-eyelid surgery became “the most common procedure performed in Korea” and also, one of the most common graduation gifts for girls graduating high school (Marx, P, 2015).

In fact, the influence of Western beauty on South Korea is so significant, that South Korea has accepted cosmetic surgery to a degree where it is nearly essential to have it done. Swami et al. state:

“Rates of cosmetic surgery in South Korea have risen sharply in the past decade, mirroring rates in other East Asian nations 32,33; several factors may explain this increased popularity. First, as discussed by Suissa,34 cultural values conveyed in South Korean culture assert that cosmetic surgery ensures access to wealthier romantic partners. The increase in rates of cosmetic surgery among South Koreans may therefore be understood as an investment to enhance an individual’s social and economic position.”

Of course, a greater risk of body dissatisfaction arises with the popularity of being able to alter your appearance in addition to lower cost and not having regulations with procedures; as compared to Western countries (Swami et al., 2012). To support this claim, Adrian Furnham and James Levitas confirm: “Females with low self-esteem, low life satisfaction, low self-rated attractiveness and little religious beliefs were heavy television watchers reported a greater likelihood of undergoing cosmetic surgery.” (2012).

Figure 4. A girl’s results, “Pretty princess” who got a two-jaw and face contour surgery. http://wonjinbeauty.com/plastic-Surgery-story/plastic-surgery-story52/my-plastic-surgery-story01.html

Although not necessary self-declared as an ulzzang, a female who submitted the name “Pretty princess” to the Wojin Beauty Medical Group had a two-jaw and face contour surgery and is considered to be ulzzang because of her now-attractive face. Her story behind getting plastic surgery was because she was extremely self-aware of her long and uneven jaw. She was never fully confident when meeting new people or taking group photos. However, after her surgery and recovery, her self-esteem rose and was enlightened by the remarks she had received by being prettier (Group, W. B., n.d.).

Another internet ulzzang celebrity named Han, shares that his motivation to do plastic surgery was because of ridicule and bullying for altering his photos through Photoshop; making himself look much different in real life. After recovery, he feels empowered and no longer applies thick makeup like he used to for his photos (Group, W. B., n.d.).

These plastic surgery stories further emphasize that appearance alone heavily alter the mind-sets people have. Through positive judgement of other people, it encourages and reassures them that they will have a prosperous future to look forward to, as supported before by Swami et al. In a place where other people’s judgement comes before yours, the social pressures to conform to expectations have undoubtedly influenced the young generations of South Korea. As stated before in Marx’s article, girls who graduate high school can expect plastic surgery as a gift.

Makeup on the other hand, creates a temporary illusion as to altering appearance. No matter where you are, almost every girl feels better having makeup applied (Barsi, L., n.d.). Linda Barsi, a Beauty and Style journalist expresses her personal experience in her journey of beginning to wear make up. “Women can tell when you’re wearing makeup and will probably say so”, and from personal experience, it feels better to be complemented by other women. Not only because there is a significantly low chance of cat calling, but also because “there’s something genuine behind every compliment” (Rabbitt, M., 2015). Rabbitt shares that compliments open up an attempt for connection. To reassure that a person does not mean to harm you, but rather just wants to know you more in attempt for a simple social interaction.

You may have seen this before, where a Korean girl removes half of her makeup on video:

youtube

Figure 5. Girl removing half of her makeup on video. https://www.youtube.com/watch?v=AlCtMsSN7jg.

Hitting six million views, she has surely brought awareness to commentators that can be found under the video section where some critique that Asians value on skin tone (2017). As you may have recognized by now, no ulzzang has presented themselves with dark skin. Much like other Asian countries, you will find that many Asians prefer to be lighter-skinned. In the video, the girl used a lighter foundation in order to make her skin whiter. The reason for this, is because “skin tone is a proxy for socioeconomic status. In less developed nations, the poor generally have to work outdoors (like a farm, for example) and therefore develop darker skin: further emphasizing Morato’s (referenced in the introduction) statement that Koreans have “always” cherished beauty.

Many people would find that her full face is more attractive, and one would argue that wearing makeup comes down to being youthful and fertile, good health, and under that would be wealth. Because the South Korean society is heavily weighed by appearance: good looks would be acquainted with a more competent, intelligent, and skilled candidate (McDowell, G. L., 2014).

Videos such as this one have encouraged several other beauty vloggers (video loggers) to create “ulzzang” makeup tutorials. This ulzzang trend has even spread to other cultures that are not Asian. Take for example, Venus Angelic: a YouTuber, has gone to the extent where she could look Korean without actually being genetically born into the race. The following video is her ulzzang makeup tutorial, which emphasizes possible insecurities that even European descent have on their looks.

youtube

Figure 6. A caucasian girl who transforms herself into an ulzzang. https://www.youtube.com/watch?v=9kMe9Fih-_U

A reason why makeup has been such a successful industry is because it focuses on women’s insecurities for a quest of perfection (Cosslett, R. L., 2015). To attract a certain audience, you have to look a certain way, as with the case of Venus Angelic.

Within a young audience, they are most affected by media through their favourite celebrities. Thus, since many of them wait until graduation to get plastic surgery and resort to makeup. The Human Diseases and Conditions Forum explains:

“However, the degree of physical perfection that media images convey is largely an illusion created by makeup, hours of styling, special lighting, and photography. When people compare themselves to these perfect-looking images, they may become disappointed with their own appearance. Feeling the need to look perfect, or to have a perfect body, can lead to body image problems.” (Body Image, n.d.).

Though, South Korean’s beauty standards are “particularly narrow” with a slim face, large eyes with creases, and pale skin (Shim, S., 2016).

Figure 7. A highlight of facial features such as the double-eyelid and a slim face that are desired in Asian cultures. http://www.nylonpink.tv/wp-content/uploads/2016/12/MAKEUP-American-vs-Korean-Beauty-Standards-1-1.png

Sabrina Shim, a Canadian-born Korean dealt with double standards as she grew up, where her visit to Korea had many relatives pressuring her to get double-eyelid surgery. Although, in the article, she was getting her makeup done while they insisted on surgery, it goes to show that sometimes makeup is not enough to meet the standard. She refused to get it, but at the time this happened, was in the 90s (Shim, S., 2016). Her story shows that the norms of appearance have been established long before she was even born.

Although this section is more catered towards females, males are also beginning to work their way towards the makeup industry. For example, male Korean Pop Stars wear heavy makeup in order to accentuate their faces on stage are beginning to introduce minor factors of conforming to a typical male in North America.

As capped before, South Korea has been identified of as a homogeneous society. With the available methods of body alteration through cosmetic surgery, ulzzangs find a stronger identity with themselves as they gain more confidence through the compliments of others: especially their parents. Virginia L. Blum, a professor of english at the University of Kentucky, shares about social imperatives on appearance “Having a parent criticize a physical feature is a complicated emotional experience that induces both anger and guilt. You feel as though you have let the parent down.“ (2003). Blum, supports Suh’s statement in such a way that Koreans have to fill their parent’s expectations. If your parents are not pleased, no one will be- and how can you be satisfied with yourself? Which adds on to Suh’s original statement on why other people’s opinions matter more than your own in South Korea. The people are so open to giving out remarks “such as “You would be a lot prettier if you just had your jaw tapered,” are considered no more insulting than “You’d get a lot more for your apartment if you redid the kitchen.” (Marx, P., 2015).

Tanner Guzy, a YouTuber who focuses on the philosophy and sociology of a man’s appearance, shares about a story of how he had shaved his beard and received great reactions from doing so. Although he does not seem to be any of sort of Asian descent, his main message was that people build a sort of pattern through their appearance. With this pattern, other people perceive your appearance to be acquainted with it, and thus your identity is tied with that pattern. However, if a pattern pre-exists and you do not particularly match the appearance that is generally thought of with a certain pattern, it comes off as odd. Here’s the full video (which starts at about 1:02) if you’re interested for the in-depth story.

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Figure 8. Tanner Guzy explaining appearance and identity. https://youtu.be/37RmR6CU6Lk?t=1m2s

He also mentions that after he had shaved his beard (which is implied to have been kept for at least a few months), he felt less confident as people did not recognize him right away. He felt that he looks “better” with a beard, because shaving it comes into conflict with his perceived identity from others. He wraps up the video by stating that any drastic change in appearance will gain you many remarks of all sorts.

Whether you are pressured to get plastic surgery or not, knowing oneself will bring confidence forward. “The need for positive self esteem and identity is common to all of us. We need to feel accepted, confident, worthy, and self-reliant.” (Self Esteem and Identity, n.d.) By being more self reliant, one can expect that others may rely on them as well. By believing in your role, not only as a citizen but as a social identity, you are evaluating with a positive judgement (Self Esteem and Identity, n.d.). The link between identity and self esteem becomes clearer now, as we find that with a stronger belief of who you are and where you fit in society, you evaluate yourself with high self esteem and the bond with your identity increases.

South Korea’s ulzzang trend has become widespread throughout the country, and even to other nations of the world. Plastic surgery is being more widely accepted, as practices become safer and education within these fields become more available. With the increase of acceptance in cosmetic surgery, an increase of social conformity exists, especially within South Korea itself as blunt judgements are openly said without restraints. Insecurities arise as remarks are made. Through the help of makeup, people find that they can erase their imperfections and rise to the standards of others. In that process, identity through pattern is made.

I think that as long as you are comfortable with the way you look, like Sabrina Shim, there is no need to change. As long as you are confident with who you are, and want to continue that pattern of appearance, people will openly accept beauty from the inside more so than physical appearance.

References: Cosslett, R. L. (2015, October 21). Why do girls wear makeup? You asked Google – here's the answer. Retrieved March 1, 2017, from https://www.theguardian.com/commentisfree/2015/oct/21/why-do-girls-wear-makeup-google-answer

Barsi, L. (2014, November 21). 7 Things You Learn When You Start Wearing Makeup for the First Time. Retrieved February 26, 2017, from http://www.worldlifestyle.com/beauty-style/7-things-a-woman-learns-when-she-starts-wearing-makeup-for-the-first-time

Body Image. (n.d.). Retrieved January 20, 2017, from http://www.humanillnesses.com/Behavioral-Health-A-Br/Body-Image.html

Furnham, A., & Levitas, J. (2012). Factors that motivate people to undergo cosmetic surgery. The Canadian Journal of Plastic Surgery, 20(4), e47–e50.

Group, W. B. (n.d.). Plastic surgery in korea, Wonjin Beauty Medical Group. Retrieved February 24, 2017, from http://wonjinbeauty.com/plastic-Surgery-story/plastic-surgery-story52/my-plastic-surgery-story01.html

Harter, S. (1993). The Plenum series in social/clinical psychology. New York: S.n. Retrieved February 19, 2017, from http://link.springer.com/chapter/10.1007/978-1-4684-8956-9_5#page-1 pp 87-116

Is Asia Too Superficial? (2013, March 14). Retrieved February 19, 2017, from https://victoricat.wordpress.com/2013/03/14/is-asia-too-superficial/

Matthews, K. O. (2016, September 12). The Creation of a Self-Image: An Interview with Ina Jang. Retrieved February 18, 2017, from http://www.gupmagazine.com/articles/the-creation-of-a-self-image-an-interview-with-ina-jang

Marx, P. (2015, March 24). The World Capital of Plastic Surgery. Retrieved February 19, 2017, from http://www.newyorker.com/magazine/2015/03/23/about-face

McDowell, G. L. (2014, January 15). Does having good looks help in a job interview? Retrieved March 05, 2017, from https://www.quora.com/Does-having-good-looks-help-in-a-job-interview

Morato, M. (2013, January 30). Why do Koreans have so much cosmetic surgery? Retrieved February 24, 2017, from https://www.quora.com/Why-do-Koreans-have-so-much-cosmetic-surgery

Rabbitt, M. (2015, April 23). Ohhh, So This Is Why So Many Women Can't Take a Compliment. Retrieved February 26, 2017, from http://www.womenshealthmag.com/life/how-to-accept-a-compliment

Self Esteem and Identity. (n.d.). Retrieved March 01, 2017, from http://www.stress-relief-tools.com/self-esteem-and-identity.html

Shim, S. (2016, May 26). What it's like growing up with korean beauty ideals | read. Retrieved March 01, 2017, from https://i-d.vice.com/en_us/article/what-its-like-growing-up-with-korean-beauty-ideals

Swami, V., PhD, Hwang, C., PhD, Jung, J., PhD; Factor Structure and Correlates of the Acceptance of Cosmetic Surgery Scale Among South Korean University Students. Aesthet Surg J 2012; 32 (2): 220-229. doi: 10.1177/1090820X11431577

T. (2014, April 01). 『얼짱이 되고 싶다!?』 :: You Want To Be An Ulzzang!? Retrieved February 25, 2017, from http://thehansiblings.tumblr.com/post/81367087137/%EC%96%BC%EC%A7%B1%EC%9D%B4-%EB%90%98%EA%B3%A0-%EC%8B%B6%EB%8B%A4-you-want-to-be-an-ulzzang

Tanner Guzy (2016). Appearance & Identity. Retrieved February 28, 2017, from https://www.youtube.com/watch?v=37RmR6CU6Lk&feature=youtu.be&t=1m2s

#ulzzang #plasticsurgery #cosmeticsurgery #southkorean #identity

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