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The Asian face tends to be relatively large, wide, and flat when compared with the Occidental. The cheek bones (malar portion of the maxillary A and zygoma B) may be more prominent, as may be the jaw bone (mandible C). In females, an overdeveloped cheek bone or jaw bone is sometimes seen as making the face look more masculine.Lähde
Alla on tutkimus, jota lueskelin joku päivä sitten, että pitäisi uudelleen lukaista, mutta mieleenpainuvinta tutkimuksessa on monien korealaisten vanhempien kielteinen suhtautuminen sekarotuisiin parisuhteisiin varsinkin mustien kanssa, mutta ensisijaisesti vanhemmat haluaisivat lapsensa pariutuvan samaan etniseen ryhmään kuuluvan kanssa. Tämä tieto varmaan järkyttää monia länsimaalaisia hyysäreitä, jotka ovat vaikka ajatelleet valkoisten tai eurooppalaisten olevan jotenkin erityisen pahoja vaikka kyllä ihmiset näyttävät monissa etnisissä ryhmissä käyttäytyvän lähes samalla tavalla vaikka tietenkin suvaitsevaisuudessa onkin eroja esim. länsimaiden ja muslimimaiden välillä monista syistä johtuen.
Yksi merkittävä syy kielteiseen suhtautumiseen aiheutuu siitä, että Koreassa, kuten monissa muissa Aasian maissa tykätään vaaleasta ihonväristä ja jokseenkin eurokeskisestä tai eurasialaisesta ulkonäöstä. Tässä tullaan myös sekarotuisiin lapsiin ja jokseenkin virheelliseen sekarotuiset ovat kauniita väitteeseen, että jos kerta eurokeskisempi ulkonäkö miellyttää enemmän, niin tietenkin tällöin aasialaiset tykkäävät enemmän esim. eurooppalaisen ja korealaisen välisestä parisuhteesta syntyneistä lapsista kuin mustien kanssa tehdyistä blasianeista, joilla on todennäköisesti usein tumma ihonväri, lättänä nenä, kiharat hiukset ja miksei myös vähän eteenpäin työntyvä suu.
Tutkija tuo myös esille kuinka aasialaisten halussa muokata ulkonäköään ei olisi ainoastaan kyse halusta olla enemmän valkoisen naisen näköinen, koska naiset eivät tykkää vaaleista hiuksista aasialaisilla naisilla. Onhan se tietenkin havaittavissa, että suurella osalla aasialaisista naisista on tummat hiukset, ettei heistä monet hiusväriään liialti halua muokata vaikka moni hiukset värjäisikin vaaleamman ruskeiksi. Tähän voisi vielä lisätä tuon monien eurooppalaisten halun ruskettaa ihonväriä, jonka perusteella jos tutkijoiden mukaan länsimailla on vaikutusta aasialaisiin pitäisi aasialaisten samaan tapaan ruskettaa tai ainakin olla tyytyväisiä omaan ihonväriin, mutta tämä osoittaa, ettei tällaiset monien tutkijoiden väitteet aasialaisten halusta olla enemmän valkoisten naisten näköisiä pidä täysin paikkaansa.
Tuohon hiusväriin liittyen taitaa länsimaat ja varsinkin Eurooppa olla mukava paikka naisille, koska täällä ei nähdä erilaisia hiusvärejä kielteisesti osaltaan sen takia, että ihmiset ovat tottuneet erilaisiin hiusväreihin naisilla, kun taas jos Aasiassa nainen värjää hiuksensa vaaleaksi näyttää hän heti katukuvassa kummajaiselta, mutta toisaalta myös monet aasialaiset naisetkin tykkää olla näyttäviä, että ovat tyytyväisiä hiusvärin aiheuttamaan huomioon.
Growing universal standards of beauty for Asian women include light skin, a thin body, a “small face,” and an “upturned” nose. Korean standards of beauty tend to reflect an appearance that discourages ethnic appearances that resemble people of color, including Asians, and glorifies white races.Lähde
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Although sometimes white-Korean interracial relationships are accepted, especially if the marriage partner has economic wealth, there still seems to remain a strong disapproval of any interracial relationship. There are some contradictions in perspectives, as some participants state that they have been pressured to only date Koreans, whereas other claim that Asians and whites “mix” the best.
[...]
Another major finding that challenges popular ethnocentric concepts that South Korean women want to be white women is reflected by their distaste for blonde hair in Asian women. Blonde hair is seen as less attractive for Korean women, and it is associated with promiscuity and foreignness. This cultural model challenges common assumptions that Korean women want to be white women, as blonde or light hair is a common physical trait for Caucasian women.
Alla olevaa tutkimusta koskien japanilaisten halua jo valmiiksi aika vaalean ihonvärin vaalentamisesta ei pääsee lukemaan, mutta siinä voidaan taas havaita kymyksenä kuinka japanilaiset mahdollisesti haluaisivat olla valkoisia, muttei tämä ihonvärin osalta pidä paikkaansa, koska Japanissa on tykätty vaaleasta ihonväristä jo ennen eurooppalaisten vaikutusta vaikka joku japanilainen nainen voi tietenkin nykyään sanoa haluavansa jollekin hyvin vaalealle kauniille eurooppalaiselle julkkisnaiselle tyypillisen ihonvärin.
Although racism and racial issues are not about the color of people’s skin in itself, the symbolic meanings given to color do determine who is affected by acts of discrimination and who is not. But there is more to racism than it simply being about dark skin versus fair. Even among skin tone, variations that exist in terms color across the range of dark to fair, the type of discrimination faced by people differs. On a related yet deceptively different topic skin color is also strongly tied to beauty ideals. The focus for this thesis lies on the Japanese market. The question that is answered is: what does white skin stand for within Japanese society and is this beauty ideal of fair skin directly linked to a desire to emulate white people?Lähde - Lisätietoa
Thaimaalaisiin liittyen voidaan myös heidänkin osalta haivata siellä tykättävän vaaleasta ihonväristä ja varsinkin nuorten keskiluokkalaisten thainaisten keskuudessa on suurta halua ihonvärin vaalentamiseen, koska vaalea ihonväri kuvastaa osaltaan eliittiä. Näin se on ollut myös monissa maissa ja Euroopassa, että varsikin eliitin naiset ovat pyrkineet olemaan hyvin vaaleita pysyttelemällä poissa auringosta, käyttämällä erilaisia voiteita ja onhan myös muistaakseni muinaisessa Egyptissä eliitin naiset suojautuneet auringolta aurinkovarjolla.
This thesis examines the contemporary skin-lightening and plastic surgery craze amongst young middle-class women in Bangkok. The analysis is based on five month of ethnographic inquiry and explores the dominant beauty discourse in the Thai media, and the effects it has on young women’s beauty practices. The findings reveal that women’s engagement with skin-lightening and plastic surgery has been shaped by both; forces of globalization and the specificities of their local history and context. What comes clear from my research interlocutors personal accounts is that beauty has been reinvested with complex, new meanings: While (fair) beauty and therewith ‘moral goodness’ was formerly reserved to elite women, today a growing affluent middle-class uses skin-lightening techniques to conform to re-defined gender and class norms. While beauty still carries moral connotations for Thai women, through processes of modernization beauty has also come to be seen as necessity for women’s social advancement. Therefore, in an increasingly competitive market economy, young women invest more than ever in various kinds of expensive body works in order to gain social acceptance and upward-social mobility. The analysis shows that the heightened importance given to (fair) female beauty in Thai society ultimately stems from its connotation with high class. In Thailand, some kind of social inequality is commonly accepted and the Thai system of status differentiation kalatesa re-enforces differential treatment according to one’s socio-economic position. Through exploring the surface nature of kalatesa, skin-lightening and plastic surgery in Thailand can be understood as tool for social mobility and the use of this tool has in itself value. Skin-lightening and plastic surgery make it possible to embody the symbols of high class, social status, and ultimately modernity.Lähde
Katselin kuukausi sitten japanilaisia kauneusleikkaussivustoja ja niissäkin näkyi vähän kuvia eurooppalaisista naisista, että yhdellä sivustolla olivat omituisen paljon esillä, mutta en löytänyt tuota sivustoa, josta oli tarkoitus poimia tähän lopuksi kuva. Eipä sillä väliä, koska Shinagawan ihoklinikan sivuilta löytyi klinikan mainoksia nähtävästi japanilaisissa naisten tai nuorten lehdissä. Google kuvahakua käyttämällä on helppo ihmetellä näissä lehdissä tai oikeastaan näiden lehtien nettisivustoilla olevia kuvia varsinkin etukansista ja voidaan havaita japanilaisten naisten olevan hyvin värikkäitä. Näitä kuvia katsoessa luultavasti moni länsimaalainen alkaa höpöttämään kuinka japanilainen nainen haluaa olla jotenkin eurooppalainen nainen, mutta esim. hiusten värien osalta on myös japanilaisella naisella oikeus kokeilla kaikenlaisia värejä, eikä sitä pidä alkaa väittämään naisen haluavan olla vaaleahiuksinen eurooppalainen nainen. Näistä kuvista ei myöskään pidä tehdä yleistyksiä, että kaikki japanilaiset naiset haluaisivat olla näin värikkäitä tai jotenkin eurokeskisiä ulkonäöltään.
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Tuon yllä olevan Google linkin kautta pääsee myös muille sivustoille, kuten Kobe Lettuce vaatesivulle, josta bongasin kuvan kahdesta naisesta. Näistä naisista toisella on omituisen eurokeskinen ulkonäkö, että epäilen naista eurasialaiseksi. Naisen nimi on Meri, että en tiedä voiko tuosta mitään päätellä, jos edes on oikea nimi. Naisella nähdäkseni kasvonmuoto varsinkin kasvojen keskiosan eteenpäin työntymisestä johtuen ei vastaa itäaasialaisille tai japanilaisille tyypillistä. Onhan se tietysti mahdollista, että tällä naisella vaan on enemmän eurooppalaisille tyypillistä ulkonäköä, jota vielä lisää meikkaaminen ja mahdollinen kauneusleikkaus. Kyllä noissa japanilaisissa lehdissä voi bongata eurasialaisia naisia, joita myös tykätään Japanissa käyttää malleina, mutta aidon eurasialaisen tunnistaminen ei aina ole helppoa varsinkaan eurooppalaiselle, jos ei ole kunnolla perehtynyt aasialaisten ulkonäköön.
Tokyo Nadeshiko - Geeenie - Lisätietoa
Olen kertonut kuinka nähtävästi monet antirasistit, sosiologit ja mokuttajat ovat tämän päivän sanotaanko rotutohtoreita, koska varsinkin suurelta osin amerikkalaisten antropologien mukaan rotuja ei ole enää olemassa vaikka esim. puolalaiset ja tiettävästi myös aasialaiset antropologit eivät ole asiasta samaa mieltä. Tästä huolimatta olen myös kertonut kuinka plastiikkakirurgit olisivat tämän päivän antropologeja, koska he tarkastelevat usein vanhaan tapaan näitä ulkonäöllisiä eroja rotujen tai kuten nykyään sanotaan eri populaatioiden välillä, josta alla poiminta.
Asia is the largest of the continents and has numerous ethnic groups. More than half of the world’s population resides in Asia. Although many countries use the term “Asian” referring to people living on that continent, in reality, Asian usually refers to peoples of East, Southeast, and South Asia. Inhabitants of Southwest Asia, such as Arabs and Iranians, are more commonly designated Middle Easterners. The term Asian as used in this article refers to people from Asia who have a Mongoloid background (Chinese, Japanese, Koreans, Vietnamese, Filipinos, Indonesians, and others).Lähde
Asians tend to be stereotyped, especially by Westerners, as people with thick yellow skin, black hair, a wide nose with a low dorsum, and narrow puffy eyes. However, considerable ethnic nasal and facial variations exist among the people of Asia. For instance, people of Japanese ancestry tend to have noses with adequate dorsal height, angularity, and even dorsal convexity, whereas Chinese noses tend to be flatter with minimal projection. Migration of people with marriage between races has also resulted in further ethnic variations. Therefore, each Asian patient undergoing rhinoplasty must be properly evaluated as the vital components for a successful outcome will vary from patient to patient.
The Asian concept of beauty has changed over the years largely due to the influence of Western culture. Many females, especially in East Asia, seek larger eyes, a higher nose with more definition, and a smaller face. However, they still want to preserve their ethnic identity by refining their Asian features rather than totally Westernizing their appearance. Therefore, surgeons performing Asian rhinoplasty must seek to deliver the ideals of this procedure while still maintaining the essential features of each ethnic group.
Koska olen tässä koko ajan tuonut esille kuinka aasialaisilla on yleisemmin lättänät kasvot, joka on omalla tavalla kaunis ulkonäkö, jonka takia nähdäkseni osaltaan eurooppalaiset miehet aasialaisista naisista tykkäävät on kuitenkin alla tutkimus tästä ulkonäöstä kuinka se aiheutuisi sopeutumisesta kylmään ilmastoon.
Previous studies have examined mid-facial cold adaptation among either widely dispersed and genetically very diverse groups of humans isolated for tens of thousands of years, or among very closely related groups spread over climatically different regions. Here we present a study of one East Asian and seven North Asian populations in which we examine the evidence for convergent adaptations of the mid-face to a very cold climate. Our findings indicate that mid-facial morphology is strongly associated with climatic variables that contrast the temperate climate of East Asians and the very cold and dry climate of North Asians. This is also the case when either maxillary or nasal cavity measurements are considered alone. The association remains significant when mtDNA distances among populations are taken into account. The morphological contrasts between populations are consistent with physiological predictions and prior studies of mid-facial cold adaptation in more temperate regions, but among North Asians there appear to be some previously undescribed morphological features that might be considered as adaptive to extreme cold. To investigate this further, analyses of the seven North Asian populations alone suggest that mid-facial morphology remains strongly associated with climate, particularly winter precipitation, contrasting coastal Arctic and continental climates. However, the residual covariation among North Asian mid-facial morphology and climate when genetic distances are considered, is not significant. These findings point to modern adaptations to extreme climate that might be relevant to our understanding of the mid-facial morphology of fossil hominins that lived during glaciations.Lähde
The role of Taiwan in the Austronesian expansion
Ancient DNA from Tianyuan Cave
The prehistory of New World Arctic (Raghavan et al. 2014)
Alta löytyy mielenkiintoinen uusi tutkimus Yhdysvalloissa asuvista vietnamilaisista ja muutenkin aasialaisten halusta muokata ulkonäköään kauneusleikkauksilla kuinka syynä siihen olisi valkoisten enimmistöasema ja media, mutta siitä huolimatta moni nainen myöntää haluavansa olla kauniimpi ja näyttää enemmän eurasialaiselta kuin länsimaalaiselta.
For several minority groups, ethno-altering of the facial features is one way to identify with the majority. Ethnoaltering or changing one's ethnic appearance has been made possible with the technological advances of surgery. Some social scientists see plastic surgery as a step towards a modern version of ethnic cleansing for people of color (Boras 2007; Slupchynskyj, 2005). About 45% of cosmetic surgery on Asian Americans consists of eyelid surgeries, while twenty percent involves having nose implants and nasal tip refinement (Kaw, 1993; Nguyen 2005; Xuvn 2013). For certain minority groups, such as Asian Americans, African-Americans, and Latin Americans, ethnicity is distinguished by facial characteristics, followed by language and culture (Rosenthal, 1987). In altering ethnic features, distinctions between ethnic groups can be less defined and more apt to fit the western ideal of beauty (Bulbeck, 1998). Looking different for certain groups is a mark of their ethnicity and minority status.Lähde
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The standards of beauty reported by the subjects were labeled by them as Asian but specific features mentioned as ideal were western. All research participants immigrated to the United States after reaching fifteen years of age with 58% had their procedures in Vietnam. Major findings include the claim by the participants that the surgery was motivated by a pursuit of Asian standards of beauty, but with the specification by them typical of a hybrid mix of Western and Asian features.
The findings show that all the participants in this study had the ethno-altering cosmetic surgery because they wanted to look more beautiful. Vietnamese culture regards beauty as an important virtue in women. The four virtues for ideal feminine beauty are (a) to be a good housewife (b) to have a beautiful appearance (c) to speak well and softly (d) to be of good character (Kibria, 1993). Looking beautiful, for the participants in this study, is part of being a woman. To not want it is abnormal.
The main motivation for all fifteen subjects interviewed for this study was beauty as the primary reason for the cosmetic surgery. As Minh stated, "Women need to be beautiful. If their noses are flat and eyes are small, they should get it fixed. Women should be beautiful, and everyone wants beautiful things." The standards of beauty for all fifteen women were similar with regard to high noses and bigger eyes with double creases, not just one fold. Hoa described the need for bigger eyes: "The eyes are the windows to the soul. That's why we have to keep it open and big like the people on TV. " Another participant, Khanh, explained her reasoning for the popular ethno-altering surgery in the Vietnamese community in the United States and in Vietnam: "We want to fix it to enhance our Vietnamese features and to make it look natural. We can't look natural if we were to look Caucasian, " Huong-An noted, "You can't have it too high; then you look white. You can't look too white."
On the other hand, four out of the fifteen subjects thought that many other Vietnamese women change their looks to have more westernized features. Thu-Thuy commented on the need to look more Anglo: "Asian women having surgery to look more Anglo because they see the beauty of western features, and they also want that because there are so many magazines and beautiful American women on television." Accordingly, Huong Linh denied having her surgery to look more Anglo but attributed it to others:
“There are people who want to look more Anglo. That I have seen, but not for me. I can fix my own features, but I still can't change to look white. No matter how you fix it. The Americans know that you're Vietnamese. You can change all you want, but you'll still be Vietnamese, although some people do want to look more American and they change to look that way. I think you can't change your ethnicity, but some people try to with surgery. I didn't. I just want to enhance what I have.”
[...]
In summary, all participants in the study had ethno-altering cosmetic surgery because they wanted to look more beautiful, in which beauty is equated with success. The findings support the notion that imported western images affected Vietnamese women’s view of themselves and what they considered beautiful. The presence of media images on television and in magazines skews the standard of beauty towards Anglo features. The participants altered their looks in order to change the stereotypical Vietnamese features of a flat nose and small “sleepy eyes” to more western features of a high nose bridge and the “awakened look.” Despite wanting Anglo features, the participants did not want to look completely Caucasian but preferred the image of being “mixed” with another race, a hybridity of racial features. Moreover, having surgery also symbolizes status, which also has a socioeconomic impact.
Michelle (30, business professional): My eyes are the typical small, slanted, single-lidded Asian eyes, which makes me look sleepy and dreary.... I learn from many demo videos on YouTube, beauty websites, or television shows like W-Queen, which teach you how to make your eyes twice as large using eye liner, double-eyelid tape, and fake lashes. It really makes a huge difference in my appearance.Lähde
Julia (28, business professional): I often joke that my workplace is a beauty pageant... there is an implicit competition among my female coworkers.... People in my office constantly discuss who is the best dressed or has the best fashion sense, who has the best body or prettiest face.... It takes time, money, and experience, but there are countless sources, from all types of media, that teach you how to beautify yourself.
Joyce (36, PR professional): Like everyone says "there are no ugly women, only lazy ones." Before 25, genetics determines your look. But after 25 years old, you are responsible for your own look.... My fashion icon is Jolin Tsai [a pop singer in Taiwan]. I do not have her facial features but that doesn't mean that I cannot have great style or a look like hers.... Working with professional makeup artists and stylists, I have seen some really dramatic makeovers. You would be shocked to know what makeup can do to change one's appearance.
Mika (26, secretary): Everyone likes to look at pretty faces, and that's why we watch television. I think it is particularly true for female celebrities.... It's entertainment and it's part fantasy. If I look at a beauty ad and its model is not stunning, to be honest, I will not feel as interested.... Ads should provide images that people desire and aspire to be so that people will want to buy the products...especially so for ads of beauty products. When I look at beauty ads, I am not looking for someone I can relate to but someone that I find attractive and inspiring.
Ellen (27, nurse): Women today want to look beautiful and they want to look like the standard of beauty, with bigger eyes, oval face, high and narrow nose, and fair skin.... I don't think it's merely a Western beauty standard or that we are brainwashed by Western beauty companies. I think it has been a rather common standard for a long time.... It is true that most Westerners are known for having such facial features, but I don't think we are trying to Westernize, to look like Caucasians.... For example, people want to look like a particular Asian celebrity, not an American Hollywood star. People just want to be more beautiful.
Sophia (36, fashion magazine editor): I enjoy reading fashion magazines, and ads like these are like art, very stylish and imaginative.... What they are selling you is fantasy, not realism. For example, look at how long and lean her legs are, which is rarely found among Asian women. Even if I buy the handbag, I will never look like her, because I am not Caucasian.
Mimi (36, PR professional): No matter how hard you try, even if you have cosmetic surgery done, you will not look like these Caucasian models. They are very pretty to look at, for sure, but I think most Taiwanese women would feel much more close to Asian models, even the highly glamorized celebrities.... It's like I love watching Sex and the City, my favorite American show. But I will not daydream about having a life like any of the characters in the show or even try to dress like the main characters.
This article presents findings of ethnographic research in the San Francisco Bay Area, exploring the recent phenomenon of Asian American women undergoing cosmetic surgery to have their eyelids restructured, their nose bridges heightened, and the tips of their noses altered. This research suggests that Asian American women who undergo these types of surgery have internalized not only a gender ideology that validates their monetary and time investment in the alteration of their bodies, but also a racial ideology that associates their natural features with dullness, passivity, and lack of emotion. With the authority of scientific rationality, medicine effectively promotes these racial and gender stereotypes and thereby bolsters the consumer-oriented society, of which it is apart and from which it benefits. Data are drawn from structured interviews with plastic surgeons and patients, medical literature and newspaper articles, and basic medical statistics.Lähde
The Chinese face is diffferent from the white face not only because the Chinese nose is less prominent, but also because of other important subtle differences that the facial plastic surgeon needs to consider. Although the general principles of facial plastic surgery apply to both white and Chinese faces, the aesthetic goals are different. The aim is to retain the ethnicity and natural appearance of the face.Lähde
Eyelid surgery (to 'westernise' the look of the eye) is the most popular cosmetic surgical alteration in a number of Asian countries (Rainwater-McClure, Reed & Kramer, 2003). Similarly the prevalence of 'whitening creams' across many Asian countries is further testament to the desire to appear 'western'. Although white skin as a sign of beauty has cultural origins in many Asian cultures (i.e., Japan, India, Korea and China) that predate the rise of western 'modernity', the recent rapid growth in skin whitening and lightening products can be attributed to higher discretionary incomes as well as both media and global cultural reinforcement of the Caucasian-as-beauty image (Ashikari, 2005). As Sahray and Prian (1997, p.163) suggest, "Because Western culture has created a concept of beauty that is defined by white skin, visible minorities tend to internalise such oppressive forces and judge their closeness to the white ideal."Lähde
It is an understood truth within many Asian communities that not all “Asian/Americans” are, in fact, “Asian.” There are distinctions upon distinctions that come into play that distinguish, for instance, “full blooded” Asian/Americans from “mixed” or biracial Asian/Americans. While I claim the Asian/American moniker for myself, there are many within the Korean community that do not see me as one of their own because I am half White. However, the larger White community would not see me as “White” because my ethnic diversity is “written” all over my face. I’ve encountered curious White Americans who have questioned my ethic background by prefacing their inquires with the assertion that they know I’m “something” but they’re just not sure what that “something” is. Undoubtedly, my own experiences have been leading me towards this interrogation of the struggle of visibility. Keeping the difficulty and complexity of defining absolute racial identities in mind, let me continue sharing this particular experience of my “structuring.” After inquiring about my family’s background, this fellow Asian/American student didn’t try to mask her disapproval of my White Father and Korean Mother; instead, she told me point-blank that she found their union repellent.Lähde
The media, and the public’s fascination with Eurasian celebrities echoes admiration for the western persona without betraying their own origins. Yanto Zainal, the president of an advertisement agency from Jakarta who claims that “Indos have an international look but can still be accepted as Indonesian [sic]” (Beech 2001). The idea of Indos being Indonesian, despite all the western attributes they reproduce, turns out to be important for these magazines as well. In fact, there seems to be a certain pride in being able to claim as Indonesian anything that has a western touch. So, instead of identifying these Eurasian teen celebrities as “westernised” and coming from “out there”, the magazines proudly introduce them as Indonesians. The media is so saturated with Eurasians that, “If you only looked at the media you would think we [Indonesians] all looked indo except for the drivers, maids and comedians”.7 Once again, the idea that class and status are attached to the west is apparent here.Lähde
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