I never did think that women should consider street harassment as flattering of course. But still, this cartoon is eerily effective in getting that message across. It’s no wonder that’s it’s received nearly 300 comments over at Sociological Images.
Most of those dealing with the US though, now I’m curious as to how bad street harassment is in Korea in comparison. And in hindsight I realize that I’ve largely overlooked that in favor of covering workplace discrimination previously, most recently the landmark sexual harassment lawsuit against Samsung.
But groping? I’d never really thought about it, except in passing. After all, what guy does?
Hence my surprise and naivety at discovering that it’s not a problem confined to subways, and in fact was a pervasive problem among crowds during the World Cup, as the following report I’ve translated makes clear. And, even in broad daylight today too, as Krista of Salt City Girl wrote in her email to me that I’ve posted after that.
서울의 한 고교 2학년 최모(17)양은 지난 17일 강남구 삼성동 코엑스 앞 영동대로에 월드컵 길거리 응원을 나갔다가 봉변을 당했다. 아르헨티나 에 0 대 2로 뒤지던 전반 막판 이청용의 만회골이 터지자 시민들은 일제히 소리를 지르며 서로를 부둥켜 안았다. 최양도 친구와 손을 붙잡고 팔짝팔짝 뛰었다. 소리를 지르며 정신없이 뛰고 있던 중 갑자기 뒤에서 한 남자가 어깨동무를 하며 다른 손으로 가슴과 엉덩이를 더듬었다. 놀란 최양이 뒤를 돌아보자 20대로 보이는 남자 1명이 순식간에 군중 속으로 사라졌다. 최양은 “남자 얼굴을 제대로 보지 못했고 사람들 속으로 숨어 버려 경찰에 신고도 못했다”면서 “월드컵이라 부모님이 특별히 밤 외출을 허락했는데, 완전히 기분을 망쳤다. 앞으론 절대 길거리 응원은 안 나갈 것”이라고 했다.
Choi Mo-XXX, a 16 year-old (western age) second year high school student in Seoul, had a bad experience on the 17th after she arrived at Yeongdong Road in front of COEX in Samseong-dong, Gangnam-gu to cheer [the Korean team] during the World Cup.
Korea was losing 2-nil, but then at the end of the first half Lee Cheong-yong suddenly exploded back into the game with a goal, and everyone in the crowd cheered in unison and hugged each other, with Choi Mo-XXX too holding tight onto her friend’s hand and jumping up and down. But while she was doing this and not thinking about anything else, a man who was behind her placed one hand on her shoulders and with the other groped her breasts and buttocks.
She turned around, and saw a man who appeared to be in his 20s, who disappeared into the crowd in an instant. She said “I didn’t really see his face, and he disappeared into the crowd so quickly, that there’s really no point in telling the police,” and added that “because this was the World Cup, my parents gave me special permission to come out and cheer with everyone, but now my feelings have been completely ruined. From now on, I’m never going to attend any cheering events like this again.” (Source, right)
월드컵 기간 길거리 응원을 나가는 여성들에게 ‘성추행 경보’가 켜졌다. 남아공 월드컵은 시차 때문에 저녁 8시나 11시, 새벽 3시 30분 등 어두울 때 경기가 열려 성추행 범죄가 일어나기 쉬운 상황이다. 특히 위기대처 능력이 부족한 여자 중·고생들은 성추행을 당하고도 무서워서 가만히 있거나 수치심 때문에 주위에 도움을 청하지도 못하고 있다.
A big “Groping Alert” to women has been issued to women going to the streets to cheer during the World Cup period. Because of the time difference with South Africa, games are played at 8pm, 11pm, 3:30 in the morning, and so on, providing easy opportunities for gropers to strike. Especially women least able to deal with such a situation, such as middle or high school students, may be so scared as to quietly accept the groping and/or through a feeling of shame or disgrace be unable to ask for help.
인터넷 게시판에는 길거리 응원전에 나갔다가 성추행을 당했다는 제보가 끊이지 않고 있다. 네이버 한 카페에서 ID ‘바람’은 “사촌동생이 거리응원 나갔다가 성추행당했다고 그러더라. (이겨서) 너무 좋고 정신없어서 당시엔 잘 몰랐는데 가슴을 대놓고 만졌다고 했다”고 썼다. ID ‘단탈리안’도 “친구가 길거리 응원 나갔는데 계속 가슴에 어떤 남자의 손이 부딪혔다고 했다”는 글을 올렸다.
On internet cafes, there is an unceasing stream of information from women who have been groped during World Cup cheering events. On one Naver cafe, a commenter with the ID “Baram” wrote “My younger cousin said she was groped at a cheering event. Without her realizing at first, while she was concentrating on cheering her breasts were roughly grabbed, with no attempt by the groper to conceal what he was doing”. Another with the ID “Dantallian” posted the message that “When my friend went to a cheering event, a man kept feeling her breasts when she was crushed up against him.”
한 인터넷 커뮤니티에는 “거리응원 가서 생각지도 못하게 여자 가슴 만져서 레알(진짜) 기분좋음 ㅋㅋ” 등 성추행을 한 사실을 밝히는 글도 올라 있다.
[But] On another internet community site, there have been messages like “At a cheering event I touched accidentally touched a women’s breasts. But it (really) felt good LOL”, clearly stating that the writers have groped women.
인터넷에는 16강 진출이 확정된 24일 아침 서울의 한 거리에서 남성 5~6명이 핫팬츠를 입은 여성을 자동차 보닛 위에 올려놓고 성추행을 하는 사진이 떠돌고 있다. 지난 21일 경기도 파주에서는 한국과 아르헨티나전 경기 응원 현장에서 여중생 김모(16)양을 성추행한 40대가 경찰에 입건되기도 했다.
And on the 24th, when it was confirmed that the Korea team had made it through to the first round, a picture of 5 or 6 men lifting a woman in hot pants onto the bonnet of car and groping her was posted around on the internet. Also, on the 21st, when Korea was playing against Argentina, a 40 year-old man was booked in the town of Paju for groping 15 year-old Kim Mo-XXX at a cheering event.
26일 열리는 우루과이 전 길거리 응원에서도 여성들의 각별한 주의가 필요하다. 경찰은 우루과이전에 서울광장 15만명, 영동대로에 12만명, 한강공원 반포지구에 12만명 등 전국에서 182만여명이 응원에 참가할 것이라고 예상했다. 서울경찰청 고평기 여성청소년계장은 “월드컵 길거리 응원을 나갈 때는 혼자 가지 말고 어른들이나 여러 일행과 함께 가는 게 좋다”며 “성추행을 당하면 큰 소리로 ‘싫다’고 소리치고 주변 응원객들에게 알려 붙잡도록 하는 것도 방법”이라고 조언했다.
Women need to take special care on the 26th, when Korea plays Uruguay. The police expect 150,000 people to participate in the cheering event at Seoul Plaza, 120,000 at Yeongdong Road, 120,000 at the Han River Banpo Baseball Stadium, and roughly 1.82 million people nationwide. Seoul City Police Women & Adolescent Crime Division Chief Go Pyeong-gi said that “it is better if you don’t go to the cheering events with older people or in groups rather than going alone,” and recommended that “if you get groped, the best method to deal with it is to scream “I hate this!” to the surrounding crowd to make sure they know what is going on and can help catch the groper.”
And now Krista’s experience, whom I’ll let speak for herself. And thanks again to her for giving me permission to print this part of her email (Source, right):
It seems to me that sex, sexuality, gender and race are somehow at more extremes in Korea.
I have never been as groped or inappropriately grabbed at in my life until coming to South Korea. Just a few days ago, I was assaulted by a man in the rainy streets of Chungju in the middle of the day in front of other men. He had no problem at all with putting his hand in my shirt and grabbing my breast. I have resorted to wearing high-necked tops at all times because of the experience. When I shared this experience with a Korean man, he seemed to suggest this was surprising and unlikely to happen because I am “foreign” but then went on to suggest I may be to blame for wearing a low-cut top. I cannot believe either of these instances happened. I did not make that man grab my breast and my low-cut shirt more than covered my breasts. And I certainly expected a more sympathetic ear. But the fact that anyone anywhere thinks it’s okay to grope anyone else is absurd. (I wish I could also explain how demeaning the blatant staring, pointing and discussing of any waygukin woman in the area is.) This hypersexualization of Caucasian women allows an attitude which makes it easier to discriminate against Caucasian women and the people who are willing to help them, work with them, talk to them or have anything to do with them. Obviously the objectification of women everywhere has lead to and continues to allow for misogyny, albeit often in a more subtle form in the US.
It would be a lie to say I haven’t been groped or otherwise harassed in America, but again, it does not compare to South Korea. The behavior is more extreme, bizarre and accepted. Quite frankly I do not even begin to understand how Korean women tolerate it and I believe it goes a long way towards explaining why it is so rare to find a Caucasian woman who has been in Korea for more than five years. It is something that gives me pause when considering whether or not Korea is a place worth living.
I hope that gives you some insight into how at least one Caucasian woman sees hypersexualization in Korea.
Not to downplay Krista’s experiences in any way, but I had no idea that things were so bad here that many foreign women were persuaded to leave. Do readers agree that it is a big problem here, or has Krista merely been extremely unlucky?
Update: Read about a slightly bizarre 2-hour long case of groping on a train here and here.
Over at a recent post on Noona Blog: Seoul, an excellent blog written by a Swedish woman in a relationship with a Korean man, currently there’s several interesting comments about the sources of racism often directed against Korean female – Caucasian male (KF-CM) couples in Korea.
Many of which were written by Jake of Asian Male Revolutions, who has the admirable and very necessary goal of challenging the racist and emasculating images of Asian men in the US media through that website.
But in the process of – in my view – very much contriving to paint racism against KF-CM couples in Korea in those terms, as well as global racial power relations, I found he made many extremely sexist assumptions about Korean women, which I’d like to challenge. As technical issues prevent me from doing so at Noona Blog directly however,* then – assuming that you’ve already read his comments – I’ll post my original response here instead:
Dear Jake,
it’s difficult not to sound offensive when critiquing someone’s opinions so harshly. But still, however legitimate your concerns about representations of Asian men in the US media are, it’s incredibly naive of you to assume that that these would exist in the same form and degree in the Korean media, or indeed at all.
Argue that they still have a role in expressions of racism against KF-CM couples in Korea nevertheless though, and you end up simply sounding like an apologist.
Much more seriously however, in so doing you also rely heavily on some extremely patronizing and sexist assumptions about Korean women, let alone racist ones against Caucasian men. Let me explain.
I’ll start with your acknowledgment that “there’s no denying that simple male jealousy plays a role in the bellyaching white men…encounter as one part of an interracial couple in Korea.” Naturally I fully agree, and while I consider it a little harsh to dismiss treating that “as simple jealousy from a bunch of Korean/Asian losers” as a “pretty foolish assumption” – after all, you get jerks like that the world over – I also agree that it is wise “to consider the historical and political implications and undertones of various types and permutations of interracial dating” to understand that bellyaching more fully (source, bellyaching pun above).
But what is that historical and political context you identify?
The Western media has a much longer reach than Korean media; in fact all Asian media is to an extent influenced strongly by Euro-centric beauty standards. This has been well-documented by all the plastic surgery, and by the glorification of media figures (singers, actresses) who are selected first and foremost for their vaguely euro-Asian looks (as opposed to supposedly ‘ugly’ Korean features) and then groomed by a team of trainers and managers to become media superstars like Girls Generation, Son Dam-Bi, and all the ‘flavors du jour’ pop-tarts you see on Korean TV shows.
And again I largely agree, having written many posts saying pretty much the same thing myself. But crucially not the “The Western media has a much longer reach than Korean media” part; and as we’ll see in a moment, I feel you have an extremely inflated view of the Western media’s power in Korea.
So given the fact that an embedded system of euro/white-worship permeates South Korean pop-culture, white males have more elbow room to work with in the global dating scene. Many come to the shores of Korea and Asia and have relatively little trouble finding willing women who having seen and internalized images of white beauty standards, would like nothing more than to experience the thrill of dating the mythic “white boy”. And white men who come to Korea are only too happy to take advantage of this fact.
Okaaay…I’ll deal with your warped view of the interracial dating scene in Korea in a moment too (source above: Gusts of Popular Feeling). But first, let’s focus on your views of Korean women which it relies on, which you expand upon in your next comment:
Asian female/white male relationships cannot happen unless both parties are willing to participate in it.
This can only mean one thing – that Korean women, having internalized media messages glorifying white men, are also actively seeking them out to satisfy their own ‘white fetish’. Therefore, we cannot simply categorize white men as “predators” for Asian flesh: instead, a significant number of Asian women are willing collaborators.
Interesting choices of terms you’re using, especially that last. Continuing:
Or at the very least, they are passively open to it – that is, they might not go out of their way to seek white men, but if one does hit on them they are psychologically “primed” to be much more open to their sexual and romantic advances, as opposed to a black or even Korean man.
This is just more evidence of the pervasive white worship in Korean society, and it illustrates just how thoroughly and totally many Korean women internalize this message.
You’ve seen them in the bars and clubs and lounges of Seoul. To them, white boys on their arm are the ultimate accessory to their personal crusade to be the “coolest” chick on the block.
They’re commodifying race – and according to their rather twisted logic, being seen with a white guy the equivalent of having the latest handbag or shoes.
They ought to stop and think about the implications of their choices. To them it’s a confirmation of their own belief that “being with a white man = COOL + URBANE + COSMOPOLITAN + TRENDY”… but it’s actually an expression of a colonial mindset – they are psychologically and mentally colonized, dominated, and enslaved.
They’re not setting the tone on what is cool – they’re doing the exact opposite: setting the tone on what is sick, twisted, and unwholesome.
Disclaimer: I am in no way claiming that ALL Korean women with white men are like this. But there is also no denying that a significant number of these women do exist. So please take my comments for what they are, and don’t take them out of context. Thanks.
Hey, no-one is denying that there are some Korean women who seek a White boyfriend for much the same reasons they would a Gucci handbag (or various types of Korean men either for that matter). But a “significant” number of Korean women with White men are like this you say? What percentage of them do you mean by that term roughly? 10? 25? And do you actually have any evidence whatsoever that they represent anything but the tiniest fraction of all KF-CM relationships?
Also, I’m rather confused: what percentage don’t want a White boyfriend as an accessory, but like you say just want to experience the thrill of dating one instead (which apparently is bad, even though we’re all attracted to the exotic)? What percentage are simply psychologically “primed” to spread their legs more readily for a White man “as opposed to a Black or even Korean” one? And finally, presuming you even allow for the possibility, what percentage of Korean women would you say aren’t passive, unthinking dupes of media messages of White male supremacy and are thus able to have genuine loving relationships with White men?
More to the point, have you asked so much as a single Korean woman of what she thinks of your characterization of them above?
I have asked one myself actually, my wife, and I’d wager that her reaction to you on the right is pretty representative. But I’ve asked many many more about interracial dating (including many who only speak Korean), and I think you’d be rather surprised at the far greater numbers of Korean women who have little interest, even a positive distaste at the possibility of dating White men.
Moreover, while global racial patterns of hegemony and privilege certainly ensure that more White guys end up in South Korea than, say, Indian guys, and that stereotypes of both exist that encourage and discourage Korean women to form relationships with them respectively, it doesn’t automatically follow that Korean women assessing them as potential partners don’t do so by pretty much the same criteria that they do for any men, including Koreans.
Most South Asian men in Korea, for instance, are laborers, which obviously puts them at a big disadvantage to middle-class White teachers. Also, as one Korean female friend put it to me, while White guys tending to be taller has a great deal to do with their attraction to some Korean women (albeit a disparity that is rapidly disappearing), that still isn’t enough to overcome the anticipated language and/or cultural difficulties for most others. And another acknowledged that while White men in Korean tended to have more money (and freedom) than Korean guys in their early-20s, with the ESL industry in Korea being the joke that is, then, financially-speaking, in fact Koreans make much better partners by their late-20s and early-30s.
In short, while the specific mixture of the fish in the sea may well be determined by forces beyond their control, women are very much the arbiters of which ones they reel in so to speak.
To be fair, you do somewhat acknowledge this in your next comment, and which I admit I misinterpreted in the first draft of this post. But still, it is interesting how you force that into a narrative of Korean female submissiveness and White men’s sexual colonialism nevertheless. You say of the relationship between one commenter’s German father and Korean mother’s relationship, for instance:
…until Korean male/German female relationships become just as commonplace as what’s already out there (that is, WM/AF relationships), you can’t exactly hold that up as a ’shining example’ of “colorblindness”. It’s not — it’s more of an expression of racialized power structures and a neo-colonial history.
No, actually it can be colorblind, and both relationships and the people behind them are more then mere expressions of vast, impersonal forces. But if you’d like a more specific critique of your twisting facts to suit your narrative however:
It’s the German man’s knowledge when he goes abroad that his country is wealthier and more powerful, compounded with the Korean woman’s knowledge that her’s is less wealthy (particularly back in those days), that makes the Western-male/Asian female (WM-AF) relationship so numerous.
And since women generally look to marry “up” while men look to marry “down” (socially and economically), you can see why the inequality between the white and Asian races makes the WM-AF relationship so easy to forge.
Put simply, I call bullshit on women marrying up and men marrying down: in virtually every society, both historically and today, the vast majority of men and women marry someone within the same socioeconomic group as themselves. Earning much more money than women however, then men are certainly freer to marry down, but that doesn’t at all mean that they aim to do so, or that they don’t aim to marry up any less than women.
If you take some time to analyze our message instead of reacting emotionally, you’ll see just how out of line your thinking is, and how little time and effort you put into trying to understand something that is admittedly *highly, highly* complex. It’s a difficult concept for anyone to wrap his or her head around, so I guess I can’t blame you for taking the lazy way out with convenient and disjointed logic.
But then I said I’d talk about the Western media’s influence in Korea, and so I’ll do so now by contrasting the different impacts you feel it has on Korean men and women (my emphasis):
But the rub for Korean men (in general) is that men in places like Madison Avenue in New York City and Hollywood who control the images that go up on billboards and on TV and movie-screens are white – and they invariably make those images in their own image: White, Male, and BLOWN WAY OUT OF PROPORTION. In short: welcome to the world of Hollywood and the White Male Action Hero.
Keep in mind that while this is happening, Asian males are either completely excluded or used as a foil to make the white male look better in comparison. So Asian males in America or Korean males living in Korea internalize this subliminal message in the media and think that they can’t possibly step up to a blonde girl (or whatever white chick). They live their entire lives being psychologically castrated, in sharp contrast to a white male from where ever, who is emboldened or even arrogantly empowered by the jumbo-sized images made in his likeness, in the embrace of gorgeous white, black, latin, and of course Asian women in movie theatres all over the world.
Hey, again I completely agree about the representations of Korean and Asian men in the US media. But I’m curious as to how you think this affects Korean males in Korea exactly, and what’s more upon whom you – very tellingly – imply that there is an equal effect as on Asian males in America. Pray, have you actually watched or read any Korean television, movies, magazines, or websites recently? It’s not like they’re lacking for strong, macho images of Korean men getting the Korean girl; or indeed, frequently getting the White girl these days, creating hypersexual stereotypes of them in the process.
Am I also “emotionally reacting” in pointing that out?
And simultaneously (being human and all) many white women are conditioned to shoot for white men as the “gold standard”, since all the glorified images of ‘male sex appeal’ feature only white males. Some even view Asian males with contempt or pity, and this of course spills over when white chicks go abroad – though to be fair, I’ve noticed this racist bias more in North American white females than European ones. So it is any wonder we see a “global sexual marketplace” that is DOMINATED by white males (figuratively) ‘raping’ and exploiting these loopholes to their sexual advantage?
Given the above dynamics of a GLOBAL system of media brainwashing that favors white males, is it any wonder that some people in Korea or elsewhere might secretly (or openly, in some cases) resent a white male for doing what he does? It’s not unreasonable, or completely out of the realm of possibility.
Ah. So while Korean women are mere passive dupes of the Western media, in contrast Korean men are savvy, knowledgeable consumers of it, and for whom calling a Korean woman walking down the street with Caucasian male a whore, say, is hence a justified response to their symbolic castrations and emasculation therein? As is the way the Korean media treats Western men?
To put it mildly, that sounds rather apologist to me. But then considering what you write about White guys in Korea, then what would I know, right?
But here’s the funny thing: to him, he’s just ‘innocently’ going about his personal life – but of course he also doesn’t see (well, probably chooses not to see, that is, ignore) that the entire System is built for HIS personal advantage. It’s custom-built for his white male needs – and that is very racist, no doubt.
And on that note, I’ll put this response to rest. Regular readers may well wonder why I devoted so much time to it: after all, its flaws speak for themselves. But then I’m only human, and I reacted partially because it reminded me of how a commentator on this blog also conflated the 2 issues in an earlier post for instance, and whom I simply gave up reasoning with. Much more though, because it was annoying to spend 60 minutes on a comment only to have it disappear (see below), and finally especially because I was angered by comments on a similar post on Noona Blog not only gushing with enthusiasm for Jake’s comments but also implying that he had “a fact-based academic writing style”, when if anything it’s marked by their complete absence.
Combine that with being a White man married to a Korean woman blogging about gender issues in Korea too, who as a result has had trolls insulting the both of us incessantly for 3 years, or even being sent 3000 word emails patiently explaining that the vast majority of White men in Korea (but always excluding myself of course) have yellow fever, and that I’m just being emotional in not acknowledging that…then hopefully you can see why I get very tired and angry at hearing that sort of thing sometimes!^^
Update: See I’m No Picasso and Roboseyo for two excellent posts written in response to this one.
You’ve seen them in the bars and clubs and lounges of Seoul. To them, white boys on their arm are the ultimate accessory to their personal crusade to be the “coolest” chick on the block.
They’re commodifying race – and according to their rather twisted logic, being seen with a white guy the equivalent of having the latest handbag or shoes.
They ought to stop and think about the implications of their choices. To them it’s a confirmation of their own belief that “being with a white man = COOL + URBANE + COSMOPOLITAN + TRENDY”… but it’s actually an expression of a colonial mindset – they are psychologically and mentally colonized, dominated, and enslaved.
They’re not setting the tone on what is cool – they’re doing the exact opposite: setting the tone on what is sick, twisted, and unwholesome.
Disclaimer: I am in no way claiming that ALL Korean women with white men are like this. But there is also no denying that a significant number of these women do exist. So please take my comments for what they are, and don’t take them out of context. Thanks.
*Actually, my original intention was just to leave a comment at Noona Blog, but as soon as I hit “submit reply” then it disappeared into the ether. As the same thing happened on a different post last week however (my first there), then wisely I’d saved it first. Of course, it’s annoying that I can’t seem to comment at all there then, but normally I’d just chalk that up to the idiosyncrasies of the individual website. Yet then the same thing happened on Seoul Beats yesterday too (thanks for the link guys!), which I have successfully commented on before. Do any technically-minded readers have any possible explanations? A plugin issue perhaps, or something to do with the most recent version of WordPress? (Switching from Firefox to I.E. didn’t help) Thanks in advance!
Something about Kong Hyo-jin (공효진) got me all hot and bothered last week. And no, I don’t mean her lingerie photoshoot for Calvin Klein.
Rather, it was her ads for Uniqlo (유니클로), all over Busan at the moment. Surely, I thought, the creative team could have anticipated how their ads would look on the side of buses, and designed something that didn’t look like she was literally squashed into them?
But then I caught a subway train on Line 2, every carriage of which was decked out like this:
And suddenly I realized that her squashed appearance wasn’t an accident:
Still, what’s the big deal?
Well, just try it for yourself. Assuming that you have, and that your neck no longer hurts, then now you too may be wondering why her head was placed so awkwardly. Moreover, why is it overwhelmingly women that have this “head cant” in advertisements too, albeit not usually tilted quite so much?
(Sources: unknown)
Sociologist Erving Goffman believed it made women look subordinate, and hence that the disparity was evidence of sexism. But as I already discussed that back in February, my original aim here was just to pass on further evidence of the sociological pattern.
Yet the more I looked at the ad, the more I liked it despite myself. And I wanted to know why.
One possible reason, I thought, was Kong Hyo-jin’s luxuriant, flowing hair, another recurring theme of advertisements. Combined with her hands on her hips, it reminded of this ad with Kim Ah-joong (김아중) especially:
(Source: unknown)
And in particular, the wind effect:
…makes it look as though whatever she is looking at (presumably a male viewer) is powerful enough to nearly blow her away while she marvels at him and waits for his approach. She doesn’t look like she intends to act, but rather like she hopes to be acted upon–sexual but still submissive.
As discussed in detail here. But of course that wouldn’t apply to all cases of women with windswept hair in advertisements, and so I did a little investigating. And just guess what I found was #1 in “The 13 Most Common Female Courtship Signals and Gestures” in my Korean edition of The Definitive Book of Body Language (p. 290)?
Basically, that says that when women see a man they are interested in, the first thing they tend to do is start touching their hair, as raising their arms allows them to more easily give off pheromones via their armpits. I’m surprised that it doesn’t also mention that it would also serve to thrust their chests out a little too, and that as women tend to have longer hair than men then touching it also shows off that secondary sexual characteristic; but it does note that even women with short hair do it, so that latter may not be all that important really.
The head cant though? It’s more complicated, and for a little while I confused it with number 7 on that list (pp. 293-4):
But which is not actually referring to the head cant, but rather how women will raise their shoulders and look at the object of their affection while he’s preoccupied, suddenly looking away when he looks at them (which in turn makes him secretly look at them afterward, according to the book). Apparently, the round shape of their shoulders is suggestive of breasts also, which is not as ludicrous as it sounds considering breasts themselves likely evolved (to such a disproportionately large size for primates) through looking similar to buttocks.
Still, I did know that a tilted head showed interest in something or someone though (sexual or otherwise), and sure enough I soon found this (pp. 231-2):
Apologies for lacking the time to properly translate all of the above scans; if anyone would like me to, I’m quite happy to later in the week. In the meantime, it basically says that in addition being an expression of interest, tilting the head also serves to expose the neck, the obvious submissiveness of which is exaggerated by also having the effect of making the person shorter and/or smaller, which is quite the opposite of standing up straight to emphasize our height when we want to compete or fight with others in some sense.
Finally, it notes that it is often seen on women in advertisements, although it doesn’t say why. Upon reading that though, I finally realized what many of you probably knew all along: Kong Hyo-jin is in that pose because it’s sexually appealing to men, as easily confirmed by this, this, and this article on dating advice, and that’s why I was drawn to it I guess.
Hell, even knowing all that, I still like it!
But that doesn’t mean it isn’t problematic. Or rather, that seeing that pose so often on women in advertisements isn’t. After all, there are many many other ways to appeal to heterosexual men, some quite the opposite of looking submissive, so it’s strange that that particular one would be so common (and, related, that you find women taller than accompanying men in ads muchless than in real life). Moreover, why is the ad designed for a male gaze too, when presumably the intended consumers of the women’s clothes advertised are women?
But I started this post because Kong Hyo-jin’s pose looked so strange, and just because it did ultimately prove to have a logic is not to say that women in advertisements aren’t still frequently placed in some bizarre, awkward poses nevertheless. Consider the other Uniqlo advertisement in the series on the bus for instance:
Now, despite deconstructing advertisements for over 3 years, just like everyone else in a developed country I too am exposed to 500-1000 advertising messages a day. So some common advertising themes I just simply get used to, a sure sign of which is that I originally thought that this was the more normal and natural-looking of the 2 advertisements, and hence had no intention of writing about it.
But in fact, it’s anything but “natural”. Again, I invite you to adopt Kong Hyo-jin’s pose for yourself just to see how strange it really is.
The crucial thing is her arms: one folded over the other, it reminds me most of a gesture that you’ll frequently see on new students and colleagues and so on on their first days at schools and workplaces. Just like on the woman below on page 103 of The Definitive Book of Body Language:
As I first mentioned here, the logic behind it is that when someone is nervous, then their instinctive reaction is to protect their exposed fronts using whatever comes to hand, be they bags, books, folders…or of course their own arms. Meeting people with folded arms doesn’t exactly create a warm and open first impression though, and so with the other partially open, hanging arm, they try to express that at the same time.
Yes, it is indeed an awkward compromise, but even having read the 1989 edition of Body Language above at the age of 13, and being perfectly aware of what I was doing (and why) thereafter, nevertheless I still couldn’t stop putting my arms like that on my first days at all 6 of my high schools (in 3 years in 3 countries). For those lacking self-confidence, as I did back then, it is an amazingly powerful instinct.
In Kong Hyo-jin’s case however, while I guess the expression of nervousness does accentuate an image of submissiveness, it’s just too much of a compromise to expose one part of the body – the neck – while protecting others with the arms. It also contradicts her “bashful knee bend” too, which I discuss here.
But why? I confess I simply don’t know, being a little mentally subdued after having to reconsider my original opinions about the first ad so much. Now seems as good a time as any then, to throw the floor open to readers, who may see something that I’ve missed and/or have alternative explanations!^^
But in Korea at least, perhaps the most appropriate revenge would have been to inflict the same back on the rapists? For I’ve just been shocked to learn that legally speaking, men can’t actually be the victims of rape here.
In fairness however, Korea is by no means the only jurisdiction that strictly defines rape as non-consensual penile penetration of the vagina, so perhaps my reaction was quite naive. But still, recall that not only is spousal rape not a crime, and that the Korean Bar Association remains opposed to its criminalization, but that there is also endemic sexual violence within the military. So it’s not like some decidedly archaic notions of sexual identity and rape don’t still exist both in theory and in practice in Korea.
Accordingly, the fact that males can’t be raped is not so much highlighted as taken for granted in the webtoon Judge Byeon Hak-do’s Puzzling Law Questions (알쏭달쏭 변학도 판사의 법률이야기) below, instead focusing on the question of if a rapist of a male to female transsexual would be charged with rape or indecent assault instead, concluding that as the victims are not considered women in Korean society then it would be the latter. And indeed as of 2006, only 25 transsexuals had been successful (and 26 denied) in their applications to change their legal gender, easily the most famous being entertainer Harisu (하리수) and model Choi Han-bit (최한빛) below:
That figure was taken from “Hallyoo, Ballyhoo, and Harisu: Marketing and Representing the Transgendered in South Korea” in Complicated Currents: Media Flows, Soft Power, and East Asia (2010), which I highly recommend for those of you more interested in the current state of transgender and transexual rights in Korea (full disclosure: this blog is mentioned in it!). As for the webtoon itself, unfortunately it raises more questions than answers, and the last 2 panels in particular make little sense, and I think are supposed to be a joke. But I’m not going to write it off because of the medium (quite the opposite), and unlike the pig-ignorant, racist, and anti-Semitic comic history books that some of you may recall from 2007, the webtoon series as a whole does at least seem to be written by someone who knows the subject, probably even by a judge himself.
Below, I’ve literally translated all of it (including all the sounds!), adding notes where necessary. But as always, I welcome and appreciate any corrections:
• Comic #2. In the case of the rape of a man who has had a sex change operation to become a woman, does that [actually] carry the charge of rape?
• Heo-poong, we are going to launch a product called “Eong-bbong”, and want you to come up with a marketing plan.
What’s an Eong-bbong?
• Eong-bbong: a device to create an S-line by putting it under a skirt or pants.
How would wearing that feel?
“Eong-bbong” is actually quite a good name: it comes from a combination of the “eong” in eongdeongee (엉덩이), or bottom, and “bbong” (뽕), not unlike “boing” in English.
Meanwhile, when Heo-poong asks how wearing that would feel, he means literally or physically, not in the psychological sense of what it would be like to be a woman having her S-line ogled.
• Okay then, let’s try becoming a woman!
Hee (Your guess is as good as mine)
• Done/Changed!
Syoong! (a quick moving sound, in this case through a magic portal used in all the other stories)
• Oh~Oh~~
Cheok! (a grabbing sound?)
What’s this?
• Your bottom is so pretty…
Hweik! (used for something sudden and abrupt)
Jerk!
Yaaargh!
• You bastard, you want to eat rice and beans (prison food) by raping someone?
• Stop!
Beonjjok (Flash)
• Go back to Judge Byeon Hag-do and try asking about what the crime of rape is!
GGudeok, ggdeok (Nod, Nod)
• What? You say you almost got raped??
• According to article 297 of the criminal code, a person who rapes a woman by violence or threat of violence gets a jail term of at least 3 years.
• So in other words, the only people that can be raped are women?
Woman, then Syak! (quick swishing sound?)
If so, what are women?
• Here in article 297, all females are referred to: adult women, teenagers and girls, married women, and unmarried women.
Who doesn’t know that?!! (lit. Where is someone that doesn’t know that?!!)
• A man who dresses as a woman is only a woman on the surface. But for someone to be called [really be] a woman, they need to have the heart, mind, and body of a woman.
The Korean maum (마음) is often translated just as “mind” in English, but if you just ask Koreans where it is located then they’ll usually say the chest, let alone often use it in a “heart” sense. I don’t think there is any real distinction between them in Korean.
• However, what about the case of a man who has had a sex change operation and thinks of himself as a woman?
• Let’s have a look for any precedents.
Chwa-ra-rak~ (the sound of flicking through pages?)
• If Miss “I am a woman” was a man and has a sex change operation…
When I go in I’m a man
When I come out I’m a woman
• …through having her male “important parts” changed to a woman’s, she comes to think of herself as a woman.
Finally, I’ve found myself.
I’ve found where I belong!
• And her personality is completely like a woman’s, and she also completely looks like a woman, and has lived as a woman…
A cockroach!
My master/mistress~
• Then Mr. Evil rapes Miss “I am a woman”, all the while thinking she was born a woman, will he be charged with rape?
Sob sob sob~
You bastard! I will curse you forever!
“Mr Evil” may sound facetious, but actually boolhandang (불한당) is the usual term for a bad person, a little like the bogeyman in English (but more specifically a criminal of some sort). Meanwhile, jooinnim (주인님) is gender neutral, so I don’t know if the caterpillar(?) thinks of Heo-poong as a man or a woman sorry.
• There is a precedent for this.
• The sex chromosomes, internal physiology and external genitalia were all male…
(Before the operation)
• He lived as normal man, but a time came when he wanted to have a sex change operation…
Feelings of confusion about if he was a man or woman.
A hard time doing his military service.
He met his true love, a man.
After the operation.
• After the operation, she had no reproductive ability as a woman, so in the case of average people on the street’s assessments of and attitudes towards her…
• They would decide that she couldn’t be called a woman.
– Not a woman~
• This way, even if you had had a sex change operation, someone who rapes you would not be charged with rape.
• Of course, being a woman is not a prerequisite for charging the perpetrator with indecent assault under article 298 of the criminal code, yes?
• According to article 298 of the criminal code (indecent assault), if someone assaults another through the threat of violence then he or she can go to jail for a maximum of 10 years or pay a maximum penalty of 15 million won.
In this case, “assault” means not just something which infringes on the victims’ sexual freedom and is in contradiction to normal sexual ethics, but also leaves them with a sense of sexual shame and disgust (Shim Hwae-gee, Official Law Studies (#359), 2004)
• This was also established by the Supreme Court in their judgment on case 96.791 on June 11, 1996.
• Your honor, do you think that Miss “I am a woman” is also included in the definition of woman for the charge of rape to apply?
• What’s that got to do with anything? I just want to do whatever feels good~
Bbok (Bash?)
• Master/Mistress, kill this bastard in self-defence!!
Sure!
Bbak! (Bash?)
• That’s strange?? The contents of the Supreme Court’s judgment on case 96.791 on June 11, 1996 have been changed!!
• Clearly, it was about rape, but here…
Gyaoodoong (??)
• Now it’s about how far one is justified in inflicted violence in self-defense??
Save me~
Oodangtang (Thump! Stamp!)
Update: I completely forgot this article from The Korea Times, which I covered back in February last year (see#17 here):
A provincial court for the first time found a man in his 20s guilty of “raping” a transexual, Wednesday, challenging the current law that defines rape to when a man has forcible sex with a woman born a female. The victim’s legal gender still remains man.
The Busan District Court sentenced the man to three years in prison suspended for four years on charges of raping the 59-year-old transsexual. He was also ordered to participate in 120 hours of community service.
Judge Ko Jong-joo said in the ruling, “The victim has acted like woman since he was born. In 1974, when he turned 24, he underwent a gender reassignment program. He once also lived with a male partner for a decade. Given all of these, he can be seen as female.”
The judge added that although the victim was legally a man, but this did not take into account his sexual identity. “Thus, his sex in legal documents cannot be seen as his `ultimate’ gender,” he said.
The rapist invaded the victim’s home last August and raped her using a blunt weapon. The prosecution initially indicted the man on a “molestation” charge but changed it to “rape” later after considering the victim’s personal history. It sought a five-year prison term, Feb. 11.
Giving the unprecedented ruling, the judge set three criteria to define the precedent ― whether the victim had sex change surgery; how long he/she has lived with appearance of the opposite sex; and if he/she has no problems having sexual relations.
In a similar case in 1996, the Supreme Court did not acknowledge rape charge, citing the victim’s sexual chromosome identity as a male.
I wonder if that 1996 case is the one referred to in the cartoon?
On the one hand, it is by no means considered feminine on adults, nor has it ever been historically. Indeed, far from rejecting it, these days many young men positively embrace pink as a sign of rebellion against the gruff, dull rural roots of their parents. As The Joshing Gnome puts it:
Many young guys who grew up in this world find that it’s just not them. What recourse do they have but to declare loudly and pinkly to the world ‘I am not what my parents are.’ They’re showing people they’re young, they’re modern, they’re not dissolute drunken bums (and how would one know if not for their outfits?) and they’re urbane. If my two choices of apparel are white pants, a pink shirt, and ‘wax’ in my hair or slippers, track pants, a motorcycle and a case of the soju rosies, then I have to say I would be right there with these preening young men foppin’ it up.
And lest that sound like exaggeration, bear in mind that most Koreans lived in villages until the late-1970s. Hence I’ve also made a similar argument for their wearing of (usually pink or pastel) “couple clothes” myself, such a visible sign of affection possibly being a stark rejection of the model of their own parents’ often arranged marriages.
But I haven’t been married for so long though, that I don’t realize that it could just as easily be because men will simply do anything to get laid.
And if that requires caving in to their partners’ wishes to both look cute together and show off their status as a couple, then why not? After all, cuteness is already a strong cultural prerogative in Korea, much like the equivalent in many Western countries is to be ‘Xtreme’ and too cool for school.
But for every 5 male university students I see wearing pink clothes, I might see 1 or 2 men in their 30s, 40s or even older also doing so. How then, could pink ever be considered intrinsically cute here?
Probably because, on the other hand, Koreans do maintain a pink/blue divide for children. And while this is by no means a phenomenon confined to Korea of course, that they do so despite all the above is a telling demonstration of the points made by Korean artist JeongMee Yoon (윤정미) through her Pink and Blue Projects like the above, which were:
…initiated by my five-year-old daughter, who loves the color pink so much that she wanted to wear only pink clothes and play with only pink toys and objects. I discovered that my daughter’s case was not unusual. In the United States, South Korea and elsewhere, most young girls love pink clothing, accessories and toys. This phenomenon is widespread among children of various ethnic groups regardless of their cultural backgrounds. Perhaps it is the influence of pervasive commercial advertisements aimed at little girls and their parents, such as the universally popular Barbie and Hello Kitty merchandise that has developed into a modern trend. Girls train subconsciously and unconsciously to wear the color pink in order to look feminine…
…Today, with the effects of advertising on consumer preferences, these color customs are a worldwide standard…The saccharine, confectionery pink objects that fill my images of little girls and their accessories reveal a pervasive and culturally manipulated expression of femininity” and a desire to be seen.
Currently, her work is being exhibited at The Santa Barbara Museum of Art, which is hosting “the first major American showing by contemporary Korean artists living in Korea”: see the Los Angeles Timesfor more details (via KoreAm). Also, you can see her own website for more examples (and a fuller explanation) of her work.
But does the pink/blue divide largely come from overseas, as Yoon implies? And if so, how and why exactly?
Unfortunately, I don’t personally know enough about Korean fashion history to answer. My gut instinct though, is to reject the notion of cultural imperialism: in my post Giving the Consumer What She Wants? for instance, I demonstrate that far from the plucky Korean magazine industry being at the mercy of evil multinational companies, in fact Korean consumers were very active and willing agents in its Westernization.
But on the other hand, this wouldn’t be the first time Koreans have wholeheartedly – and rather unthinkingly – adopted some aspect of Western culture despite local tradition. Male circumcision for instance, was virtually unknown in Korea before the Korean War, but now it probably has the highest rate of it in the non-Muslim and non-Jewish world. And yet despite being world leaders, both doctors and the general public display a profound ignorance of the practice, most simply associating circumcision with industrialization and improved living standards.
What do you think is responsible?
Meanwhile, please see my post Sex and the Red Blooded Woman for the sake of comparison, in which I discuss how the general redness of most cosmetics at least do have definite biological bases, unlike our clearly heavily socialized ones for clothing!
This post, about Lee Eun-eui’s successful suit against Samsung Electronics for sexual harassment by her boss and then being punished for reporting it, follows directly from Part 1 and Part 2. If you haven’t already, please read those before continuing:
소송과정에서가장힘들었던점은?
What has been the most difficult thing in the whole legal process for you?
회사에서는 내가 거짓말 한다고 했다. 인권위에서나 법원에서 회사의 주 변론이 ‘원하는 부서에 배치 받으려고 있지도 않은 성희롱을 했다고 주장한다’라는 거였다. 그럴 때마다 수치스러웠다. 주로 남자들이 있는 자리에서 내가 당했던 일을 말하는 게 쉬운 일도 아니었고.
처음 성희롱이 몸의 수치였다면, 사내에서 가해진 왕따는 영혼의 수치였고, 그 이후 회사의 반응들은 영혼과 몸을 다 부정당한 기분이었다. 내가 나의 성을 팔아야 할 만큼 부서배치나 승진이 대단한가? 매번 그런 사실을 법원에서 인권위에서 해명할 때마다 느꼈던 좌절감이 오늘의 나를 만들어 준 것 같다. 분노로 담금질 됐다. 회사는 나를 괴물같이 보겠지. 퇴사하지도 않고 심지어 (소송에서) 이기기까지 했으니. 그렇지만 나는 이런 ‘괴물’을 만든 건 회사라고 본다. 나는 원래 그런 존재가 아니었는데, 나를 자꾸 흔들어서 내가 살기 위해 움직이다 보니까 이 자리까지 온 거다.
잠시 숨을 고르던 이씨는 신입사원 시절, 연수원에서 배웠던 ‘도덕성ㆍ에티켓ㆍ인간미’를 이야기 했다. 그는 “유치하고 뻔 한 말이지만, 그 세 가지가 지켜졌다면 없었을 일이 황유미ㆍ박지연(삼성전자에서 일하던 중 백혈병으로 사망)씨였고 나였다”라고 말했다.
Samsung Electronics saying that I was lying. Their response to the Human Rights Commission and the Court was that I was simply accusing my boss of sexual harassment in order to get the position I wanted within the department. I felt really ashamed and humiliated whenever I heard that. And it was especially difficult to talk about it when there were men around (source, right).
At first, the sexual harassment made me feel ashamed and humiliated bodily, but then when I was ostracized within the company my spirit felt that way too, and because of the company’s reaction I felt such a sense of injustice and frustration both mentally and physically. Was being promoted within the company so important that I had to sell myself sexually? Whenever I had to explain the fact of what happened to the Human Rights Commission or in the Court, I felt such a sense of frustration and discouragement, and that’s made me what I’m like today. But my anger was sated, and the company will look at me as a monster from now on. However, I wasn’t originally like that, it’s what the company made me; because they kept pressing so hard, I had to hold my ground just to survive and get on with my life.
Reporter Jang Il-ho: Catching her breath, Lee talks about back when she was a new employee, and how at the training center she learned about ethics, etiquette, and humanity through stories. “They were childish, and I always knew what the endings were going to be, but if the company itself had just borne them in mind then cases like Hwang Yu-mi’s, Park Ji-yeon’s (who both allegedly died of Leukemia from working at Samsung Electronics assembly lines), and mine would never have happened” she said.
회사를그만두지않은이유는?
What is the reason you haven’t quit working for Samsung Electronics?
(그만둘까)많이 생각했다. 편하게 갈 수 있는 길도 있었고 후회와 고민도 있었다. 그렇지만 나는 회사가 이건희 회장이나 사장의 것이라고 생각하지 않는다. 직원과 주주 것이라고 생각한다. 내가 들어오고 싶었던 회사, 자랑스럽게 생각했던 회사, 꿈에 그리던 회사…열심히 다녔고… 결국 내 꿈에 대해 실망했었다.
그렇지만 이 회사는 나의 빛나던 20대와 뜨거웠던 30대가 녹아 있는 곳이다. 불이익을 당했을 때, 회사를 바르게 사랑하는 방식은 바로잡기 위한 노력을 하는 거라고 생각했고, 그걸 실천에 옮겼을 뿐이다. 사실 나는 황유미씨나 박지연씨만큼 중요한 사람은 아니다. 그런 의미에서 부채감도 있다. 그들은 생명권의 문제, 타협이 불가능한 문제다. 그러나 애초에 나는 타협도 조율도 가능했다. 그런데 그걸 해주는 사람이 회사 내에 아무도 없었기 때문에 싸워야 했다.
Quitting…I thought about it a lot. It would have been very easy, and in some ways I regret not doing so. But then I don’t think this company belongs to its chairman Lee Kun-hee, or the bosses of its many subsidiaries, but rather to its employees and stockholders. It’s a company I also wanted to work in, I was proud to work in, it was my dream to work in…I worked hard here…although in the end, my dream was crushed (source, left).
However, my shining (with potential) 20s and energetic, passionate 30s just melted into this company. I thought that whenever something was wrong, the way to show your love to the company was to do what was right to fix it, and indeed in reality that’s all I did. I’m not as important as Hwang Yu-mi or Park Ji-yeon, who had problems with their very lives, which were impossible to negotiate with. With me though, it was possible to do something about my problem from the outset, although because no-one within the company would help me I had no choice but to fight.
삼성은 노조가 없어도 노사협의회로 노동자의 권리를 보호해준다고 하는데, 도움이 됐나.
Samsung doesn’t have a union, but it does have a labor-management arbitration committee to help protect workers’ rights. Did they help?
단적으로 노조가 있었다면 소송할 때 변호사비도 들지 않았을 거고, 회사 내에서도 중재가 가능했을 것이다. 노사협의회에 도움을 요청했더니, 회사와 개인의 문제에 끼어들 수 없다고 하더라. 이 문제에서 노사 협의회는 전혀 도움이 안 됐다. 오죽하면 노사협의회에 근로자위원으로 입후보하려고 했는데, 우연의 일치인지 입후보 기간에 맞춰 출장을 보냈다. 이번 민사 판결이 의미 있는 이유 중 하나는 노조가 없는 회사에서 그동안 ‘회사와 싸우면 깨진다’라는 본보기를 깨트린 점이다.
Putting it simply, if there had been a union then they would have provided money for a lawyer and/or mediated with the company for me. In contrast, the labor-management arbitration committee told me that if was a personal issue between myself and the company and so they couldn’t get involved: they weren’t any help whatsoever. Indeed, I applied for a position on that committee, but by a [supposed] coincidence I was sent away on a business trip and was unable to. The judgment of the lawsuit means [though], that unlike what everyone thinks, you can win if you fight against a company which has no union.
(James – I’m a little confused by her application: she was immediately moved from her department after reporting being sexual harassed by her boss, she was then completely ostracized at work – indeed, later put on extended leave for 7 months – , but somehow still expected to get on to a committee that had already refused to help her? My wife suggests she may have been so desperate though, that she literally tried anything)
가족들의반응은어떤가.
What was the reaction of your family?
물정 모르고 자란 막내딸이 이런 소송에 휘말릴 것이라고 생각지도 않으셨다. 아직도 어머니가 매일 아침 머리를 말려 출근 시켜주신다. 그런 어머니에게 차마 말을 할 수 없었다. 알고 나서 무척 싫어하셨지. 그렇지만 나중에는 제대로 싸우라고 응원해줬다. 이왕 얼굴 내놓고 싸울 거면 예쁜 모습으로 싸워야 한다고, 옷 같은 것도 참견하시고(웃음). 종내 항상 힘을 보태주고 지지해주는 건 가족인 것 같다.
4시간 가까이 쉼 없이 말을 쏟아놓던 이은의씨에게 카메라를 들이댔다. 이씨는 “이왕이면 예쁘게 찍어 달라”라고 요구했다. 그는 “여자로서의 욕망이 아니라 ‘파이터’로서의 옵션이다”라고 덧붙였다. 불쌍하게 보이고 싶지 않다고 했다. 질 수 없었던 싸움, 희망의 언표가 되고 싶다는 이유였다. ‘언니를 지지할 수는 있지만, 언니처럼 될 수 없어서…’라며 성희롱 피해를 당하고도 싸우지 못하는 많은 여직원들을 보며 그는 ‘파이터’의 감수성을 키워왔다.
앞으로의 계획을 물었다. “지난 5년은 힘들면 맥주 한 잔 하고 풀 수 있는 평범한 일상이 사라진 시간들이었어요. 이제 그 시간들을 회복해가야죠”
My parents never imagined that their youngest child, who knows so little about life, could ever get involved in such an unsavory thing. But still, my mother dries my hair everyday as I prepare to go to work. At first, I couldn’t tell her anything about it. And once I did, she really really hated it. However, later she said that if I was going to fight then I had to do it properly, and that she would support me. And that because my face was already out there, I had to do it prettily, so (laughing) she was always telling me what to wear! And in the end, whenever my strength and resolve were lagging, my family always made up for it (source, above).
Reporter Jang Il-ho: After talking without a break for 4 hours, I started taking pictures of Lee. She said “please try to make me look nice I guess”, but added that she “didn’t want people to think of her as a desirable woman, but rather as a fighter”. And she doesn’t want people to take pity on her, but instead think of her as someone who couldn’t lose, who is a symbol of hope, as she heard from so many women who’d also suffered sexual harassment that they could help her, but they couldn’t be like her, so she developed a real sense of herself as a fighter.
I asked about her plans for the future. She said that “For the last 5 years, I’ve had no opportunities for a normal life, even just having a simple glass of beer. Now, I have to recover, and make up for lost time”. (end)
Personally, I was a little disappointed with that conclusion to the interview: there were many further questions raised about the incidents of sexual harassment, the reaction of the company, and the lawsuit and so on in Part 1 and Part 2 (and indeed even here too), but unfortunately we were given a rather repetitive look at the emotional side of the case rather than any real answers to those. Not that her own feelings are trivial or uninteresting of course, but I am left feeling a little frustrated.
Anyone else feel the same way? There are a few more Korean-language sources available, so if you have any further questions yourself about the case, then I’ll endeavor to find the answers myself if they’re available, albeit only translating the relevant sections of the articles this time!^^
(“What? Sexual Harassment at Samsung Electronics?? Heaven Forbid!”. Source.)
This post, about Lee Eun-eui’s successful suit against Samsung Electronics for sexual harassment by her boss and then being punished for reporting it, follows directly from Part 1. If you haven’t already, please read that before continuing:
블로그에 “1차레이싱이얼추막이내렸다“라고썼더라. 1차레이싱을뛰고난소감이어떤가.
On your blog, you wrote that”The First Round is almost over”. How do feel about that?
아직 실감이 잘 안 난다. 꿈꾸는 것 같다. 회사가 항소를 할 건지 안 할 건지에 따라 바뀌겠지만, 지금은 해묵은 숙제를 끝내고 조금 쉴 수 있는 시간이다(삼성은 “내부적으로 법률적인 판단을 거친 뒤 항소 여부를 결정할 것이다”라고 밝혔다). 판결 뒤 며칠 편하게 잠을 잤다. 사건을 겪으면서 죽고 싶다는 생각도 많이 했다. 내가 일하는 건물(수원 삼성전기 본사)에서 죽을까, 삼성 본관이 있는 강남이나 태평로로 갈까…생각하면서. 그런데서 죽었으면 신문에 한 줄이라도 날까? 결국 살아서 싸우니까 좋은 결과를 본다고 판단했다. 삼성 사건 치고는 기사도 많이 나왔다(웃음).
It doesn’t feel like it’s real yet. It’s like a dream. Of course, Samsung may yet decide to file an appeal, but for now at least I am finally able to finish all my work related to the case and take a rest (Samsung stated that it will “decide whether or not to file an appeal after discussing the legal judgment within the company”), and I’ve slept soundly in the few days since the judgment was handed down. While the case was going on, I often thought of killing myself, but wondered whether to do it at my workplace (Suwon Samsung Electronics branch), at Samsung’s headquarters in Gangnam, or on Taepyeong Road [in front of Seoul City Hall – James]…but if I did, would it even get one line in a newspaper? So, I decided to carry on and fight, and in the end I was able to see a good result. And now (laughing) there are many articles about Samsung electronics in the news!
5억을제기했었는데, 판결은 4천만원을배상하라고나왔다.
You sued Samsung for 500 million won (US$422, 305), but were only awarded 40 (US$33,784)…?
따 지자면 5억을 받아도 성에 차지 않지만, 금액이 중요한 게 아니라 내용이 중요하다. 판사도 용기 있는 결단을 했다고 생각한다. 판결문 보고 엉엉 울었다. 판사에게 너무 고마웠다. 억울했던 것들에 대해서 인정을 받았으니까. 판사는 수많은 재판 중에 한 건이겠지만, 이건 굉장히 많은 여성 직장인들에게 큰 영향을 미칠 거라고 생각한다. ‘네가 이겨줘서 고맙다’ ‘뜨거운 마음으로 박수를 보낸다’ 등 연락도 많이 받았다. 회사에서 어려움을 겪는 분들, 특히 여직원들이 상담을 해오기도 한다. 아주 많은 숫자는 아니지만, 중요하다고 생각한다. 4천만 원을 배상하라는 것과는 비교할 수 없는 일이다. 회사가 항소하지 않으면 나도 안 할 생각이다. 이 판결을 그대로 유지하고 싶다.
이은의씨는 “미안한다는 말이 그렇게 어려웠을까”라고 기자에게 되물었다. 그녀는 가해자나 회사가 ‘미안하다’라며 사과를 했다면 소송까지도 가지 않았을 것이라고 했다.
Even if I’d received the full 500 million won, that wouldn’t have been enough to satisfy my anger, but then the amount isn’t the important thing anyway. I thought that the judge was very brave with his final decision, and I wept as it was read out, I was so thankful to him for showing everyone that what I’d said was true. And while to him this was surely just one case out of many, I think it will have a huge effect on women workers. I have received many messages like “Thank you for your victory” and “I applaud you with a warm heart” and so on, and have also been asked for advice from other women experiencing similar problems at their own companies. While their numbers aren’t great, I think that it is very important, and 40 million won can’t compare to that. And if Samsung doesn’t appeal, then I won’t either: I want this judgment to stick. (Source, above)
“Was it really so difficult for them to say sorry”? Lee Eun-eui asked. And she adds that if the offender or the company had simply apologized, then she probably wouldn’t have gone so far as to file a lawsuit against them.
2005년 5월이후, 판결이나기까지 5년이걸렸다. 싸움이쉽지않았을것같다.
It has been 5 years since the first incident in May 2005 to the final judgment. It can’t have been easy.
사내에서 받아들여지지 않아 2007년 인권위에 진정했다. 인권위가 삼성전기에 재발방지 대책 수립 권고를 내렸지만, 회사는 권고를 취하해 달라며 행정소송을 제기했다. 그리고 2008년 내가 제기한 민사소송(손해배상)까지 내면서 ‘전문가’가 됐다. ‘삼성’이라고 하면 어느 곳도 싸워주겠다고 제대로 덤비는 곳이 없었다. 어렵게 도와주시는 변호사를 만났지만, 그런 과정을 거치다 보니 시간이 길어졌다.
회사가 ‘미안하다’라고만 했어도 일이 이렇게까지 안 됐을 거다. 사과는 커녕 ‘외부에 이런 사실을 알리면 민형사상 소송을 진행하겠다’라는 회사의 메일을 받을 때마다 처음엔 무서웠다. 인권위에 진정하기 전까지 2년 동안 병이 났다. 아버지가 갑자기 돌아가시고, 부서에서는 내쳐지고…배신감과 누적된 정신적 피로감이 폭발해서 실어증이 왔다. 당시에는 말만 시작하면 계속 울었다. 회사가 ‘성희롱 없었다’ ‘대기발령도 사실이 아니다’ ‘왕따도 없었다’라며 전면적으로 부정하는 데 정말 할 말을 잃었다. 결국 인권위에서 권고가 나왔고, 회사가 인권위에 제기한 행정소송에서도 인권위의 손을 들어줬다. 이번 민사소송도 승소했고. 주위에서는 ‘기적’이라고 한다.
As nothing was done within the company about my accusations, in 2007 I informed the Human Rights Commission, and they made an official recommendation to Samsung that the company needed to institute measures to prevent such sexual harassment from occurring again. Rather than following that recommendation however, Samsung sued the Human Rights Commission to have that recommendation withdrawn! Then in 2008 I filed my own civil suit against Samsung for personal damages, and in the process became quite the legal expert, as there were no lawyers prepared to take up my case and defy Samsung. In the end I did find a lawyer to help though, but that was just the start of a long and arduous legal process. (Source, above)
If only Samsung had said sorry, things would never have gone this far. But rather than apologize, instead they sent me emails saying they would sue me if I informed anyone outside the company of it, which was very scary at first. And in the 2 years before I informed the Human Rights Commission, I got very sick. My father suddenly passed away, I was completely cut out of the department I’d worked in…I felt such a sense of betrayal, and the mental stress and fatigue just kept accumulating and accumulating to the extent that I even developed aphasia. Whenever I started speaking, I would just keep crying. But the company completely lied and said that there was no sexual harassment, that I was not placed on extended leave, and that I was not ostracized at work, which just left me speechless anyway! In the end, once the Human Right Commission’s recommendation came, the company sued them but lost, and this time I won too. People around me say it’s a miracle.
Extremely important for its ramifications for Korean workplaces, frankly I’m amazed that I’ve been unable to google any English-language sources on the following sexual-harassment case at Samsung. Perhaps the Korean English-language media still feels intimated by the company, let alone the Korean-language one?
Either way, it deserves to be much more widely known, and if I’d realized that when commenter “previouslyafter” first passed it on, I certainly wouldn’t have had a month’s break from blogging immediately thereafter! My apologies for the delay then, and to make the long article from Sisain more readable, I’ve decided to split it into 3 parts, especially as there are some important questions raised by the first. Which for the sake of accuracy and context, I would really appreciate readers’ help with answering before continuing translating Part 2:
삼성에 맞선 ‘만년 이 대리’의 기적 같은 승리
A Miracle-like Victory in a Long-time Deputy Section Chief Lee’s Stand Against Samsung
by Jang Il-ho (장일호), 28/04/10
뒷목과 머리카락으로 부서장의 손이 오고갔다. 브래지어 끈을 만지작거리는 날도 있었다. 해외 출장을 갔던 2005년의 어느 날, 부서장 박아무개씨는 엉덩이를 치면서 “상사를 잘 모시라”는 말을 하기도 했다. 삼성전기 전자영업팀에 근무하던 이은의 대리(36)는 지금도 그날의 수치를 잊지 못한다.
2005년 6월, 이은의씨는 더 이상 견딜 수 없어 부서장 박아무개씨한테 당한 성희롱 피해를 회사 인사팀에 알렸다. 그러나 돌아온 것은 부서장이 아닌 자신의 대기발령이었고, 부서전환, 그리고 왕따였다.
Park, the department head, would quickly touch the hair on her back of her neck with his hand. One day, he fondled the strap of her bra. And once while on a business trip in 2005, he stroked her buttocks while telling her “You should obey your superiors”. Deputy Section Chief Lee Eun-eui (36), who worked for Samsung’s electronic appliances’ sales team, still can’t lose the sense of shame and disgrace she felt on that day.
In June 2005, she decided she could stand no more from Park, and so informed the personnel department. Rather than Park being punished however, instead Lee was put on extended leave. Eventually she was brought back to work and transferred to a different department, but was generally ostracized in the company (source, right).
지 루한 법적공방이 이어졌다. 골리앗 삼성을 상대로 싸운 다는 게 어떤 것인지 그녀는 온몸으로 깨달았다. 실어증과 우울증을 앓았다. 자살까지 생각했다. 그러나 지난 4월15일 수원지방법원 성남지원 민사합의1부(재판장 황현찬)는 이씨의 손을 들어줬다. 회사 내에서 발생한 성희롱 사건과 관련해 가해자는 물론 회사도 책임이 있다는 판결이었다. 재판부는 판결문에서 “삼성전기는 원고가 직장 내 성희롱 피해를 당하였음에도 불구하고 그에 대한 적절한 조치를 취하지 않았고, 오히려 불이익한 조치까지 취하였으며 이로 인하여 원고가 정신적 고통을 입게 되었음은 경험칙상 명백하다. 가해자 박씨는 250만원, 삼성전기 3750만원, 모두 4천만원을 이씨에게 배상하라”고 밝혔다. 이씨는 판결문을 읽고 또 읽으면서 “엉엉 울었다”라고 말했다.
A tedious legal battle ensued, and Lee realized just how much of her it would take to fight a goliath like Samsung, eventually suffering from aphasia, depression, and even considering suicide. However, in a civil trial in the Songnam branch of the Suwon district court, Judge Hwang Hyeon-chan awarded damages to Lee on the 15th of April, and it was ruled that in addition to the perpetrator, clearly Samsung also had a responsibility for sexual harassment within the company. According to the judge’s ruling, “Despite the incidents, Samsung Electronics did not take measures to deal with the problem of sexual harassment within the company, but rather decided to disadvantage Lee instead, which clearly caused her great mental anguish”. Accordingly, perpetrator Park was ordered to pay her 2.5 million won in damages, while Samsung Electronics was ordered to pay 37.5 million won, for a total of 40 million won. The judge also noted that Lee wept loudly as the ruling was being read.
지난 4월22일 서울 강남에서 이은의씨를 만났다. 이씨는 지금도 삼성에서 일하고 있다. 지난 1998년 삼성전기 경영지원팀 입사해 2003년부터 전자영업팀 해외 업무를 담당해 왔다. 성희롱 피해 사실을 알린 이후 7개월간 대기발령을 받았고, 기획팀을 거쳐 2007년부터는 인사팀 총무보안그룹 사회봉사단에서 결연후원을 모집하는 일을 하고 있다.
이씨는 “남미와 유렵 등에 부품을 판매하는 해외 영업을 해왔는데 성희롱 덕분에 졸지에 좋은 일 하는 부서로 옮겨졌다…벌써 8년째 대리다. 내 이름은 이은의가 아니라 ‘이 대리’다”라며 웃었다. 사건 이후 그의 인사고과는 늘 ‘C-‘, 그의 동료들은 벌써 과장 직함을 달았다.
I met Ms. Lee Eun-eui on the 22nd of April in Gangnam in Seoul. She is still working for Samsung. She originally joined the company in 1998, first working for the management and support team. In 2003, she joined the electrical appliances’ sales team, where she focused on overseas affairs. And informing the personnel department of the sexual harassment, she was placed on 7 months leave, first joining the planning team and then from 2007 working the social welfare service group within the personnel department itself, helping to collect funds to be donated to charities.
Lee says “I used to deal with selling parts to overseas companies in South America and Europe and so on, but because of the sexual harassment I was very suddenly transferred to the social welfare service group…I’ve already been a deputy section chief for 8 years. My name isn’t ‘Lee Eun-eui,’ but ‘Deputy Section Chief Lee'” she laughed. And after she told the personnel department about the sexual harassment, they gave her an evaluation of ‘C-‘, whereas most of her colleagues have already been promoted to section chiefs.
And Jang Il-ho’s interview will continue in Part 2. But first, there is the question of the exact English meaning of 대기발령 mentioned in paragraph 2, and then 대기발령을받다 mentioned in paragraph 5, as after a great deal of debate with my (Korean) wife…we realized that we really had no idea. According to my cheap electronic dictionary however, 대기하다 means to “wait for a chance; be on alert; be on standby”, whereas according to Naver 대기발령 means to “be placed on the waiting list”, and 대기발령을받다 to “wait to be assigned or placed in”. Hence we plumped for to “be put on extended leave” in the end, but I would appreciate it if any readers could confirm that, and regardless it raises the additional questions of if it was unpaid, how common it is at Korean workplaces, and/or if it is only ever done to punish employees?
My original second question was much more important, but I’ve since been able to answer it through a report on the judge’s ruling on SBS News on the 21st of April, which unfortunately I’ve been unable to embed nor to download. If you fast-forward to 1:40 however, you’ll see that it leads with the headline above that “Companies also have responsibility for sexual harassment” and indeed the newscaster says that this is actually the very first time that such a judgment has been made; a notion I find simply bizarre on the one hand, and yet all too explicable in light of Korea having the “most unfriendly work conditions for women in OECD” on the other.
But am I misguided though, in believing that in cases of sexual harassment in the workplace in Western countries, it is generally employers rather than individual perpetrators that are considered liable?
Regardless, I’m sure you’ll agree that an important precedent has been set, and now I’m really looking forward to learning more about it in Part 2, which you can expect to be be up on Thursday Friday!
Do men pay more attention to men’s chests than women?
As a gym addict 10-15 years ago, I read somewhere in a newspaper that they do. And with my self-confidence back then wholly tied to how much I buffed up, it certainly matched my own experience.
Unfortunately for the sake of objectivity though, it’s been difficult not to remember that every time I’ve seen a topless man ever since. One look at Changmim of 2AM half-naked and holding his crotch in a coffee ad then, and all I could think about was the large, firm package that used to be the weekend edition of the New Zealand Herald.
Naturally enough, most commenters at allkpop and Omona! They Didn’t focused on the one that Changmin was allegedly holding in his left hand instead, and I’m going to take a wild guess that most of those were heterosexual women. Perhaps that explains why so few noticed the appalling photoshop job on his chest?^^
Yet despite men’s greater interest in those in a competitive sense, in reality not only is bilateral symmetry a good indicator of genetic health for both sexes, and hence a heavily favored trait in mates, but even women’s own breasts become more symmetrical during the most fertile period of their menstrual cycle too. So it’s a strange oversight.
And of course for the photoshopper too, who presumably originally aimed to create some sort of languid, fluid-like effect, and I expect the mistake will be corrected before the full ad campaign for Maeil’s “Cafe Latte Americano Dutch” is launched on the 13th (source, above). But regardless, and on a more serious note now, it still has to be the first of the recent spate of Korean advertisements to objectify men that I’ve positively disliked, rather than be merely nonplussed or amused by.
For it is just as lame as it is provocative.
Putting aside how problematic the slogan “Find Your Black” is to English speakers, as described at allkpop the campaign’s basic concept is that various members of 2AM represent “Chic Black”, “Luxury Black”, “Tough Black”, and Changmin as “Sexy Black,” and the first major problem with the ad is also the most obvious: what does a topless idol grabbing his genitalia has to with coffee exactly?
Or indeed, with being “sexy”, and it that sense it also reduces to and perpetuates the notion that sexiness is only a matter of skin exposure, whether for men or for women. A problem which is hardly unique to the Korea media of course, but it is exaggerated here, and so unfortunately I’m wasn’t all that surprised that that was the best that the creative team could come up with.
And yet, would the same ad have actually been possible with a woman? Specifically, one with her hand placed on her crotch, a pretty blatant gesture of intent in anyone’s language?
( Source: unknown )
But why so specific? Well, if there’s one consistent theme to emerge out of writing about Korean advertisements for 3 years, that would be being witness to a long line of firsts: the first erect nipples; the first portrayal of Korean female – foreign male relationships; the first kiss; the first spoof of objectification within ads(!); the first soju ad to portray a woman as, well, really rather slutty, as opposed to decades of portraying them as virgins; and so on. And no matter how difficult it may be to believe for recent visitors to the country, in fact some of those emerged just within the last 3 weeks, let alone the last 3 years.
So, it’s natural to write as if I have almost a perverted fixation on things like crotches sometimes! And indeed, if there’s one thing to take away from Changmin’s ad, it’s the realization that however permissible grabbing one’s crotch is in passing in brief dances on talk shows and in music videos and so on in Korea, I don’t think I’ve ever seen it in a print advertisement. On women or on men, and hence netizens’ intense interest in Changmin’s ad.
But of course I may be wrong, and so as always, please pass on any earlier ads that you are aware of. But for various reasons, I really do think that an equivalent ad with a woman would have aroused far more controversy.
How about you? Let me finish by providing two related examples to help get you thinking.
First, the the above one with Kim Ah-joong (김아중) from 2006, which at first glance is sexually-assertive enough. But as commenter “huncamunca” pointed out to me 2 years ago (in a post I ironically deleted yesterday!), it is definitely not an example of the sexually aggressive “cowboy stance” that I first interpreted it as:
…I agree that the “cowboy” thumbs in the belt loops make the picture sexual, but other elements of the stance make it sexual AND DEMURE, not aggressive. Usually, in the cowboy stance, the shoulders are relaxed and legs are slightly apart, with weight more on one foot than the other (see for example the picture of the woman on page 240 of the Pease book) [on body language]. However, Kim Ah-jung’s shoulders are raised, as if she is shrugging slightly in a demure way. Her elbows are straight and held close to her body to take up as little space as possible, which is not typical of the relaxed cowboy stance. Her legs are also tightly closed to take up as little space as possible, and they don’t look like they are about to take her toward what she wants. Her head is tilted down so she can look up demurely at the viewer. The combination of raised shoulders and lowered head is similar to the “Head Duck” in the Pease book (p. 235), which shows submissiveness. Also the wind effect makes it look as though whatever she is looking at (presumably a male viewer) is powerful enough to nearly blow her away while she marvels at him and waits for his approach. She doesn’t look like she intends to act, but rather like she hopes to be acted upon–sexual but still submissive.
Not that Changmin looks all that sexually aggressive either of course: indeed, he appears to be protecting himself more than anything else, but either way the ambiguity again points to a lack of thought behind the campaign.
Finally, a female equivalent of gratuitous objectification and/or nudity in a coffee ad provided by Italian coffee company Lavazza, also in 2006:
Sweden’s Ethical Council has a lower tolerance for the use of scantily clad women to advertise products than comparable regulatory bodies in other countries…
…ERK judged “that the woman is used as an eye catcher without any connection to the advertised products, and that it is insulting towards women”.In its defence Lavazza wrote that the 2006 calendar from which the images were taken used humour and irony to recreate a 1950s feel. The company claimed that the images depicted glamour, style and a lust for life and were in no way discriminatory.
[ERK Secretary] Jan Fager disagrees. In his opinion it is not acceptable for an advertisement for coffee to be sexy in the same way as, for example, an underwear ad. He noted that while H&M has come in for much criticism from the general public the company’s Christmas campaigns have never been found in breach of ethical standards…
…In its written judgment the ERK maintained that Lavazza had not lived up to the principle “that advertising should be formed with due regard for social responsibility”
Good for ERK, and yes, I rather like that acronym too!^^ But one wonders what they would make of Changmin?
Update – Unfortunately my English copy is in New Zealand, but see below for more on the cowboy stance, and how intimately sexual and physical aggression can be linked. From pages 236 and 237 of the Korean edition of The Definitive Book of Body Language by Alan and Barbara Pease (2006), it’s easily one of the most helpful book purchases you’ll ever make, although I did much prefer the realistic line drawings in the 1989(?) edition to the cartoon-like ones and photos of famous people in the new one:
And for comparison’s sake, here’s a less disastrously photoshopped image of Changmin:
Like photographer L-C-R says, this 2008 Gundam advertisement is a prime example of a woman being portrayed as a child and/or sex object, of which she saw entirely too much of while she was in Korea.
You may be very surprised then, when you learn whom it was actually aimed at.
But first, please consider what is it exactly that so demeans drama actress Min Seo-hyeon (민서현) in it? I identify 4 or 5 things myself, which I outline in descending order of importance below:
her childlike expression, combined with putting her fingers in her mouth
the canting of her head
her surprisingly awkward stance
her passivity as she awaits the masculine-looking robot to make the next move
And after discussing those, albeit briefly because I’ve already done so in great depth in this similar post about soju advertisements, I’ll finally look at the ad in the context of the campaign as a whole. But feel free to disagree with any of those and/or suggest others, and in that vein I highly recommend asking your Korean partners, colleagues or friends their own opinions also. As if the experience of asking my wife and her friends earlier is anything to go by, then they are very likely to disagree with the first. Or indeed, that she’s being portrayed childishly at all, and – jumping ahead – not even in the following commercials either:
But I realize that since I was a student myself in the mid-1990s, more and more 20-somethings in Western countries are also postponing leaving home, and indeed to note all the above is not to argue that all Korean 20-somethings in such circumstances are childish; actually, I have intelligent, mature, and thoroughly Westernized Korean friends that have resigned themselves to them, or alternatively feel so trapped that they are literally fleeing the country to escape. Yet one thing they certainly do not do however, is aegyo, and I put it to you that in fact that is neither required for women to successfully navigate a patriarchal society, nor particularly savvy and ultimately empowering of them to do so.
Yes, “women”. As while Korean men do also do aegyo, and so as you’d expect content analysis demonstrates that men are much more likely to be portrayed childishly in advertisements in Korean magazines than US ones, and Korean men more than Western ones in the former, it is still overwhelmingly Korean women that are done so, and to a much greater extent than women of any ethnicity are in US magazines.
As for anyone still not seeing the childishness in Seo-hyeon’s expression however, or why it is problematic in any sense, consider what the images above tell us about just how “natural” such expressions really are on adults, and why women are more commonly portrayed with them nevertheless. And which are often accentuated of course, by putting their fingers in their mouths, and which could possibly be considered “self-touching” as defined by sociologist Erving Goffman in Gender Advertisements (1979) below:
As discussed in that earlier post on soju advertisements, both are often combined with the canting of the head, which is problematic for the reasons outlined there. I also discuss awkward stances there too, and to anyone believing that I’m about to read too much into Seo-hyeon’s, I suggest stopping here and trying it for yourself, making sure to bend and spread your legs outward at the knees like she does in particular. For not only will you realize just how unnatural it really is, and that people only ever stand like that in advertisements (and overwhelmingly women at that), but you’ll also probably end up falling forward a little on your first attempt like I did, and will suddenly gain a very palpable sense of why exactly the advertisement does indeed present her as a sex object:
In Goffman’s framework in Gender Advertisements, that “bashful knee bend” is something that women frequently, men very infrequently, are posed in a display of. And whatever else, it can be read as
…a foregoing of full effort to be prepared and on he ready in the current social situation, for the position adds a moment to any effort to fight or flee. Once again one finds a posture that seems to presuppose the goodwill of anyone in the surround who could offer harm. (p.45)
Hence passivity, as blind to whatever occurs behind her, nevertheless Seo-hyeon seems to be eagerly awaiting whatever the robot plans to do with her. And which judging by the fact that it also is standing slightly thrust forward, and has a big long gun resting behind Seo-hyeon’s buttocks, couldn’t really be any clearer. Hell, even the protrusion on its crotch is already bright red for good measure too.
An advertising campaign clearly aimed at young men and adolescent boys then, whom I’ll safely assume are the vast majority of Gundam fans? If so, then the effort actually appears to have backfired, as the few commentators on it I’ve been able to find here, here, here, here, and here generally express both surprise and disdain at seeing Min Seo-hyun at all, the last of whom wrote the following about the advertisement above:
이 광고는 광고로서의 설득력이 전혀 없다. 그것이 염가 제작되었기 때문이 아니다. 반대로 제작비는 많이 들었을 것이다. 이름있는 사람들의 얼굴을 비추기 때문이다.(그림의 건프라 광고에 출연하는 사람이 유명한지는 잘 모르겠다.) 그러나 문제 역시 그러한 사고방식에 있다. 즉, 유명한 사람의 얼굴을 비추면 광고가 될 것이라는 사고방식에.
This advertisement has no persuasive power at all. But not because it was cheaply and poorly produced; actually, because of the famous faces in it, it looks like a lot of money was spent on it (well, actually I don’t know if they are famous or not). Rather, the problem is with using that advertising logic in the first place.
이것은 어느 정도 맞는 말이다. 유명한 사람이 어떤 상품을 소비하고 있으면 그것만으로도 상품의 질을 소비자들에게 안심시켜 줄 수 있다. 그러나 그것도 광고의 효용성 안에서 이루어져야 한다.
However you look at it, this is correct. While of course simply having famous faces in an advertisement is sufficient for most consumers, they should still be used in the ad as effectively as possible however.
이 광고의 전략은, 유명하거나 예쁜 사람과 건프라의 이미지를 교차시켜 건프라가 갖는 오타쿠 이미지의 쇄신일 것이다. 좋은 생각이다. 그러나 이러한 두 이미지가 교차점을 찾지 못하고 있다. 저 사람은 건프라를 만지작거리고 있지만 전혀 즐거워 보이지 않는다. 아마 저 사람은 자신이 들고 있는 건프라의 이름도 모를 것이다.
The advertisement’s strategy is to reform the image of a Gunpla Otaku [an obsessive fan of something – James] by combining with a famous or attractive person. This is a good idea. However, ultimately they don’t really mix. This person doesn’t look like she’s enjoying holding the model [really?] and probably doesn’t even know the name of it.
방 또한 지나치게 깨끗하지 않은가? 건프라에 열중하면 당연히 방은 데칼 찌꺼기나 플라스틱 조각으로 너저분해져 있어야 하고, 책장에는 잡다한 건프라가 어지럽게 진열되어 있어야 한다. 채색하는 손은 알록달록 에나멜이 묻어 있어야 하고, 옷은 더러워져도 상관없는 펑퍼짐한 츄리닝이어야 하며, 얼굴은 지극히 진중한 표정을 짓고 있을 것이다. 오히려 이러한 당연한 이미지를 예쁘고, 성공적이고, 멋있는 사람들과 교차시켰으면 이 광고는 성공을 거두었을 것이다. 장동건이 한없이 고결한 태도로 NDS를 플레이했다면 NDS는 그만큼 팔리지 않았을 것이다. 오히려 소파에 퍼져 앉아 우리들이 하듯이 게임을 했기 때문에, 우리가 하는 것을 장동건도 한다는 안심을 소비자에게 줄 수 있었다.
Also, isn’t the room excessively clean? When you are absorbed in assembling a Gunpla model, of course the room should be messy with the remains of decals and leftover plastic, and various other models displayed on the bookcase. And while your hands would be stained with enamel paint and your casual clothes dirty and speckled, your face shows that you don’t care about that as you focus all your attention on assembling the model. Rather, prettier and more successful people were needed. And recall that very famous actor Jang Dong-gun didn’t similarly loftily play Nintendo DS Lite while he was advertising it in 2007; instead, he just played it normally on the sofa like the rest of us, and so it sold well.
게다가, 타겟을 통일했으면 더 설득력이 있었을 것이다. 지금 이 광고가 노리는 소비층은 누구인가? 아이? 청소년? 남자? 여자?
Hence I think the ad would have been more persuasive if it had been aimed at a wider variety of people. But to whom was it actually aimed at anyway? Children? Teenagers? Men? Women?
Sounds like a rather picky otaku to me, but he does at least finish with some good questions, which I’ll now attempt to answer by passing on what I’ve been able to find of the remainder of the campaign.
First up, the one above that was alongside the one with Min Seo-hyun. Featuring popular singer (now actor) Kim Kibum (김기범) of the boy band Super Junior (슈퍼주니어), at first glance it’s very similar. And yet:
the robot isn’t even facing towards him, let alone thrusting a phallic object towards his buttocks
Kibum’s stance is much more natural
rather than passively waiting for robot to initiate something, here he seems to be silently asking the observer what fun things he can do with the robot himself
accordingly, his expression is more mischievous than childish
Crucially however, this dichotomy is not repeated in the rest of the campaign. See the following commercial which features both actors for instance (as an aside, it starts with the lines “Shall we do it? Okay”, a common innuendo in Korean advertising):
And in particular, the long version of the bedroom one, which reveals that the reason she become interested in Gundam in the first place was because boyfriend Kim Kibum bequeathed his collection to her while doing his military service, to which she now enthusiastically adds to with her own robot:
And the theme of both sexes enjoying assembling and enjoying Gundam models is corroborated by the following posters and website images:
Taken as a whole, I’d argue that the only consistent theme of the campaign is that of Min Seo-hyeon becoming more and more involved in the hobby for various reasons, including by: being (sexually) tempted by the models themselves; encouraged to take it up by Kim Kibum giving her his own models; assembling models together at his suggestion; and finally becoming equally passionate and knowledgeable about it as he is. Nay, it’s not so much a theme as the exact narrative Gundam hoped would play out repeatedly in real life, and besides which the cute portrait poster of Kibum above to download from the Gundam website is sufficient evidence in itself that the campaign was aimed at teenage girls and women.
Why then, did the bedroom commercial and the opening advertisement simply suck so badly? Why on Earth did the advertising agency responsible think that having a 22 year-old woman acting like a 12 year-old would make either age group more interested in the product, let alone by suggesting that – not to put too fine a point on it – she also wanted to get fucked by it?
Of course, there could be any number of reasons. For instance, there is the cultural practice of aegyo as mentioned, which I may have underestimated, and perhaps I’m wrong in thinking that the majority of Korean women would be at least unimpressed, if not offended, by depictions of women as children. It could also be yet another demonstration of an advertising agency so used to selling products to men that it comes to regard their perceived desires and tastes as the norm, and so unwittingly applies them to women too:
But recall that photographer L-C-R mentioned that she saw advertisements like these everywhere in Korea, as probably you do too, which raises a third possibility: either the Korean advertising industry as a whole is dominated by men (which may in fact be true), or else it has so internalized those male norms that even women in the industry (let alone consumers) regard them as normal and appropriate for selling products to either sex.
A phenomenon by no means confined to Korea or the just the advertising industry, this is the essence of the “malegaze“, and which hopefully having provided some evidence for and/or at least piqued your interest in, I’ll wisely finish by pointing you in the direction of excellent introductions to the topic rather than going on further here. One is the examination of the ways women are portrayed in graphic novels provided by fantasy magazine, and another is the related Bechdel Test for movies:
And here’s a brief application of that to specifically Fantasy movies at Feminist SF also. But I most highly recommend the illuminating, even strangely moving 1972 documentary Ways of Seeing by then art historian John Berger, which I’ve just discovered via Sociological Imageshere and here. Obviously the second episode on the female nude is most pertinent here, but episode 1 is more likely to captivate you to the extent that you forget to leave your seat for the next half hour:
Here’s episode 2:
And I would include episodes 3 and 4, the latter of which is on advertising, but I haven’t watched them myself yet!^^
(For all posts in the Korean Sociological Images series, see here)
Apologies for the slow posting folks: last week, I developed a “swellbow” from writing at my computer for too long, and it’s made sleeping a little difficult, let alone blogging. And I could mention the heatwave and my daughter’s kindergarten closing for 2 weeks too, but you get the idea!
Hence my original intention here just to pass on the deceptively innocent advertisement above, which had me burst out laughing at its crude sexual symbolism. But in hindsight it is also noteworthy both for having a woman initiating a relationship (possibly the first of its kind?), and for being part of a creative multimedia campaign featuring tantalizing hints of various episodes in various couples’ dating lives, which you’re then encouraged to find out more about by using the electronic tags on the bottles to download the “full stories” directly to your smart phone. Take a look for yourself:
Yes, my curiosity was especially piqued by the one involving kissing too, and it’s difficult to believe now that you only began seeing that in Korean advertisements just last year. Regardless, fortunately the full stories are also available at the company website and now Youtube, and ironically that particular one ends up being more charming than anything else:
I hope you enjoyed them, and for anyone that missed the humor in the very first advertisement, then take a closer look at o:19 specifically. Lest you feel I’m reading too much into that however, then let me draw your attention to similar examples here, here, here, and here also!^^
(For more posts in the Creative Korean Advertising series, see here)
For all my love of Korean culture, I’ve never really understood the appeal of modern hanbok (한복).
Primarily, because of their impracticality: after performing the ancestor worship rites known as cha-ryae (차례) in mine at my parents-in-laws’ house on various Korean holidays for instance, I find it very difficult to eat the traditional breakfasts that follow with such baggy sleeves getting in the way, especially at the low tables that most Koreans use. It also has no pockets, no zipper, and can get uncomfortably hot very easily, especially during Chuseok (추석) when the weather can still be quite warm. And my wife has similar problems with hers too, adding that women also seem to find their slightly more elaborate version more uncomfortable than men do theirs.
For those reasons, I fully expected the Wikipedia article on hanbok to mention that despite popular perceptions, only the small elite known as the yangban (양반) ever really wore them historically, who were notorious for being resolutely opposed to performing anything that smacked of physical labor. Was Koreans’ pride in their “national dress” a little misplaced then, and just another inventedtradition like the kilt in Scotland?
Alas, it doesn’t say, although it does seem reasonable to suppose that practical considerations were undoubtedly more important for the bulk of the population. But what the article does demonstrate though, is that the hanbok has as rich and varied a history as, say, the Western suit (it was naive of me to be surprised at that), and the frequent changes in the various forms and usages of the garment over time indicate that its role as a signifier of class, status, and occupation was much more complicated than I first thought.
Still, I can’t think of a more unflattering garment for women.
No, I’m not so uncouth as to think that women can only be attractive in clothes that are form-fitting and/or show some skin. But then from the neck down, the hanbok is almost like a burqa in that it’s impossible to tell if there’s a man or woman under it, so I certainly can’t imagine anyone ever describing as a woman as sexy in it. Beautiful, yes. Pretty, cute, charming, handsome—sure, you name it. But sexy? Judge for yourselves at Flickr, or from the hanbok sections of recent Miss Korea pageants:
Of course, possibly I’m being too harsh, and by all means feel free to disagree with me: these two bloggers here and here certainly do for instance. (Update: in turn, I disagree with this blogger’s response that being “traditional” means that the clothes shouldn’t be sexy, and that only “a non-Korean male writer” would think they could be both. I’d also point out that they were once considered everyday clothes, with many different purposes. So why should how they now “honor [one’s] tradition and culture” be the only criteria we evaluate them on?). But regardless, hopefully now at least you can understand why I did a double-take when I saw the following new designs last week:
Unfortunately, the only information about them are in clumsily-written advertorials from the company that makes them (see here, here, here, and here), but at least they do explain a little about the logic to the new designs. Here’s my rough translation of the first of them, which incidentally also has the best quality version of the image on the left(!):
한국의 아름다움을 오롯이 담고 있는 우리의 옷, 한복. 복을 부르고 화를 쫒는다는 뜻을 담고 있는 한복은, 인생의 중요한 순간마다 반드시 갖춰 입어야 하는 우리 생활의 일부이자 소중한 문화유산이다.
The hanbok is the item of clothing that completely and harmoniously shows Korea’s beauty. It has the meaning of bringing good luck and dispelling anger, and at every important event in your life you should wear this vital part of our cultural inheritance.
한복을 아름답게 입기 위해서는 속적삼과 속치마는 물론이고 긴 치마와 저고리까지 제대로 갖춰야 하지만, 시대가 변하고 젊은 층의 안목도 새로워지면서 한복은 어느새 고리타분하고 촌스러운 옷으로 전락하는 듯 했다. 그러나 명품 한복 브랜드들을 위시해 전통한복을 계승하고 퓨전한복과 한복 드레스를 내놓으며 젊은 층은 물론이고 나아가 세계인의 시선까지 사로잡는 상품을 개발함으로서, 한복은 다시금 아름다운 우리의 옷으로 발돋움하고 있다.
In order to beautifully wear the hanbok, of course you need to the undershirt, petticoat, long skirt, and top and to properly wear them, but as times change the hanbok is become old-fashioned and rustic in young people’s eyes. However, the hanbok is currently taking a big step in becoming all Koreans’ beautiful clothing again by the entrance on the market of a new brand which has developed a fusion style of traditional hanbok and long skirts that will appeal to everyone from the young generation to globalized people.
한복 알리기와 보급에 주력해 온 명품 브랜드 <안근배 한복 대여> 역시 초미니 한복 드레스와 퓨전 한복 등, 차별화된 디자인과 소재 개발로 고객들의 다양한 요구를 충족시키고 있다. 최근 2010/2011 신상품 70여개를 출시한 <안근배 한복 대여>는 높은 퀄리티의 전통 한복뿐만 아니라 파격적인 초미니 한복 드레스와 퓨전 한복등을 선보이며 화제를 모으는 한편, 우리 고유의 멋을 계승하며 신세대 고객들의 입맛까지 사로잡았다는 평가를 받고 있다. 특히 <안근배 한복 대여>는 전통 한복의 아름다움은 그대로 살리면서도, 더운 여름철에 쾌적하게 한복을 입고 싶어 하는 고객의 구미에 맞는 상품을 전략적으로 출시해 눈길을 끌었다.
Angunbae Hanbok Rentals (AHR) is a company that has concentrated on supplying and letting people know about this new style of hanbok, and in addition to having one fusion type with and ultra-short miniskirt, is differentiating its designs and materials in order to satisfy the varied demands and requirements of customers. Recently, AHR has launched 70 new designs for the 2010/2011 season, and these have been attracting lots of attention not just for their high quality traditional forms but also their fusion with unconventional ultra-short miniskirts, and have been gaining a lot of praise for their coolness that satisfies customers’ modern tastes. In particular, AHR has been noticed for strategically providing customers with hanbok that, while showing off the garments’ traditional beauty, are also a comfortable choice for their summer tastes.
<안근배 한복 대여>는 초미니 한복뿐만 아니라 전통 한복과 한복 드레스 등 다양한 상품으로 인기몰이중이며, 업계 1위의 브랜드답게 전문화된 콜센터 운영과 홈페이지 운영으로 고객들을 만족시키고 있다. 특히 공식홈페이지 http://www.hanbokrent.kr에서는 7월 한 달 간 진행되는 신랑 신부 커플 한복 20% 할인 행사 안내와 다양한 신상품들을 확인할 수 있다.
AHR doesn’t just provide hanbok with ultra-short mini-skirts, but is also popular for its traditional hanbok and hanbok dresses and so on, and provides a wide variety of products to rent; as the top brand in the business, it operates a call center staffed by experts and a homepage to make sure to fully satisfy customers’ needs. And please note: any couples about to get married, visit www.hanbokrent.kr to get a 20% discount on couple hanbok and/or a variety of new products.
Is 300,000 won reasonable to rent the first ones? Regardless, see many more examples at the “Fusion” section of AHR’s website, and I’m all for changes to any popular item of clothing that make it more comfortable, cooler to wear in the summer, and a little sexier and more elegant too.
But this post wasn’t intended to be only about hanbok. In fact, the humble podaegi (포대기), or traditional Korean baby sling, may ultimately be much more interesting:
Quite simple to put on once you get the knack, it’s very easy to see why Korean mothers would use these while working in fields, or even just the kitchen (scroll down here a little for a picture). Hell, if I had to carry a baby for hours while doing manual labor, then I’d probably choose something that comfortable and tight too, and so I wasn’t surprised to hear from my father’s Nigerian colleagues that my wife’s was just like Nigerian ones, where, naturally enough, they’re called “wrappers,” and the act of wearing one “backing.” (Thanks to reader eccentricyoruba for the terms.)
Still, note that the shoulder straps are a recent adaptation carried over from Western baby harnesses, and there weren’t many versions with them available in 2006 when my first daughter was born; wearing a version like this without them then, my wife’s back got tired quickly, and she speculates that perhaps that would have been less of a problem had she been bending over in a field in it like her mother and grandmother did (she eventually got a Western-style baby harness). Also, as you can imagine they can get extremely hot in the summer, which is why these modern mesh types are now available (and I’m sure ones with shoulder-straps are available too):
Clearly then, podaegi manufacturers are also quite capable of adapting their products to modern tastes. But still, one big, possibly insurmountable problem with them remains.
Men usually refuse to wear them.
(Source: unknown)
At this point, I should probably mention that I don’t wear anything to carry either of my 2 daughters myself: when Alice was born in June 2006, I was working long hours and my wife became a housewife, so it was only natural that she carry her while I carried groceries and so on; when Elizabeth was born in August 2008, my wife carried her whereas I had Alice to either walk with me, chase after, and/or only briefly carry when crossing roads. Sometimes I wish I had used a Western style baby carrier though: both daughters refuse to sleep or be carried in my left arm, often crying until I put them in my right one, and I’m sure that I now have a slightly crooked spine as a result.
Still, of course I did wear my wife’s poedagi at home sometimes, especially when she was out and I had to put them to sleep in the way that they were used to. But in public? Never, for I think I’m safe in assuming that the vast majority of Koreans consider the podaegi as inappropriate on a men as a bra, and which is why you’ll only ever see pictures of them in podaegi if they’re posed in comical situations like the above.
Western-style harnesses however, you’ll see plenty of Korean men wearing them, which leads me to a question I’d like to throw open to readers: are podaegi then, in a sense an impediment to changing people’s beliefs that childcare is only a women’s job?
Yes, of course popular perceptions of clothes and senses of appropriate fashions are constantly changing, and of course there are also a myriad of reasons completely unrelated to clothing that explain why Korea has the highest number of housewives in the OECD. But recall that throughout our daily lives, we are in fact constantly bombarded with subtlemessages that reinforce the notion that parenting is women’s job, so it doesn’t seem unreasonable to suppose that this may also have an impact.
Alternatively, look at it this way: if you were a woman expecting a baby soon, which style would you buy if you wanted your male partner to take equal responsibility for carrying the baby after it arrived?^^
Update: See FeetManSeoul (or The Marmot’s Hole) for a post about upcoming fashion shows featuring Jung Jun Hong and Lee Young Hee, the latter of whom:
…is considered the greatest living hanbok designer. And her stuff is smoking, every season. It’s one of the classiest shows of the season, consistently. She really does hanboks like they should be done — who knew hanbok style was still evolving, and evolving quite stylishly? The former, designer Jung, has a more modern take on the hanboks and always has some of the most colorful shows out there.
ung Jun Hong and Lee Young Hee, the latter of whom is considered the greatest living hanbok designer. And her stuff is smoking, every season. It’s one of the classiest shows of the season, consistently. She really does hanboks like they should be done — who knew hanbok style was still evolving, and evolving quite stylishly? The former, designer Jung, has a more modern take on the hanboks and always has some of the most colorful shows out there.
As I discussed back in March, the first ever survey on the issue of sexual violence in the Korean military discovered endemic levels of abuse, with roughly 15% of 250,000 conscripts each year experiencing it as either victims or perpetrators. A hugely important socialization experience for Korean men, this had grave implications for Korean society.
On a slight positive note however, I was happy to also read that much of the researchers’ data was obtained by interviews with soldiers in their barracks with the official cooperation of the Ministry of Defense. A sign of changing attitudes towards acknowledging and dealing with the problem?
Alas, I’ve just discovered that that was far too optimistic, as the military still remains one of the least transparent institutions in Korea:
When the Cheonan sank [in March], the initial reaction was shock and sadness, which quickly gave way to rage: with a government accused of dragging its feet, but also with a military that seemed unprepared for a North Korean attack.
But anger with the military runs deeper than over a single event. Mistrust of the institution is widespread because it has failed to open itself up, using the excuse of national security, while the rest of the country has embraced democracy.
South Korea’s military dictatorship may be a thing of the past, but the North’s constant saber rattling in the form of nuclear tests, missile launches, spy incidents and the occasional skirmish continue to give Korea’s men at arms an immediate relevance – and an excuse to conceal things from the public. That right to secrecy is enshrined in the National Security Law, which places restrictions even on regular citizens’ freedom of speech for the sake of preventing enemy subversion, but is even more of a cloak for the armed forces. It’s the legal manifestation of the bubble in which the military operates, isolating it from the massive changes the rest of Korean society has undergone. To date, for example, no civilian has ever been named defense minister.
Every year, a report is quietly released titled, “Military deaths caused by accidents.” In 2008, there were 134 names on that list, including 75 suicides. The suicides are usually explained by a “failure to adjust to military life.”
That explanation is unacceptable for Joo Jong-woo, whose son, Pvt. Joo Jung-wook, committed suicide in 2001 at age 22…
Read the rest at The JoongAng Ilbo, including about “its emphasis on tight ideological control of its conscripts” resulting in its banning of left-wing books like the works of Noam Chomsky, and the expulsion of military legal officers for “arguing that the military’s regulations are unconstitutional”. Meanwhile, the Korean military still refuses to recognize conscientious objectors and so imprisons them (see here also for a podcast on the development of the concept of conscientious objection in the West), the National Human Rights Commission is ineffective, and the maintenance of the conscription system as a whole is one reason why the Korean Military remains “a 1970-vintage force structure, designed around a 1970-vintage threat, equipped with 1970-vintage weapons.”
As for the images of mascots, please note that I post them not to be facetious though(!), but rather to show how facile such attempts to soften the image of institutions like the police and military are in light of reports like this. But nothing against the mascots themselves of course, and see here, here, and here for more information about Podori (포도리) in the riot gear!^^
Update, October 2010: Unfortunately, this recent incident demonstrates that little progress has been made since this post was written.
Estimated reading time: 3 minutes. Article source: Metro, Busan edition, 8 July 2010, p. 3.
A quick newspaper report on Korean smoking rates that caught my eye.
Of course, I was a little disappointed that it discussed “average” rates for men and women, as these are essentially useless pieces of information given the huge diversity within each gender in Korea, and doubly so for women because of chronic underreporting. But that is to be expected for a free daily, and at least it takes a step in the right direction by mentioning that female teenagers tend to start smoking much earlier than males, which will hopefully result in some much-needed attention being given to this burgeoning group:
People Would Consider Quitting if Cigarettes Cost 8500 won a Packet
At 42.6%, Korea has the highest adult male smoking rate in the OECD
Although the general social trend is for people to stop smoking, Korea retains its position as the country with the highest adult male smoking rate in the Organisation for Economic Co-operation and Development (OECD).
According to a survey of 3000 men and women over the age of 19 conducted by the Ministry of Health and Welfare last month, 42.6% of Korean men smoked in the first half of this year, a decrease of 0.5% from the second half of last year, and a break in continuous increases for the past 2 years from August 2008, when it was 40.4%. However, a large gap between this and the average OECD rate of 28.4% (2007) is apparent.
Of particular interest, the survey also revealed that compared to men, women are starting to smoke at earlier ages. Of those smokers under 29 surveyed, the average age both sexes started was 18.1, but the average age of women was 16.5 and that for men was 18.3, showing women started roughly 2 years earlier.
However, of non-smokers surveyed, 21.4% replied that they did once smoke, but 62% of those were successful in quitting on their first time, showing that it is becoming easier and the social norm to do so. Indeed, 59.4% of smokers replied that they intended to quit.
Accordingly, when asked what the most effective method of quitting would be, the most popular choice [James – among current smokers?] was “increasing the numbers of no-smoking zones” at 22.8%, followed by raising the price of cigarettes (18.7%), increasing penalties for smokers (18%), and launching public campaigns (16.3%). In particular, when asked “How much would the price of cigarettes have to be raised to be effective in making you quit?”, the average answer was 8510.8 won a packet, or 3-4 times higher than current prices.
Next week, after Part 4 is completed, I’ll translate this much longer Korean article that looks at female smoking more specifically.
( Source: ROKetship. Reproduced with permission. )
Like Joe McPherson of ZenKimchi fame says of the above cartoon, either way, it’s a win for my gender, so I was surprised that this was the first time I’d ever really noticed this curious Korean social more.
For those of you still at a loss however, yahada (야하다) generally means “too revealing” if it’s about clothes, and “too sexual” if it’s about anything else, like a conversation topic; alternatively, nomu pa-ee-da (너무 파이다) could have been used instead, which literally means “dug too much”. So, it’s a commentary on the difference in what is considered revealing clothing by Koreans and Western expats, and something which of course expat women have long been well aware of, congratulating ROKetship artist Luke Martin for his astuteness in droves on his Facebook page. One of them, Kelly in Korea, wrote on her blog:
So true. Showing your shoulders or chest will definitely get you stares from the older crowd and young men, while lotsa leg is okay. That being said, I feel like I see more Korean girls showing shoulder this summer than last—is that just me? Regardless, now that the full heat of summer is upon us, I have stopped worrying so much about societal dress codes and just wear whatever keeps me from passing out in the midday sun.
And for all my lapses, I think that there’s definitely something to that change. How long-lasting it is however, literally remains to be seen.
Why? Because as I’ve written here, here, here, and here (for starters), squads of daring female soccer fans known as oppa budae (오빠 부대) did have a dramatic and permanent effect on what were considered acceptable standards of dress for Korean women during the 2002 World Cup. But then it’s also true that many people that had tolerated their croptops, say, were much less willing to do so the next summer once they were no longer in the service of a national cause, which again just goes to show that revealing clothing (or suggestive dancing) should never be taken as a proxy for female sexual liberation.
In that vein, I’ve often wanted to do an empirical study of advertisements in various men’s and women’s Korean magazines for the summers before, during, and after the 2002, 2006, and 2010 World Cups, hypothesizing that there would be definite peaks in World Cup years. But note that those would not just be because of young women hoping to emulate Shin Mina and “Elf Girl’s” examples, who become famous overnight for, well, little more than having good bodies and wearing skimpy “Red Devil” (붉은악마) costumes like those above (source): that isn’t why oppa budae women were wearing them in 2002, and surely only accounted for very few in 2006 and 2010 too.*
Moreover, for anyone lucky enough to have been in Korea during any of the summers of 2002, 2006, and now 2010, you don’t need me to tell you that Koreans tend to let their inhibitions go during the World Cup, and that at the very least the normal standards for clothing didn’t apply; indeed, it would be very strange if – à la Rosie the Riveter – Korean women returned to their formally conservative ways afterwards. Accordingly, I’d also expect that study to show an increase in revealing advertisements for the period overall (although of course many factors would be responsible), and so while I don’t expect to see many croptops on Korean streets in the summer of 2011 unfortunately, I wouldn’t be surprised if they were the fashion in, say, 2015, or 2016. After all, recall that women didn’t even use to wear bikinis at the beach just 8 years ago!
What do you think? Either way, I’m perfectly serious about that study, in which I would using Erving Goffman’s 1979 Gender Advertisements framework (see here, here, and here), and would publish the results in a journal article; unfortunately I can’t do it alone though, so any Korea Studies geeks, please contact me if you’re interested (but be warned it would be rather more tedious than it sounds!). Meanwhile, see here, here, here, here, here, and here for more insights from ROKetship about Korean attitudes to fashion and body-image, (the last may be a little confusing though: see Scribblings of the Metropolitican for an explanation), and of course there’s many more about other aspects of Korean life that all expats will identify with!
* That’s unlikely to be repeated in light of entertainment companies using it to market their female stars in 2010, prompting a backlash)
(For all posts in the Korean Sociological Images series, see here)
Apparently, Korea is pretty unique in its huge difference in smoking rates between the sexes: up to 10 times more Korean men smoke than women. Or do they?
In short, probably not: considering that a 2007 Gallup Korea study found that 83.4% of Koreans thought that women should not smoke, then the accuracy of almost all figures are undermined by chronic underreporting by women. Moreover, it is misguided to speak of male or female smoking rates in the first place when those within each gender differ so widely by age, socioeconomic position, and/or marital status. Even unhelpful too, as low perceived rates for women overall have encouraged Korean medical authorities to almost exclusively focus on reducing smoking rates among men instead, overlooking rapidly rising rates among young women especially.
But for all their flaws, it is only natural to want to have some numbers to work with. And so, when I wrote Part 1, my original intention here was to pass on all those provided by 3 recent journal articles on the subject, hopefully providing readers with enough information to get at least a rough idea of the true numbers in the process. Numerous failed drafts later however, I now realize that that approach was a mistake, and should have paid much more attention to the following points by Lee et .al. (2009):
…the limited data available on female smoking prevalence and behaviour in South Korea must be urgently addressed. Data from the Korean National Health and Nutrition Survey (Table 2) suggests female smoking rates have fluctuated significantly between 1980 and 2003, with variations within age groups by year that are difficult to explain. There are also inconsistencies across different data sources which prevent clear understanding of smoking behaviour within specific cohorts by age, location, socio-economic group and other variables.
Based on a huge sample population from 5 Social Statistical Surveys from the Korea National Statistical Office, it does at least provide a good illustration of overall smoking trends for both sexes over the period covered. A quick summary:
Results show that for men, smoking rates decreased in all age groups…For women aged 45+, smoking rates decreased…while those for younger age groups either remained stable (25-44) or increased (20-24). In addition, the decreasing pattern of smoking among women aged 45+ was not the same as that of men. For women aged 45+… reductions began earlier than for men. (p. 418, paraphrased)
And they believe that the decreases were primarily due to legislation; in particular, the 1995 Health Promotion Act, which restricted smoking in public buildings and places. Unfortunately however, it was not very effective on young women, nor on the inverse relationship between educational level and rates of smoking, which was generally true in all age groups and both genders. They speculate that that was partially because:
…most policy efforts have been aimed at the dissemination of information about the hazardous health impacts of smoking while policy efforts on work site smoking cessation programs or economic measures (i.e., taxation) to discourage smoking were minimal. (p. 421)
Khang and Cho do provide further details of how women’s smoking rates differ by their socioeconomic position, but to be frank I found that jargon-filled part of the article rather poorly written, and don’t understand it despite several rereadings. Whether that’s my fault or theirs, I’ll have to skip covering that topic here regardless, and instead will focus on the following point that you may already have noticed yourself:
Unlike many developed Western countries, this study showed greater smoking rates in older women compared to younger women. This is consistent with studies conducted in Asian countries such as China, Vietnam, and India….Age differences in power relations by gender and social pressure toward young women may explain the difference in female smoking prevalence between Western countries and less developed Asian countries. However, further studies are needed to elucidate the causes of the difference. (p. 420, my emphasis)
And probably not by coincidence, in Hong-Jun Cho, Young-Ho Khang, Hee-Jin Jun, and Ichiro Kawachi, “Marital status and smoking in Korea: The influence of gender and age“, Social Science & Medicine, Volume 66, Issue 3, February 2008, Pages 609-619, they provided exactly that, from which an intriguing finding was:
…that the difference in the effect of marital status on smoking rate varied according to gender….smoking rates for unmarried women compared with married women were generally much greater than comparable [rates] for men across all age groups, and were particularly high in younger women. This finding differs from many previous Western studies that reported either no gender difference in the influence of marriage on smoking, or greater difference between married versus unmarried rates in married men compared to married women. (pp. 613-14, my emphasis)
Some details:
The smoking rate for unmarried women was approximately 2-8 times higher than for married women depending upon the age group. In contrast, the smoking rate for unmarried men was not higher than the married men for the 25-34 and 65-74 year-old age groups…
…In the 35-54 year-old age range, the smoking rate in divorced women was more than twice that of the widowed women. This difference was smaller for men…
…the present study found that the smoking rate was higher in unmarried compared to married people. This finding is consistent with those of many Western studies of both men and women…(p. 613)
Women’s smoking can be underreported in societies where there is a strong social norm against young women adopting such behavior. Such a reporting bias may have affected the findings of this study. Nonetheless, it is not clear whether reporting bias would have produced the differential patterns of smoking rate according to marital status…
…a definite casual relationship between marital status and smoking could not be established [in this study]. Selection is also possible. The divorce rate for smokers is twice that for non-smokers, and men who continue smoking have a lower probability of getting married. But, because the effect of marital status on smoking is stronger in men than women, this cannot explain the gender-related difference in the present study. (p. 616 & 617, my emphases)
And they identify many reasons why unmarried Korean women may smoke more than married ones, and particularly divorced or widowed ones. Some are positive:
…smoking by women, and especially married women, can be restricted by social pressure applied from both inside and outside the family. In such cases, becoming divorced or widowed may release women from the force of sanctions and expectations. (p. 611).
And see here and here for more on those social pressures married women face. Unfortunately however, newly-single women are much more likely to smoke from stress rather than a feeling of liberation:
Higher smoking rates in the unmarried may be a reflection of coping in response to stress brought on my marital disruption. Marital disruption can create two types of stress – that which is directly associated with the disruption, and that which is indirectly associated, such as role change, financial difficulties, and child caring responsibilities. Women suffer greater financial hardship following marital disruption compared to men, especially in societies where the gender age gap is high [James – and Korea’s is among the highest the world; see #10 here]….[in 2002], the income of a woman-headed single-parent family was 83% of a man-headed single-parent family.
Above: “A Woman Smoking” (여자가 담배피는게) by Im Su-bin (임수빈), which according to allkpop “tells of a sad story of how a woman resorts to smoking and drinking after being heartbroken and why there’s nothing wrong with that”.
On a final note however, it is also true that widowed or divorced women also tend to older than average, and in Korea particularly the effects of that are difficult to separate from their marital status because:
…older women may find it easier to smoke due to less social pressure on this age group stemming from the general respect shown for the elderly in Confucian traditions. (p. 611)
With a nod to copyright, if any readers interested in reading the articles for themselves, please email me if you like me to send copies (and thanks again to the reader who sent them to me in the first place!). Meanwhile, as those turned out to be much more closely linked than I first realized (indeed, they even use the same data), then I’ve decided to discuss the third article – Kelley Lee, Carrie Carpenter, Chaitanya Challa, Sungkyu Lee, Gregory N Connolly, and Howard K Koh, “The strategic targeting of females by transnational tobacco companies in South Korea following trade liberalisation”, Globalization and Health 2009, Volume 5, Issue 2) – in a separate post (Part 4) rather than carry on here. The final Part 5 though, will still be a “discussion on the ways in which tobacco companies have (largely successfully) targeted Korean girls and women over the last two decades” from that however!^^
Update 1 – For anyone interested, a recent survey found that Seoul residents endure 50 minutes of passive smoking a day.
Barring Bae Young-joon (배용준) above, notoriously popular among them, then I’d wager that middle-aged women themselves were your most likely answer. And your least likely? Probably men in their early-20s, which begs the question of why they’re the only ones actually speaking in the following commercial from Dongkook Pharmaceutical (see below for a translation):
Of course, the reason the young men are featured at all is because Korea has universal male conscription, which makes parting scenes like those featured above a normal part of the Korean life-cycle. So while the leaving ceremony itself may be unfamiliar to most Western observers, a company encouraging consumers to associate its product with it is really no different from a bank using imagery of, say, children’s university graduation ceremonies to sell retirement savings plans.
Still, that’s not to say that it’s just any old commercial. For in relying on an emotional event for Korean mothers and sons to sell its products, but quite literally denying only the mothers a voice in that, Dongkook Pharmaceutical has ironically provided an apt illustration of Korean women’s expected role in any public debates about military conscription. Which is in short, to be seen and not heard, their opinions taken for granted by others.
For instance, in 1997 the Korean media revealed that the sons of Lee Hoi-chang (이회창), the then presidential candidate of the then ruling Shinhangukdang (New Korean Party; 신한국당), had been exempted from their military service due to medical grounds; popularly believed to have used his wealth and influence to secure this, the backlash against Lee for failing to fulfill his paternal and nationalist responsibilities was so intense that his political career was soon over. And yet according to Insook Kown in A Feminist Exploration of Military Conscription: The Gendering of the Connections Between Nationalism, Militarism and Citizenship in South Korea (2001), even in the midst of all that:
…women were voiceless. Those who accused Lee, answered the accusations, reported the matter, and contributed articles were all men. In public, the conscription scandal seemed a matter for men only. Sometimes, mothers were used by men as a reference symbolizing a certain group of women only concerned about the welfare of their sons. Many male editorial writers represented the angry emotions of mothers to show South Korean popular opinion. One editorial writer in the JoongAng Daily (22/08/97) described the anger of many mothers of sons. According to him, these mothers wrote a slogan on the calender for Election Day: “Let’s never forget the exemptions of Lee’s sons”. (p. 43)
And later another editorial writer in the same paper (27/08/97) illustrated the emotional background of the issue by using a motherly perspective:
People did not deal with the exemption by making accusations of immorality or illegal intervention in the exemption, but with emotional anger like, why did your sons not have to go into the army, while my son is suffering in a life-or-death crisis. What made women angrier than anyone else, was caused by this kind emotion. (p. 43)
Kwon argues that the Korean state has always very much had a stake in accepting feminized forms of self-sacrifice in its name, whether as factory workers, prostitutes to the US military or Japanese tourists (a crucial source of foreign exchange in the 1960s and 1970s), or mothers of conscripts. Focusing on the latter here, consequently they have so far lacked:
…room to represent their own sacrifices in public. Mother’s concern and pain over their son’s conscription has remained hidden under the taken-for-granted necessity of military conscription for national security. Their voices have been deprived of a space for expression; and because their emotional attachment to their sons has been translated into a private matter, they have not mobilized as a group. (p. 37; tenses have been changed)
Not that this lack of representation means that mothers are necessarily opposed to conscription. For example, Cynthia Enloe, who has written extensively on the subject of “patriotic motherhood” narratives constructed by militarized states, argues that in fact they can have attractions for women whose mothering role has been evaluated as personal and private. Indeed, it can be a chance for them to completely revalue their maternal duty:
Some women feel deeply validated when some politician goes on the call for mothering to be defined as a vital contribution to the nation’s war effort, because warfare has been imagined by many to be the quintessentially public and national activity. (Maneuvers: The International Politics of Militarizing Women’s Lives, 2000, p. 11, quoted in Kwon p. 46)
Moreover, what are these “sacrifices” referred to exactly? Kwon’s analysis is a little weak on this point, as although she provides a comprehensive and convincing demonstration of how in fact all women suffer from the conscription system (a subject taken up in this series), there is little evidence that mothers specifically suffer beyond that aforementioned “concern and pain over their son’s conscription”. As the commercial demonstrates however, that may be rather more than a Western observer might expect.
At which point it is prudent to provide the translation of it(!). Below, the text featured on the screen is written as normal text below, while everything spoken by the conscripts or in the voiceover I’ve put in quotation marks. I’ve also provided the commercial again to make it easier to follow along:
엄마…..그동안 받기만 해왔습니다
Mother…..(I’ve) only ever received things (from you)
엄마…이제 처음으로 엄마품을 떠나네요
Mother….this is the first time I’ve left my mother’s (your?) bosom”
엄마…고맙습니다
Mother…thank you
듬직한 대한민국 군인이 돼서 엄마가 믿고 의지할 수 있는 아들이 되겠습니다
I will become a reliable, trustworthy Korean soldier whom you can trust and depend on
이제는 우리가 엄마를 도와드릴 차례입니다
Now it’s our (my?) turn to help our mothers
어머니 잘 다녀오겠습니다. 사랑합니다. 사랑해
Mother, I will do well before I return. I love you (formal). I love you (informal)
엄마, 사랑합니다. 충성!
Mother, I love you (formal). Loyalty! (Fealty?) (Devotion?) [James: whatever the exact meaning, it is said when saluting]
대한민국 갱년기 어머니들의 10명 중 8명은 다양한 갱년기 증상으로 힘들어하고 있습니다
Out of every 10 mothers of the Korean public who experience menopause, 8 suffer from various symptoms
Tell your mother the love you feel in your heart. With HeraminQ.
이제, 엄마의 갱년기를 도와주세요. 훼라민Q.
Now, please help with mothers’ menopause. HeraminQ.
(In very fine print): 의사, 약사와 상의하십시오. 부작용이 있을 수 있습니다
Please consult with a doctor or pharmacist. Side effects are possible.
Update: Seamus Walsh has provided a slightly more accurate translation (with explanations) in the comments.
(For another post: the impact on sisters and girlfriends of conscription? Movie poster for The Longest 24 Hours, (기다리다미쳐, 2007), a lighthearted look at military service from the perspective of conscripts’ girlfriends; also known as Crazy4wait. Source)
While this may sound a little hypocritical at first, let me begin my discussion on the subject of the mothers’ feelings by highlighting those of the men; actually, that is the original reason I wanted to write this post, for let me stress that you were seeing men in their early-20s crying at the thought of leaving their mothers. What did that make you think of them?
Well, at risk of sounding insensitive, personally I found them to be pathetic. Not that I was all that mature at the same age of course, and in many senses my reaction may simply be because of cultural differences. Like Brian in Jeollanam-do once put it:
…everything in Korea tries to be cute, in the same way everything in the States is “Xtreme” and too cool for school. Korea uses a cartoon to advertise where the US would have a gravelly stoner voiceover, and Korean videos often feature cuteness exaggerated to a sickening degree where American videos would lots of brooding and feigned indifference.
And not unrelated is how different average Koreans’ and average Westerners’ life-cycles are at that age, although 30-somethings like myself should be wary of projecting their own experiences onto today’s 20-somethings. Nor do I want to make light of the hardships conscripts have to endure either.
But then I’m not: in that commercial at least, thinking about those hardships is not why they’re crying. Moreover, to describe the crying as a simple cultural difference underplays the extent to which this practice is unique even within Korean culture itself, as beyond obvious cases such as funerals, my (Korean) wife for one could think of no other situations in which it is so socially acceptable for a man of that age to cry publicly. That they can and do then, is partially because a) the vast majority of Koreans don’t actually think of any male as a “man” until he has fulfilled his military service, and b) this uniquely strong bond between mothers and conscript-sons. Indeed, there is:
…a widely held popular belief that a father should encourage his son to go into the army, and to fulfill his national defense duty to achieve real citizenship. In this gendered construction, mothers represent emotional attachment such as compassion and pity toward their conscripted sons. In other words…the emotional part of the work of conscription….
…At the most emotional step of the conscription process, the father disappears. For instance, in two recent guidebooks published for pre-conscripts, the authors, both male, make almost no mention of fathers. The only ‘object’ for whom male soldiers are expected to feel concern about in the family is the mother. (p. 44)
And as you might expect, this is well-represented in popular culture, and in addition to commercials like the above I have frequently seen conscripts brought on to the stage after a girl-group has performed on an army base to wax lyrical about their performance and their attractiveness…only then to break down in tears and leave a very emotional message to their mothers watching back home (indeed, often they’re literally choking on their words so much that Om-ma “mother” is the only word you’re able to discern).
Unfortunately for readers however, this is yet another case of something interesting to outside observers that is unremarkable to Koreans themselves, and so I’ve spent over an hour unsuccessfully looking for examples to post here (videos of girl-group performances typically finish just before the soldiers are brought on stage). If any readers find any I would appreciate it if you could pass them on, but in the meantime let me finish by passing on what Kwon says about the program Ujeongdui Mudae (우정의 무대), or Stage for Friendship, the only program about conscripted soldiers in the 1990s, and which had:
…one famous section, ‘Yearning for Mother’. An unidentified mother talked about her son from back stage. Following her talk, a lot of soldiers ran on the stage shouting “Mother” and insisted she was their mother. Finally, the mother appeared on stage and hugged her son. Finally, the mother appeared on stage and hugged her son. Accompanied with deeply moving music, both mother and son cried, as did other soldiers and everybody watching the TV show. (p. 44).
For your interest though, I did find this 2008 commercial with Moon Geun-young (문근영) for GS Caltex (칼텍스), which features a mother visiting her son during his military service (and impressed with how much of a man he has become):
And for the record, Dongkook Pharmaceutical did produce more “normal” commercials for HeraminQ with middle-age women, here, here, and here, as well as another one in the “life-cycle” series featuring mothers’ high-school children taking their life-determining university-entrance exams:
Thoughts?
(For all posts in the Korean Sociological Images series, see here; for more on the effect of conscription on Korean society, see here and here)
But if we accept that obsession as a given, then, whatever its pernicious effects on women (and, of course, it does primarily affect women), it doesn’t mean that Korean consumers are simply dupes. A woman who decides to get breast-enlargement surgery, for instance, isn’t necessarily suffering from something like gong-ju byeong (공주병), or “princess disease.” More likely, she’s making a very rational, informed choice that has a dramatic positive effect on her career opportunities and confidence, more than paying back the initial investment.
And indeed, short of becoming some form of activist, and a poor and frustrated one at that, what exactly can people do when prospective employers require photos with resumes?
Still, as regular commenter Gomushin Girl pointed out in an earlier post:
You can say that an individual’s decision to participate in a socially normative activity may be rational, but that doesn’t make it either healthy for the individual or a rational norm for society to perpetuate. Female genital mutilation makes rational sense to the parents who inflict it on their daughters, who thereby ensure their daughter’s ability to participate as a normative member of society. However, few people would argue that submitting a child or young woman to a painful, permanently physically debilitating, possibly lethal, and medically unnecessary surgery is a healthy decision for either the individual and the society, no matter how established.
Add to this that the decision to get plastic surgery is not an uncoerced one and focused almost entirely on policing the looks of a single gender, and you have a deeply problematic social custom. It’s also a social custom under considerable debate among Koreans themselves, so it’s not like the big bad Westerners are coming by just to tsk tsk at the silly Asian custom. (My emphasis.)
With those negatives in mind, I’m glad to pass on the news that at least one politician is trying to do something about resume photographs:
On the 8th, Grand National Party (한나라당) National Assembly member Jeong Ok-im (photo) pushed for a revision to existing anti-sexual discrimination legislation for it to also prohibit the attachment of photographs to resumes and/or application forms.
According to existing legislation, if employers ask female applicants for details of their looks, height, weight, and other bodily-related facts, and also such things as their marital status, then they can face of a fine of 5 million won.
Jeong aims to add two extra clauses to this. First, that it should not be confined only to “female workers” but should be instead be made applicable to all “workers”; and also, that employers can not demand photos with applications. The reason is that such questions are not just a problem for women, but in fact affect both sexes.
Moreover, Jeong explained that this requirement for photos, reflecting a long-seated overemphasis on appearance, is not to be found in developed countries like the U.K., U.S., Australia, and Canada. In fact, in the O.E.C.D., only Korea and Japan follow this practice.
Indeed, from the outset employers in those other countries do not request information about such things as your sex, age, body size, weight, and so on, as these are irrelvent to your ability.
Jeong says that “this ‘Perfect Face Culture’ has deep roots in tradition and our patriarchal culture, and it continually distorts the employment market. Hence I have proposed these changes to the legislation to put a stop to it.”
What do you think? Have any readers, and perhaps particularly Gyopo readers, had any negative experiences of being asked questions like the above in interviews, which they would be much less likely to by Western employers?
Of course, I’m not so naive or biased to assume that Western employers don’t sometimes ask inappropriate and/or illegal questions either, but then I doubt they would ever ask details of applicants’ family histories and parents’ jobs for instance, and I imagine that I would be very uncomfortable working for an employer for whom the answers to such questions were important. Indeed, it behooves me to remember how my own work-life as foreign English teacher is really quite isolated from the rest of Korean society in that regard.
But regardless, even if the legislation is revised, it remains to be seen if it is actually enforced: women are still regularly fired for getting pregnant or requesting their legally mandated maternity leave for instance, despite already comprehensive anti-sexual discrimination legislation. But hey: at least it’s a start!
No, it’s not because of Park Ga-hee’s great body, which isn’t unheard of in K-pop. It’s not because she’s leader of the girl-group After School, which I’ve been writing a lot about recently. And it’s not because she’s no manufactured K-pop idol either, once literally penniless on the streets of Seoul after running away from home.
Those do make her more attractive and interesting, but they don’t speak to the commercial.
Rather, it’s special because she’s sweating.
Yes, sweating. Because as I first highlighted over 2 years ago, Korean women generally prefer passive means of losing weight to active ones like exercise. (Update, 2013: post since deleted sorry.) Indeed, even the ones that do attend gyms rarely seem to exert any actual effort while they’re there, and I’ve seen less than a handful dripping with sweat while on a treadmill.
A gross over-generalization? Actually, I very much hope so, and, admittedly not having gone to a Korean gym myself since 2004, then I’d nothing better to learn that things have changed since. But my 2008 post did seem to strike a chord with readers’ own experiences back then, and in turn the underlying attitudes to exercise that they demonstrated were corroborated by one of the few English language studies of the subject: “Content Analysis of Diet Advertisements: A Cross-National Comparison of Korean and U.S. Women’s Magazines” (Clothing and Textiles Research Journal, October 2006), by Minjeong Kim and Sharron Lennon. With apologies to long-term readers for my frequent references to it, but it’s worth (re)highlighting some parts here to remind ourselves just how unique the Fat Down (팻다운) commercial really is:
In his study with Korean female college students, Kim (1998) found that a predominant portion of respondents engaged in dieting for appearance rather than health, and a majority of respondents had previously engaged in dieting. The most common method of dieting was to restrict caloric intake, whereas a similar study with American female college students found that exercise was the most common dieting method among American women (Grunwald, 1985). (p. 350)
Granted, those are old studies. But ponder the fact that one question I posed to my university students for their final vocal tests this week was “What are your plans for the summer?”, and fully 20 out of 55 of the women said they would be dieting to wear a bikini on the beach.* Which not only surely reflects an obsession in itself, but notably none said merely “losing weight” either, and definitely not “exercising” or “working out” (by way of comparison, 1 out of 65 guys said he would be working out). Hence the tests took rather longer than expected, as I felt compelled to step out of my remit as an English teacher and point out that none of them needed to lose weight whatsoever, that Korean women were already the slimmest in the OECD, and that could they at least consider maybe exercising rather than dieting?
And there are were plenty more anecdotes like that available in that post from 2008. But I like to be above passing on mere anecdotes these days, so consider some of the empirical evidence provided by Kim and Lennon instead:
The percentage of diet ads in relation to total ads was far greater in Korean women’s magazines than in U.S. magazines. (p.357)
A current article in one Korean newspaper (“Half of High School Females Are Not Qualified,” 2002) reported that more than half of Korean high school women suffer from an anemic constitution caused by malnutrition because of dieting. Also half the prospective blood donors from several high schools were not qualified because of deficiencies in nutrition. (p. 357)
Finally:
Content analysis of the types of diet products/programs indicated that there are a variety of diet products easily available in Korean magazines….Diet pills, body attachments such as a diet belt, and oriental diet herbs were three of the more frequently advertised diet products in the Korean magazines sampled. However, none of them was reported as being clinically approved….Korean magazines promote more passive diet methods than active diet methods. Ads for passive diet methods such as diet pills, massage, aroma therapy, diet crème, or diet drinks that one must take, put on the body, or smell to lose weight were more prevalent than diet ads requiring one’s active participation such as exercise equipment or aerobic videotapes. Passive dieting ads reinforce the idea that buying a product will solve weight problems with no effort on the part of the user. (p. 358)
See here, here, and here for examples and further discussion of such advertisements, and you may also find these electric breast massagers and apple-hip seats interesting. Meanwhile, shame again on the Brown Eyed Girls…but please don’t take this post as an endorsement of Fat Down myself: I know nothing about it, and certainly do not know its ingredients or effectiveness. As you can see above though, I do at least recall that Jung Da-yeon also endorsed it, a woman in her early-40s who became famous a few years ago for being a momjjang ajumma (몸짱아주마), literally a “good body married woman”.
(Update) Related, I like the no-bullshit attitude of this advertisement for a cosmetic surgery in yesterday’s Busan edition of Focus newspaper (p. 6), which reads: “How much will you have to drink before you’ll get a V-line?”, a reference to this drink’s supposed ability to give you that face shape.
A teaser for the next posts in the series (click to enlarge):
With apologies for the poor quality of the scans, those are from an activity in the ESL activity book Decisionmaker: 14 Business Situations for Analysis and Discussion (1997) by David Evans, which I happened to be doing with my advanced students when a reader sent me the journal articles that inspired this series. It seemed a pity not to mention the interesting coincidence!
Yet another coincidence is that before I moved from Jinju (진주) to Busan in late-2003, I also happened to have a 23-year old female Korean friend who was similarly attracted by the possibility of working for British American Tobacco, which was then setting up a manufacturing plant in Sacheon (사천) just a few kilometers away (it’s still there). We didn’t quite have a conversation like Kim Jin-hiu did with her family, although I did try to discourage her from applying; as I would today too, although I’d have a much better appreciation of her motivations. In the end though, she ignored me and managed to get an interview, but surprisingly wasn’t offered a job.
Meanwhile, as David Evans explains, the marketing plan in the “secret memo” does sound outrageous, but in fact:
…some cigarette companies have undoubtedly targeted children in their marketing strategies. A leaked memo from a Canadian tobacco company listed teenagers as a target group, and cigarette adverts are regularly shown on children’s TV in Japan (James: is this still true?). In 1991, a study showed that American children as young as six could identify Joe Camel (a cartoon character advertising Camel cigarettes) as easily as Mickey Mouse!
And in Part 4, which I’ll link to below once it’s up next week, I’ll outline how internal industry documents reveal that cigarette companies in Korea (including British American Tobacco) have indeed been using many of the same strategies mentioned above, albeit technically not explicitly to girls (or boys for that matter). Watch this space.
(Source: leftycartoons)
(Source: Sinfest)
She turned around, and saw a man who appeared to be in his 20s, who disappeared into the crowd in an instant. She said “I didn’t really see his face, and he disappeared into the crowd so quickly, that there’s really no point in telling the police,” and added that “because this was the World Cup, my parents gave me special permission to come out and cheer with everyone, but now my feelings have been completely ruined. From now on, I’m never going to attend any cheering events like this again.” (Source, right)
(Source)
And now Krista’s experience, whom I’ll let speak for herself. And thanks again to her for giving me permission to print this part of her email (Source, right):
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The Grand Narrative 
