Taas siirsin edellisestä osan tänne ja otsikko on taas vähän iltalehdille tyypillinen, että sisältö ei aina täysin vastaa otsikkoa, koska en tässä varsinaisesti mitään tiettyä aihetta käsittele. Otsikon keksiminen tahtoo olla vaikeaa, mutta poimin suoraan Puerto Ricoa käsittelevässä tutkimuksessa olleita termejä, joita usein mainitaan muissakin tutkimuksissa.
Alla olevaan kuvaan liittyen kerrotaan kuinka yksi alla olevista näteistä naisista on isoäiti ja vain kaksi ovat hänen synnyttämiä. Tämä on kyllä mielenkiintoista, kun Japanissa on suurena ongelmana alhainen hedelmällisyys, että siinä mielessä hienoa.
Ihmiset selvästi ikääntyvät eri tahtia, että on 30-vuotiaita naisia, jotka näyttävät ainakin kymmenen vuotta vanhemmilta, joka on kamalaa, mutta sitten on naisia, jotka eivät tunnu vanhenevan vaikka synnyttäisivät monta lasta vaan myös vartalokin pysyy nuoren näköisenä.
Lähde
Etsin Google Scholar:sta tutkimuksia käyttämällä hakusanoina tunnettuja afroamerikkalaisia naisjulkkiksia, koska heillä on osaltaan vaikutusta kauneusihanteisiin varsinkin mustien keskuudessa, mutta myös sen takia, että löytää uusia tutkimuksia, joita ei ole ennen nähnyt.
Alla on pari tutkimusta, joista ensimmäinen käsittelee länsimaisen kauneusihanteen vaikutuksia Keniassa osaltaan median ja mainosten takia joissa näkyy mm. valkoisia naisia kuinka varsinkin nuoret kenialaiset naiset haluavat olla varsinkin laihoja, kun perinteisesti naisessa on arvostettu paksumpaa vartaloa, jota kuitenkin pidetään edelleenkin hyvänä avioliitossa olevalla naisella.
In fact, there is evidence that this spread of the Western beauty ideal to nonWestern countries could prove even more damaging than in Northern America and Europe. One reason for the same found in minority groups in the United States: the ideal of a thin, light-skinned, light-haired, and tall woman is simply out of reach some for women of non-European ethnic backgrounds.
While the minimum height for international beauty competitions is five foot eight inches, the average height of an Indian woman is five foot two. In another example, just like Asian American women, Chinese women increasingly undergo cosmetic surgery to create the fold in their eyelids common to Europeans.
[...]
Lighter is almost universally recognized as better throughout Nairobi when it comes to skin color; nearly all agree whether an older woman, younger woman, man, or boy. As Dina said: "here people want to get lighter; the lighter the better is what we all say." The roots of this cultural belief lie in the discrimination and abuse inherent in the colonial system, and are outside the scope of this study. Nonetheless, the Western beauty ideal does perpetuate this image. Throughout interviews, women of all ages expressed a desire to have lighter skin, many had used or continued to use skin lightening creams of some kind, and several asked outright questions requesting advice for how to go about changing their color.
Similarly, several interviewees commented on the fact that East African women traditionally wore very short hair but are now afraid to do so for fear of "looking like a man," and they opt for braids, weaves, or extensions instead. Trips to beauty salons confirmed that women are increasingly interested in straightening their hair, though this has gone on for some time in Nairobi. Though the perceived desirability of light skin and straightened hair doesn't directly originate from exposure to the Western beauty ideal today, they are rooted in similar historical, racist beauty standards that are currently perpetuated by such images.
[...]
First, 43 of the adolescent participants filled out a body questionnaire measuring their own level of body satisfaction, their perceptions on what is attractive, and their ideas on how media determines what is attractive. The data and information collected through the survey was very revealing. First, in response to the question: "If you could look like any celebrity in the world, who would it be," the most common response was Beyonce, the second Ciara, and the third Paris Hilton. All three are American, all three would certainly fit into the Western Beauty ideal, and the third, Hilton, is excessively thin with very white skin.
In fact, of all 38 that responded to the question, only two listed Kenyans; the rest desired to resemble Americans, and all thin Americans with either white or lighter brown skin.119 Similarly, there was strong consensus among the girls that media is an important source of information about what is attractive, and the vast majority reported watching at least 1-2 hours of television per day and reading at least one magazine per month. The media images displaying the Western beauty ideal are clearly watched and respected by the secondary school girls who participated in the survey.Lähde
Alla olevassa tutkimuksessa on valtavasti luettavaa, että en enää muista kaikkea, mutta olen alle poiminut muutaman kertomuksen tai näkemyksen mustilta naisilta, jotka näyttävät olevan samoja kuin muissa tutkimuksissa kuinka esim. kouluissa mustat miehet seurustelevat paljonkin valkoisten ja muiden naisten kanssa mustien naisten katsoessa sivusta, joka vastaa hyvin myös parisuhdetilastoja.
I can‘t watch rap videos anymore. They make me feel bad about myself… the girls in them are always skinny, White, Asian or Latino- anything but Black. Or if a dancer is Black then she‘s extremely light-skinned.
[...]
“I didn‟t always feel this way, but I think in terms of black images… there is not enough diversity out there so there are always these extreme versions of what beauty is. And in one extreme it lends itself to wanting to look like a white woman.” Kelly goes on to discuss how Black celebrities like Rhianna and Beyonce have become lighter over time. “It‟s like when people get better in their careers they get lighter and their hair gets straighter and longer. Or the girl from Precious… when they finally put her on the cover it was like— hair was long… So I think there is a beauty there, but it‟s extremely… white. I ask, “So does media blatantly conflict with your own ideas of your own beauty.”
[...]
As that is not a popular concept that is portrayed in media, I ask, “Are you saying that media portrays Black women as more beautiful or beautiful at all? That is not a mainstream argument.” Yvonne laughs and says, “Well the world is run by White people. So wouldn‟t it make sense that they would pick their own to be, you know, beautiful or what have you?” I respond, “Absolutely, but the question, then is, is how do Black women deal with that? So do they internalize that and say, „Well, then, there‟s no way I can be beautiful if that‟s the definition.‟”
[...]
People would stop me on the street…mainly Black people, in random places, flag me down to stop me and tell me how pretty my hair was. They‟d say, „Where do you get your hair done, it‟s so healthy and thick…‟ I‟d laugh and smile and let them in on my little secret… kind of like, you can look like this too. I cannot tell you how shocked I would be when these women would get so upset, and scold me telling me that I could not possibly be wearing a weave… „Oh, my gosh, it looks so natural. You really should not tell people that‟s not your hair. No one would ever know!‟ I almost enjoyed telling them so they could shake their heads and tell me how nice my hair looks and how I shouldn‟t say that, like „weave‟ is a four letter word or something (Elaine).
[...]
I watched it play out on my college campus. That translated to actual Black men I knew and suddenly it was okay to refer to Black women as bitches and ho‟s. Suddenly on my entire campus, the Black men wouldn‟t touch a sister with a ten foot pole and all they could see as precious and good were white women. I watched them hold them on pedestals… it was disturbing at best. I remember… for a long time I was hurt by that and that really changed the way I interacted with Black men… Nowadays, it‟s the thing to do… every Black professional or athlete has a white woman on his arm and they aren‟t ashamed either… (Sofia).Lähde
Yllä olevassa videossa voi ihmetellä japanilaista Vanilla nimeä käyttävää naista, jonka kerrotaan halunneen tehdä ulkonäöstään ranskalaisen nuken näköisen. Tietenkin naisen ulkonäöllistä muuttumista on sanottu haluksi olla enemmän eurooppalaisen naisen näköinen. Naista voi kai kutsua japanilaiseksi barbieksi samaan tapaan kuin muutamia ukrainalaisia naisia.
Vanilla kertoi videossa menevänsä kauneusleikkaukseen ja alla olevasta linkistä löytyvä yritys taitaa olla kyseessä, mutta katselin sivua ja sieltä tuli vastaan alla oleva video, jossa ymmärtääkseni nainen haluaa muokata leukaansa vähän pidemmäksi.
Nätti nainen taitaa hölmöillä, koska ei siinä mitään erityistä vikaa näytä olevan. Naisen ei kannata muutenkaan liialti korostaa leuanpäätä, koska siitä on tietääkseni ikääntyessä haittaa ellei sitten ole selvästi alikehittynyt alaleuka.
Alla voi kuitenkin nähdä kuinka naiselle tehtiin pieni muutos leuanpäähän, josta päättelen naisen katsovan liian kriittisesti kasvojaan, mutta sitä tietysti tekevät monet naiset vaikkei näin pieniin muutoksiin olisi erityistä tarvetta.
Onhan tähän varmasti syynä myös kauneusleikkauksia ja kauneutta koskeva markkinointi tai uutisointi, että naiset ovat Aasiassa liialti tietoisia asioista, joista kerron tässä blogissa. Tässä on kuitenkin sellainen ongelma, jonka voi nähdä alla olevan videon lopussa, että aasialaisille esitellään enemmän eurooppalaiselta vaikuttavaa ulkonäköä kauniina vaikka pitäisi esitellä enemmän aasialaiselta näyttävää.
Lähde - Cosmetic surgery as a commodity for ‘sale’ in online news
Katselin pitkästä aikaa Purseblog sivustoa, jossa nimen perusteella aiheena ovat käsilaukut. Erikoisesti sivustolla on myös suosittu kauneusleikkauksia käsittelevä osio, jossa varsinkin länsimaissa asuvat aasialaiset, mutta myös muutkin keskustelevat Etelä-Koreassa tehtävistä kauneusleikkauksista ja omasta halusta matkustaa sinne kauneusleikkaukseen.
Tuli vastaan kaksi aloitusta, jonka on tehnyt blasian nimimerkkiä käyttävä henkilö, jonka perusteella olettaisin hänen mahdollisesti olevan mustan ja aasialaisen sekoitus. Nainen ei kuitenkaan näytä olevan ulkonäköönsä tyytyväinen vaan haluaa ulkonäköönsä suuria muutoksia.
Olisi mielenkiintoista nähdä naisesta kuva, mutta hän kertoo monien sanoneen hänen omaavan maskuliiniset ja voimakkaat kasvot. Sekoituksilla voi olla monenlaista ulkonäköä, mutta keskimäärin blasianeilla olettaisi olevan lättänä nenä, kiharat hiukset, tumma ihonväri, suuret huulet, silmien muodossa aasialaisuutta ja mahdollisesti vähän leuan jykevyyttä tai pientä eteenpäin työntymistä.
My motivation in having surgery in Seoul is for my confidence. How I feel about my appearance are closely tied to what type of energy I project to the world. When I know I look good, I feel good and it shows. Before I ever got cosmetic surgery I never really felt that attractive. Looking in the mirror felt painful because I just did not like what I saw. Something always seemed a bit "off" about my face. I have had many people tell me my features were strong and masculine. It hurt me so deeply to hear that.
I have had rhinoplasty previously, hairline advancement, forehead lift, a lip reduction and lip lift, and a ptosis eye surgery with stitch method. I have had a few failed surgeries including cheek implants, jaw shave and liposuction on my abdomen. The failed surgeries I did in the United States and the successful surgeries were done abroad in Tijuana, Mexico. I do not appear as if I have ever had any cosmetic surgery, knock on wood. I am going to Seoul to obtain the look that I want-a feminine, beautiful facial shape that will compliment and enhance my features.Lähde
I am new to this forum, and I am glad I discovered it because I am planning to go to Seoul in May 2015 for various procedures. I am looking for a dramatic change from where I am currently. My face appears a little long, and I have a really prominent, square chin and jaw. I have had ptosis surgery with Dr. Kim in Los Angeles and the stitch has loosened and now my eyes look like they did before surgery. I have grown tired of disliking what I see and now I am just going to do this. My hotel is booked!
This is what I plan to do:
V-line for jawLähde
T-chin
fat graft to forehead and cheeks
Zygoma reduction
Acculift for under chin
and eye revision
Thaimaalaiselta kauneusleikkaus sivustolta löytyi mielenkiintoista tekstiä koskien leuan ulkonäköä, mutta myös siitä kuinka kasvon eri osat tulisi olla mittasuhteiltaan harmoniassa tai samankaltaisia, eikä naisen osalta varsinkaan leuka saisi viedä huomiota, kuten taitaa olla blasianin tapauksessa.
You might have beautiful twinkling eyes, a button nose and cheekbones which are delicate and defined, but if the lower half of your face has a jaw that looks big, square and protruding then you might feel your face looks out of proportion. Not only that, but for a woman the overall effect can be to give the face a manly quality which is rarely welcomed.
A jaw that looks akin to an anvil is no laughing matter and in fact it can even affect the look of your smile, often giving people a grin which is all gums. This enlargement of the lower half of your face throws all your other features off balance. It can be so pronounced that it detracts from the attractive qualities of your nose, mouth and eyes.
The jaw is not a separate part of you but in effect an intrinsic part of your face, and when the alignment is off kilter somehow, or the jawbone too protruding, the symmetry of your looks is adversely affected, meaning every facial feature can look different because of this one, out of proportion aspect. You might feel that the shape or your face is changed because of this issue and the angle between your jaw and neck looks unnatural or unflattering, which is yet another reason why you might decide on Jaw Reduction.Lähde
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Ylempänä oli jo pari tutkimusta koskien mustia naisia ja jatkoin vielä tutkimusten etsimistä, jonka takia tuli vastaan tutkimus koskien Puerto Ricoa ja siellä havaittavaa mustiin kohdistuvaa syrjintää varsinkin mediassa, mutta on siinä kaikenlaista muutakin juttua.
Tämä on sinänsä erikoinen tilanne, että maa kuuluu osana Yhdysvaltoihin vaikkei vielä osavaltiona, niin nähtävästi mustilla on siellä asiat huonommin kuin Yhdysvalloissa, jos ajatellaan vaikka mainoksia, joissa tiettävästi Yhdysvalloissa mustat ovat suuresti edustettuina luultavasti sen takia, että ovat oma ulkonäöllinen rotu, jonka halutaan näkyä mainoksissa osaltaan antirasistien takia.
Kun taas Puerto Ricossa on vallalla jossain määrin värisokeus ajattelu, jonka mukaan maassa ei ole esim. rasismia, mutta se aiheuttaa sitten tilanteen, joka tällä hetkellä huolestuttaa amerikkalaisia tutkijoita, jotka kritisoivat ajatusta kuinka Yhdysvalloissa tulisi olla värisokea ja siirtyä pois rotu ajattelusta, koska tällainen ajattelu helposti lakaisee monet ongelmat silmistä.
Olisihan se helppo ratkaista monet rotuihin liittyvät ongelmat ainakin tilastollisesti lopettamalla ihmisten jakaminen rotuihin ja etnisiin ryhmiin, jonka jälkeen tutkijat eivät enää pystyisi laskemaan kuinka paljon muodostetaan esim. sekarotuisia parisuhteita tai kuinka paljon mustia on vankiloissa. Tietenkin tällöin tutkijat katsoisivat ihmisten ulkonäköä, että kuinka paljon näkyy vankiloissa mustia ja kuinka paljon näkyy sekarotuisia pariskuntia vaikka katukuvassa.
Growing up in Puerto Rico, I witnessed first-hand the lack of Black Puerto Rican women present in the island‘s commercial media and television. This notable lack inspired my research on the question of how Black Puerto Rican women mediate Blackness.
As an audience member and customer, watching local television, Mexican, Venezuelan and Brazilian telenovelas, or looking at advertising, billboards, and magazines, I noticed with a twinge of pain that beauty, achievement, and success were all associated with hegemonic racial "Whiteness."
[...]
Blanqueamiento (Whitening), mestizaje (Racial mixture), racial democracy, Trigueñidad and other concepts of racial and cultural mixing have played central roles in official, dominant notions of national identity in countries throughout Latin America and the Spanish Caribbean since the nineteenth century.
These ideologies have generally downplayed the prevalence of contemporary racism by proclaiming a myth of racial democracy. Puerto Rico is no exception to this rule, as its nationalist discourse—which promotes the claim of Puerto Rico‘s unique cultural and ethnic identity—homogenizes the country‘s racial composition by erasing Blacks and other marginalized populations.
[...]
In her thought-provoking autobiographical essay "The Black Puerto Rican Woman in Contemporary American Society" (1986), Jorge analyzes her personal experiences in order to record the trauma that a young Black girl like herself feels when she is cursed even by other Black Puerto Ricans for her pelo malo (kinky hair), for her bemba (hanging lower-lip), or for playing with "darker" children.
Jorge concludes that this oppressive treatment is an expression of racism on the part of Black Puerto Rican families who have internalized the idea of adelantar la raza (whitening the race), a concept grounded in the Spanish caste system of pigmentocracy that was bequeathed to Puerto Rican society.
[...]
Racialized as a hybrid, mestiza, negra, trigueña, prieta, morena, or mulata woman, an "organic metaphor of the three roots: Taíno, Spaniard and African." (Duany 2002, p.19) I have been situated throughout my life in a complex racial system. Phenotype, hair texture, skin pigmentation, social class status, and heritage and/or genealogy are the defining features of race (Mintz 1974; Wade 1993; Torres and Whitten 1998; Duany 1998; and Rivero 2000.
To publicly acknowledge racial differences is a threat to the Island‘s class- and colorblindness, where individuals regardless of their social, economic, and racial/ethnic background are ostensibly able to realize their potential and achieve economic and social mobility. In other words, todo el mundo es igual sin trato especial.
[...]
Dzidzienyo (1979) argues that the real problem for Afro-Latinos is to juggle successfully the desire for a common nationality with the struggle to attain legitimacy for their African identity. A different national ideology is blanqueamiento (Whitening), which refers to the process of becoming increasingly acceptable to those classified and self-identified which as White‘ (Torres and Whitten 1998, p.9).
Luis M. Díaz Soler, a historian and specialist on island slavery argues, Puerto Ricans are Whitening blanqueamiento faster than any other mestizo (hybrid) country (Bliss 1995, p.3). He predicts that in two centuries, there will hardly be any Blacks in Puerto Rico. Bliss states: Puerto Ricans will bleach away‘ many of the physical traces of its African past by the year 2200, with the other Spanish speaking Caribbean following a few centuries later.
[...]
An indicator of the power of racist ideologies such as blanqueamiento is the fact that many citizens on the Island teasingly insist, "Hay que mejorar la raza." In other words, Black individuals are enjoined to improve the race by marrying and reproducing with lighter-skinned partners.
Too many times, I have heard in my own family and among friends the injunction, "Hay que mejorar la raza" and other painful and derogatory terms directed at darker-skinned members of the family. The implicit message is that phenotypically, the dark-skinned body is defective, unattractive, undesirable, but sexually enticing and therefore, a social embarrassment.
I recall when I dated a young Black man from Loíza, a prominently African-descent municipality in Puerto Rico, my grandmother was greatly disappointed. Her words continue to resonate in my ears even today… Esa gente que viven después del puente de Carolina hacia Loíza, eso todo es un atraso(anything passing the border [bridge] between these cities [Carolina and Loíza] is a step backward).
When I brought home my first White boyfriend, everybody in the family worshiped him. Ironically, my experiences as a Trigueñita with his family went quite differently. It was my very first encounter with racism, his family‘s cynical comments were charged with painful racist remarks. His family never showed any respect toward me; they called negra sucia dirty Black woman, slut, and me unintelligent. It took one experience to realize that race does matter in Puerto Rico.
My trigueñidad was contested. It did not matter my degree of brownness in the Puerto Rican color continuum or my education, phenotype, or that I lived in the urbanización.6 For the White family, I was a Black woman.
[...]
La Trigueñita is a wheat-hued color Puerto Rican woman, slightly toasted by the Caribbean sun. The Trigueñita possesses traces of "European" phenotypes: hair, lips, or nose that make some of us distant from the darker skinned women on the island. Yet, we are still not close enough to the European-looking women. Depending on spatial, social, cultural, and public or private spaces, we become visibly Black. In addition, genealogy plays a significant role in the assertion of Trigueñidad; our last names or lines of descent directly from a White or Black ancestor can trace this.
[...]
When negotiating an Afro-Puerto Rican identity among Latina/os, I am amazed at the responses I get: "I didn‘t know that Puerto Ricans are so dark," "How come you are Puerto Rican and Black? "You don‘t look Latina?" Are any of your parents Black?" The emphasis on social harmony resulting from mixed race heritage is quite evident in their inquiry.
Cruz-Janzen suggest that 'the more Latinas/os become immersed in the racial ideology of the United States, the sharper and more unyielding the Black/White dichotomy becomes, and the more powerful is the need and desire to free themselves of any and all vestiges of African ancestry" (2001, p.172).
[...]
"Ay! Susana, you need to be proud of who you are: a Black woman." Susan replied, "You are saying that because you are Trigueña with pelo bueno (good hair) and fine features. Men never have eyes on me they only look at you. For the same reasons, people will treat you differently. Perhaps you do not understand me because you don‘t have the same experiences as me."
[...]
Being a beautiful Puerto Rican woman means being "White, beautiful and skinny" . . . everywhere you look, billboards, advertising, even bus stops, you are constantly getting a message that White women are beautiful, therefore I am ugly because I am Black.
[...]
Maritza: Define the term "pelo bueno" y "pelo malo" and what it means in Puerto Rican society.
Mary G: forty-two years old stated "good hair" is straight, natural, and a hair that doesn‘t require chemical straightening products. The "bad hair" you need relaxer (straightening cream) in order to improve its condition and to be presentable. A hair that is really-really "bad", usually means that it is a black person, he/she is not mixed – "el negro no es mutante" meaning the 'black person cannot be altered---
Maritza: What is 'pelo bueno y pelo malo"?
Soraya: Bad Hair cannot be combed, it rejects the straightening cream and it does not curl.
Nildita (pseudonym): They make fun of those who have bad hair, "they say 'you don't get embarrassed?‘ Bad hair is ugly, it is the worst – They make them feel bad.Lähde
Mary: When you have straight hair it is prettier, elegant and it looks better.
Ajattelin, että pitkän lukemisen jälkeen olisi taas kuvan vuoro ja vaikka tähän pitäisi etsiä Puerto Ricosta kuvia, että millaisia naisia näkyy mainoksissa, niin siitä huolimatta otin kuvan hyllyssä olleesta posliinista tehdystä koriste-esineestä, joka on tiettävästi 1900-luvun alkupuolelta netistä löytyneiden tietojen perusteella.
Tarkoitus on tässä osaltaan esitellä naisen ulkonäköä ja kasvoja kuinka niiden voidaan havaita olevan kauneustutkimusten mukaiset, mutta tämä tietysti esittää eurooppalaista naista. Googlen kuvahausta voi kätevästi ihmetellä lisää näiden teosten ulkonäköä. Katso kuvia
Esineen alapuolella oli merkintänä kruunu ja MZ, joka kuitenkin paljastui olevan MV, että miksi täytyy näin epäselvästi merkata ja voisi myös hyvä olla merkata valmistusvuosi, jota en huomannut missään. MV on Müller Volkstedt, joista ensimmäinen on sukunimi tai tehtaan nimi ja toinen on kaupunki Saksassa. Posliinitehdas aloitti toimintansa vuonna 1907 ja lopetti toimintansa vuonna 1945 tehtaan tuhoutuessa pommituksessa.
Lähde - Lisätietoa
Ylempänä oli muutama linkki Purseblog sivustolle, jossa voi lukea monien syitä kauneusleikkauksille kuinka yksi kertomansa mukaan ujo tavallisen näköinen nainen kertoo haluavansa löytää poikaystävän ja jos hän käyttää sellaisen löytämiseen deittisivustoa ovat silloin hyvin kauniit kuvat tärkeitä kumppanin löytämisessä.
Toivottavasti nainen löytää mukavan miehen ja varmaan komean, koska olettaisin naisen haluavan kauniimmalla ulkonäöllä houkutella hyvännäköisiä miehiä, eikä ikääntyneitä röllipeikkoja, että kyllä miehen ulkonäöllä on monelle naiselle merkitystä vaikkei nainen samassa määrin asiaa myöntäisi.
Itse en tutki miesten ulkonäköä, joten en ole täysin perillä naisten mieltymyksistä, mutta alla voidaan havaita muutamia iranilaisten naisten näkemyksiä kauneusleikkauksista koskien varsinkin nenäleikkauksia, jotka ovat erikoisesti hyvin suosittuja Iranissa.
Iranilaisilla tahtoo esiintyä enemmän aika korkeaa nenätyyppiä, jonka takia varsinkin moni nainen haluaa osaltaan lisätä feminiinistä ulkonäköä tekemällä nenästään vähän matalamman. Tietenkin tässä vaikuttaa myös media ja muut ihmiset, että jos kaveripiirissä on naisia, jotka ovat nenäänsä pienentäneet, niin se osaltaan lisää halua mennä tai pakottaa menemään nenäleikkaukseen, koska haluaa olla samankaltainen.
Yksi syy kauneusleikkauksiin on selvästi normaalista tai keskiarvosta poikkeava ulkonäkö, että jos sattuu omaamaan suuret ulkonevat korvat, niin sitä ihmiset eivät näe selvästikään kauniina, koska se poikkeaa normaalista.
Voisihan tässä tietenkin tapahtua kummallisesti ja tulisi kauneusihanteeksi suuret korvat, mutta tämä on epätodennäköistä. Tämän takia tietääkseni psykologit tai keitä sitten ovatkaan ehdottavat usein varsinkin ulkonevat korvat omaavalle kauneusleikkausta, jonka tuloksena olo paranee ja ei tunne itseään poikkeavaksi tai joudu kiusatuksi.
Alimmaisessa kolmessa lainauksessa naiset tuovat esille kielteistä suhtautumista miesten kauneusleikkauksiin, koska kaunistautuminen on naisen oikeus, jolla saa myös lisättyä sukupuolten välistä ulkonäöllistä eroa ja kaunistautuvat miehet ovat jonkinlaisia homoja.
Olen tällaista nähnyt ennenkin kuinka naiset voivat suhtautua kielteisesti esim. miesten ihonvärin vaalentamiseen vaikka vaaleampana voi saada naisilta huomiota, kuten muistaakseni Jamaikaa käsittelevässä tutkimuksessa kerrottiin
Olisiko tämä sitten osaltaan syynä siihen, miksi miehillä ei ole samassa määrin ulkonäköpaineita, kun naiset hyväksyvät miehissä enemmän rumuutta, jolla kuitenkin voi olla taas kielteistä vaikutusta naisen tyttäriin, jos nainen ei mieti parinvalinnassa isän ulkonäön vaikutusta tyttäreen.
“I did rhinoplasty because I feel more equality with my friend belongs to a rich family. She spends much money on cosmetic surgeries, so do I. it gives me a good sense we are the same…” (Woman)
“When I changed my nose form, I saw that other boys and men give attention to me. I could talk with more girls and boy peers…” (Woman)
[...]
“There are women who do not love who they are. They look for a remedy. Bingo! The solution is cosmetic surgery. When you change something you do not like, you are a new person, and you have a good feeling...” (Woman)
“My friend had a big nose. However, she always was depressed. Although she was good in her lessons, she could not make good communications with others. So, she did cosmetic surgery and now she feels this new nose has given a strong sense of confidence can successfully interact with friends…” (Woman)
[...]
“It’s a big nightmare when a man decides to do cosmetic surgery. It is totally nonsense. What does it mean? Can you imagine men with puffy eyes, thin nose or thin lips?” (Woman)Lähde
“I think a man is known for a woman with his neatness not beautiful face. I don’t like a man with an operated face. This man certainly is so crazy…” (Woman)
“I agree that beauty is important for everyone, but, oh my God, a man with thin body and a womanly face? I think he must be a weak character imitates wrong patterns of beauty…”(Woman)
A recent Wall Street Journal survey of students in four Chicago-area schools found that more than half the fourth-grade girls were dieting and three-quarters felt they were overweight. One student said, "We don't expect boys to be that handsome. We take them as they are." Another added, "But boys expect girls to be perfect and beautiful. And skinny."Lähde
Women hate each other. If you are beautiful, women will always hate you. I tell my sister, if you don’t have any friends, it’s ok, you can’t help it if you’re beautiful. Like me, I dress down all the time, so women don’t feel threatened by me. It’s only when I’m out with other beautiful women that I dress up too, like with you. I would never feel threatened with you, because you’re more beautiful than me.Lähde
Samantha Brick, a British journalist, wrote a story titled: ‘There are downsides to looking this pretty’: Why women hate me for being beautiful. ‘ It went viral, supplemented by comments questioning her beauty. Some readers even called her “ugly as a troll.” I’m not going to debate her story, but I thought the Financial Times Weekend published the best response to the media maelstrom.
The controversy showed how women sabotage the careers of other women by being unsupportive, it said. The columnist highlighted “rope ladders,” where women climb to senior positions, then promptly haul up the ladder right behind them. While some tactically avoid helping other women in their careers, others can resort to passive-agressive behavior to protect their interests.Lähde
To me, the nurse who works there are not that attractive (i don't want to be mean...) but i can spot only 1 or 2 girls who work there looking natural and pretty, but the one who come to talk to me and get through all the consultation with me, she's okay, acceptable.Lähde
Olen tässä esitellyt vähän väliä mustia naisia koskevia tutkimuksia sitä mukaan, kun olen niitä jaksanut lukea, joiden löytämisessä olen käyttänyt afroamerikkalaisten julkkisten nimiä ja muina hakusanoina esim. skin color. Tutkimuksia löytyy paljonkin, että en muista monia ennen edes nähneeni vaikka olen varmaan vuosien saatossa lukenut satoja tutkimuksia koskien osaltaan mustia naisia.
Tässä on tietenkin kyse hakusanoista, että kannattaa kokeilla kaikenlaisia ja poimia niitä tutkimuksista, niin löytää uusia tutkimuksia. En yleensä vanhoja tutkimuksia viitsi paljoakaan esitellä tai lukea, koska niissä kerrotaan aika paljon samoja juttuja kuin uusissa ja vanhoissa tutkimuksissa voi myös olla vanhentunutta tietoa, mutta on hyvä katsoa, onko vaikka kymmenien vuosien aikana tapahtunut muutoksia.
Alla olevassa ensimmäisessä tutkimuksessa kerrotaan paljonkin mustien naisten ulkonäöstä mainoksissa kuinka se on eurooppalaiselta vaikuttavaa, jonka takia se poikkeaa afroamerikkalaisille tyypillisestä. Tämä on tietenkin asia, josta olen usein kertonut ja siitä kerrotaan myös uusissa tutkimuksissa.
Keenan (1996) found that blacks in advertisements had lighter complexions and more Caucasian features than those in news editorial photographs. Keenan also discovered that black women in ads were lighter than black men.
Leslie (1995) investigated the changing image of blacks in advertisements and found significant differences in the aesthetic qualities of the models used in ads. Leslie found that many of the models used in the ads were fair-skinned and had European features. So, while research reveals an increase in the use of black models and black products, the trend seems to suggest that the facial appearance and features tend to be more “Caucasian-like” and are depicted with Eurotypic features.
“If a Black woman is light-skinned with good hair and good features, then she’s [“hot”]. … But a dark-skinned girl with short hair can forget it. And if she has a big nose, then she should just be a nun. But if she has long hair and good features, then her skin color can be overlooked. Long hair really helps out those black ugly girls.” -Darryl, a working class Black man, as quoted in The Color Complex.
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Skin color is highly correlated with other phenotypic features – eye color, hair texture, broadness of nose, and fullness of lips (Thompson & Keith, 2000). European features are all accorded higher status both within and beyond the African American community. These European traits function along with color in complex ways to “shape opportunities, norms regarding attractiveness, self-concept, and overall body image” (Thompson & Keith, 2000, 340).
Data obtained in the Thompson and Keith (2000) study also seem to suggest that women with more Caucasoid features are perceived as more attractive to the opposite sex and are more successful in their love lives than women with more Negroid features (Thompson & Keith, 2000). Dark-skinned women, according to this study, are seen as occupying the bottom rung of the social ladder, being least marriageable, and having the fewest options for higher education and career advancement.Lähde
Alla olevassa tutkimuksessa tarkastellaan valkoista kauneutta ja amerikkalaisia teinilehtiä koskien vähemmistöjä, josta löytyy paljon mielenkiintoista tietoa.
Näissä tutkimuksissa aina tuodaan esille tätä mustien naisten ulkonäköä ja sen suurta poikkeavuutta valkoisesta naisesta, niin herää kysymys, että ajatteleeko suvaitsevainen tutkija sillä tavalla, että naisella tulisi nähdä kauniina vaikka huomattavan leveä nenä.
Ei siinä mitään, että kyllä naistenlehtiin voisi laittaa selvästi afrikkalaisen näköisistä naisista kuvia ja näin pitäisi ainakin tehdä mustien, jos kerta ongelma on siinä, ettei mustien omissa naistenlehdissä naiset ole selvästi mustan näköisiä.
Tutkijan kannattaa ottaa järki käteen ja miettiä, että millainen ulkonäkö nähdään kauniina eurooppalaisella naisella tai millaisesta ulkonäöstä ihmiset näyttävät yleisesti tykkäävän naisella. Tutkimusten perusteella ainakin eurooppalaiset ja aasialaiset miehet tykkäävät enemmän esim. pitkät hiukset, vaalean ihonvärin, pienen nenän, pienen leuan, suuret silmät ja laihan vartalon omaavista naisista.
Ei sille paljoa voi, jos varsinkin mustille naisille aiheutuu tästä ongelmia, jos myös mustat miehet ottavat vaikutteita muista miehistä ja eivätkä arvosta mustan naisen aidompaa ulkonäköä. Tässä tulee myös huomata, ettei näitä monia asioita tarvitsisi pohtia ja voivotella ongelmina ellei selvästi ulkonäöllisesti erilaiset ihmisryhmät olisi toistensa kanssa tekemisissä.
In the early history of television, Blacks were subordinate to Whites. By 1996, 70% of all African American characters had management or professional positions. The authors referred to this phenomenon as a “utopian reversal” of Black portrayals in the media (p.152)
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In the new era of color-blind racism, the meaning attached to skin color, facial characteristics and hair type, is undergoing a metamorphosis within multicultural America (Collins, 2004; Bonilla-Silva et al, 2003). Bonilla-Silva et al. posit that the United States will progress into a tri-racial society similar to Latin America with “Whites” at the top, a classification of “honorary Whites” similar to coloreds in South Africa during formal apartheid – and a non-White group or the collective Black at the base.
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For many Black women, Blackness can be adapted in numerous ways (Collins, 2004). For example, Halle Berry and Thandie Newton are both light skin biracial actresses who portray a beauty that is not 100% Black. They have played the roles of Black women along with roles that could have easily have been cast to White or Latino actresses.
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Whiteness theory has constructed ‘Others’ (other than White) while also building itself into the structure of U.S. society (Andersen, 2003). Collins (2000) states that in a binary opposition, “blue-eyed, blond, thin White women could not be considered beautiful without the Other – Black women with African features of dark skin, broad noses, full lips and kinky hair” (p. 89).
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For centuries before the Elizabethan era, the standard for acceptable beauty was a complexion of rose and white. Negroes did not fit the definition because they were not white – they were an ugly, direct contrast of blackness (Jordan, 1968).
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Historically, a Jezebel or “bad-Black-girl” was the closest to the White standard of beauty. She was frequently depicted as a mixed race woman (mulatto) with more European features such as a slender nose, thin lips and straight hair.
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Black feminist scholar Patricia Hill Collins (2000) explains how White beauty oppresses minority women as beauty is evaluated through an examination of race, gender and sexuality. White and Black women represent opposing poles in binary thinking with Latinas, Asian American women and Native American women competing for positions in between.
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Previous studies indicate a disproportionately large percentage of advertisements with Black models possessing features that are more Caucasian than Negroid (Brown 1993; Strutton & Lumpkin, 1993). hooks (1992) indicates that when fashion catalogues began to include minority women, they selected bi racial or light skin Black women, particularly with blond or light brown hair. “The non-white models appearing in these catalogues must resemble as closely as possible their White counterparts so as not to detract from the racialized subtext” (p.72).
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Japan began changing its notion of feminine beauty due to Western influence as early as the Meiji period (1865-1910). The Japanese had always valued White skin but American women had even lighter skin than the Japanese. All of a sudden, Japanese women wanted the appearance of American women: the hair, clothes, facial features and bodies of these Western women (Iijima-Hall, 1995). Evans and McConnell (2003) found that Asian women were more likely to accept mainstream beauty standards, like White women do, and experience greater dissatisfaction with their bodies than Black women.
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In Kaplan and Cole’s (2003) qualitative study of White, Latina and Black girls who read Seventeen magazine, they found that the Black girls were often depicted as more masculine than the White models.
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The popularity of hair straightening, a chemical process that makes kinky or Negroid hair appear more European or straight, indicates the level to which the Black population is affected by the White standard of beauty (Henriques, 1953). Straight hair is constructed as a sign of femininity and sends a message about social status. Historically, “good hair” has been linked with the light skin middle class whereas “bad hair” with Blacks who occupy a lower status.
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The White standard of beauty is prominently displayed in teen magazines with 38% of minority models in advertisements conforming to the White standard of beauty – light skin, straight hair and thin body. Light skin minority models represent half of the ads (50.2%), medium skin models represent one third (33.8%) and dark skin models represent one-sixth of the models (16.1%).Lähde
