“I like the way W Korea portrays women. Look at the models here all staring back at the camera in their own ways.”
If I die tomorrow, my biggest regret will be never completing my epic series on the queer female gaze in K-pop. No, really. So, while I’m up to my eyeballs with that then, please allow me a quick break today by indulging myself in @pompomiya’s tweet about W Korea‘s July issue. Their point about controlling the viewer’s gaze really resonates with those made about Titian’s Venus of Urbino in my Boobs, Butts, and Biceps post, and is a helpful reminder of what exactly makes that painting so captivating. So too, of why these photos have 6,600 retweets so far.
Three of the models in them are instantly recognizable as K-pop star Amber Liu, volleyball player Kim Yeon-gyeong, and actor Han Ye-seul, but the woman in blue was a mystery. Her name is DJ Seesea (@uuuuman), and the most information about her online seems to be available at W Korea itself, either in their (Korean) article or video interview.
This is the longest performance of hers I was able to find:
Frankly, most of those tracks aren’t to my taste. But the MIXMIX TV channel itself has many more male and female DJs to choose from, and can be good background music to work to when you need a change from Chillhop Music, lofi hip hop radio, and 24/7 lofi hip hop radio. Also, DJ Seesea mentions in her interview that she used to belong to an all female-DJ line-up called Bichinda (Facebook, Twitter), sadly now dismantled but with interesting things to say about the changes more female DJs bring to clubs and the attitudes of audiences, so I’m glad W Korea gave DJ Seesea the chance to give that topic a little more exposure this summer.
Please hit me up if you know anything more about DJ Seesea or Bichinda, or about any other interesting female Korean DJs. Also, make sure to check out 6 Alternative Female Musicians For Fans Of K-Pop at Nylon, many of whom I do like and am eagerly looking for a track or MV to highlight here. Please let me know if you have any suggestions!
You know the media plays some role in perpetuating misogyny—let’s just take that as a given.
Let’s also take it as a given that the first step in dealing with a problem is determining how big it is. For a government that wants to show it’s serious about misogyny, that means setting up an organization tasked with monitoring it in the media, rather than simply relying on the public and NGOs. It means actually acting on what that organization finds too, challenging instances as they occur.
Unfortunately however, today’s story below is not so much about the heroic KIGEPE doing a sterling job under difficult circumstances, as about it not being given enough resources to do its job whatsoever. In short, the government just seems to be going through the motions, rather than really grappling with some of the underlying causes of misogyny.
Ministry of Gender Equality and Family Monitors Sexual Discrimination in Mass Media for 6 Years, But Makes Only 21 Requests to Challenge Cases in That Time
공감신문, 04.11.2016, 김송현 기자 By Kim Song-hyeon, GoKorea.
지난 2일 박주민 국회의원(더불어민주당/서울 은평갑)이 여성가족부로부터 제출받은 자료에 따르면 여가부는 2010년부터 “대중매체 양성평등 모니터링 사업”을 실시한 이후 6년 간 진행한 개선요청이 21건에 불과하다고 밝혔다. 이 가운데 권고 등 시정조치가 이루어진 경우는 4건에 그쳤다.
This November 2, Congressperson Park Ju-min (Seoul Unpyeong District, Democratic Party of Korea), claimed that, according to materials provided by the Ministry of Gender Equality and Family, its Mass Media Sexual Equality Monitoring Project has only made 21 requests to remove or adapt offending segments in over 6 years of operation. Out of these requests, only 4 resulted in action actually being taken.
한국양성평등교육진흥원은 여가부로부터 예산 지원을 받아 2010년부터 대중매체를 모니터링해 성차별·편견·비하를 드러낸 내용에 대해 개선을 요청하는 사업을 진행해왔다. 그러나 모니터링 기간은 짧았고 그 대상범위도 협소하였다.
The Korean Institute for Gender Equality Promotion and Education is responsible for the monitoring, under the auspices of the Ministry. From 2010 onwards, the institute has been monitoring mass media for cases of sexual discrimination, sexual prejudice, and sexual insults. But the actual monitoring period each year is very short.
지난해 대중매체 양성평등 모니터링은 방송의 경우 단 1-2주의 기간 동안 10개 방송사에 대해서 이루어졌으며, 인터넷 포털사이트 내의 언론기사의 경우 35개 매체에 대해 단 1주일만 모니터링이 이루어졌다. 신문의 경우 월마다 신문사를 지정하여 6개월 간 6개의 신문을 모니터링했다.
Last year, the institute’s monitoring period of the 10 main television channels was only 1-2 weeks long, and 1 week for 35 news portal websites. For newspapers, 1 newspaper is chosen to be examined per month, up to a total of 6 newspapers in 6 months.
2016년 9월 기준으로 언론중재법에 따라 등록된 언론사의 수는 지상파 48개, 종합유선(위성)방송 31개, 방송채널 241개, 신문 등 간행물 16,520개에 이르고 있다. 최근 인터넷을 통한 개인방송이 늘어나는 실정까지 감안하면 여성가족부의 사업 규모가 지나치게 작다는 지적이 나오는 이유이다.
However, as of September the number of mass media-related outlets includes 48 main TV channels, 31 satellite channels, 241 cable channels, and 16,520 print publications. Considering the recent rapid growth of personal broadcasting on the internet also, the institute’s monitoring of the media is clearly inadequate.
여가부는 모니터링 사업에 지난 2014년부터 매년 3,600만원의 예산을 지원해왔다. 최근 온라인상 각종 혐오 문제가 대두되면서 이 사업의 확대실시와 내실화를 위해 예산을 늘려야한다는 목소리가 정치권에서 제기되었음에도, 여성가족부는 2017년 예산안으로 전년도와 동일한 3,600만원을 편성하였다.
From 2014, each year the Ministry has provided 36 million won in funds to the institute. [James: To get a sense of how much that is, that’s the annual salary of a completely hypothetical lowly assistant professor.] This amount has continued at this level despite the increasing problems of misogyny in Korea society however, and the growing calls to expand the monitoring project and funds made available.
박주민 의원은 “대중매체에 실린 혐오 표현은 부지불식간에 확산되기 쉽기 때문에 성평등한 문화 조성을 방해하는 심각한 요인으로 작용할 수 있다”고 지적했다. 또한 “갈수록 늘어나는 온라인 매체를 고려하면 예산을 증액하여 사업을 내실화할 필요가 있다”이라고 지적했다.
Congressperson Park Ju-min pointed out that “Expressions of misogyny in the mass media can easily spread and negatively impact on efforts to achieve sexual equality.” Also, “Considering the increasing growth of the online mass media, a reorganization of the project and more funds are urgently needed.” (End.)
Another article gives a few more details about those 4 cases that were acted upon:
지난해 한 예능 프로그램에서 방송인 강용석 씨가 “외국신부를 데리고 와서 결혼하는 바람에 사회적인 문제로 번질 가능성이 굉장히 높다”는 내용의 발언을 하는 장면에 대해 방통심의위원회가 권고 조치를 내고, 한 음악 프로그램에서는 그룹가수 출신 위너 송민호가 “딸내미 저격 산부인과처럼 다 벌려”라는 가사로 랩을 해 방심위가 과징금을 부과했다.
Last year, on one entertainment program [above], the [controversial] panel-member Gang yong-seok said “The more marriages there are to foreign women, the more social problems Korea will have.” However, The Korea Communications Standards Commission simply let him off with a warning. Next, the singer Song Min-howas finedfor rapping, “I’m targeting your daughters; [they’ll] spread their legs like they’re at a gyno’s'” on a music program.
또 한 신문사는 특정 외국배우의 신체부위를 필요 이상으로 세밀하게 표현하고 선정적인 사진을 게시해 한국신문윤리위원회로부터 ‘주의’ 조치를 받았다.
한 드라마에서는 여성에게 술잔을 던지며 폭력을 행사하는 장면에 대해 방심위가 의견을 제시하는 등 2건의 조치가 이루어졌다.
Also, one newspaper received a warning for posting unnecessarily revealing pictures of a foreign actress. And finally, in one drama, they suggested alternatives to a scene in which a male character attacked a female one by throwing a glass of alcohol at her. (End.)
I’ve been unable to find out which newspaper and which drama sorry; if you do, please let me know thanks, and I’ll consider translating this (frankly) much more interesting related article, which provides some positive examples of combating sexual inequality and stereotypes too.
Update: Korea Bizwirereported back in September that the “The Korea Communications Standards Commission announced…[it] will be revising its regulations on broadcasting deliberation in an effort to promote gender equality on television programs and for online video content.” Given that it already said something similar in April however, as did the Ministry in January, then you can understand Park Ju-min for raising a fuss.
Wasting money on frivolous Western things, gaining financial independence, following their hearts instead of the wishes of their families, and not making enough babies.
All these criticisms of Korean “modern girls” in the 1930s sound eerily like those of “beanpaste girls” today. In so doing, they have much to teach us about the causes of misogyny, and why their stories resonate so deeply with its victims over 80 years later.
Take 강심바 (@kang_simba)* for instance, who begins describing the caricatures above as:
미친놈의 전통적 여혐국가. 1930년대 조선일보 만평. 나는 처녀입니다 돈만많으면 좋아요 나는외국유학생하고 결혼하고자합니다 나는문화주택만지어주는이면 일흔살도 괜찮아요 만평 제목은 ‘여성 선전시대가 오면’.
“Fucking asshole men’s traditional misogyny. A cartoon from The Chosun Ilbo in the 1930s…”
And then:
이 만평은 이미 화제였던 듯한데 반응은 대개 그시절에도 된장녀가 있었군요, 수십년후를 소름끼치게 예언헀네요 이다.
“Even back then, stereotypes like the ones in this cartoon were controversial. Wow, there were even labels like today’s “beanpaste girl.” It was prophetic.”
But what does it say exactly? Not recognizing some of the hanja characters, I consulted Lee Yeong-ah’s description in her 2011 book, Making Pretty Women (예쁜 여자 만들기). From left to right, the legs read:
Ahn Seok-yeong “If the Age of Woman Comes (2)”, The Chosun Ilbo, January 12, 1930.
1) Any guy is okay for me if he buys me a piano.
2) Any guy is okay for me if he builds me a house. Even a 70-year old.
3) I’m still single.
4) I want to marry a man who has been overseas to study.
5) I love chocolate. Only that one box.
6) I didn’t pay my rent. Please help me.
7) I am a virgin. [But] I like anyone who has lots of money.
8) I am hysterical. You have to understand this.
(p. 242)
Naturally, Lee finds the criticisms unfair, arguing that the cartoon says just as much about the cartoonist and the men who laugh at it as it does about the women so caricatured:
안석영의 이 만문만화는 “물질을 매개로 한 자유연애와 자유결혼의 속내를 ‘선전propaganda’이라는 상상의 장치를 통해 드러낸 작품이다. 만화 속 여성들은 자신의 몸을 내걸고 남성들에게 돈, 선물, 집, 사치품 등을 요구한다. 안석영은 이 만문만화에서 아마도 당시의 상품화한 연애와 결혼을 돈만 밝히는 허영심 강한 여성들의 책임으로 돌리고자 한 듯하다. 그러나 남성들은 어떤가? 위의 그림에서 여성은 다리만으로 표현되어 있다. 프레임 안은 남성들의 시선이 머문 지점이다. 즉 남성들은 여성들의 영혼이나 지성이 아니라 몸과 다리만을 보고 있었던 것이다. 그런 점에서 남성들 역시 왜곡된 연애나 결혼에서 ‘결백’을 주장하기 어려울 듯하다.
(p. 243)
In this cartoon, Ahn Seok-yeong uses an imaginary device called “propaganda” to criticize modern girls by showing their real, very materialistic feelings and motivations behind their embrace of free love and free marriage. The women in this cartoon are asking for money, gifts, presents, luxury items, and so on by using their bodies. It seems that Ahn criticizes the women for being greedy, blaming them for self-objectifying themselves for love and marriage. But what about the men? In the cartoon, the women are faceless. It only shows their legs, as the objects of the male gaze. In other words, men are only looking at women’s bodies, and are unconcerned with their personality and intelligence. In that regard, surely men are equally culpable for a distorted, perverted view of love and marriage?
Lee goes onto describe that, spearheaded by modern girls, the 1920s and 1930s were very much the period when Korea’s modern notions of free love, sexuality, and marriage were first formulated. (As well as the tendencies to judge women in terms of their appearance, and men in terms in their earning power.) Much closer to American flappers than their relatively conservative, usually less financially-independent Japanese counterparts, such notions were especially radical in Korea, where arranged marriages were the norm—and, alas, continued to be for many decades thereafter.
In the early 20th century, “love” and “love marriage” were new concepts in Korea. When arranged marriage—determined by one’s inherited class and financial status—was the only legitimate way to form a heterosexual union, women’s sexuality were confined in heterosexual relationships for procreation only, and love had no place in it. People of a lower class, who usually freely mingled with each other more than those in the upper class freely mingled with each other, no doubt fell in love and got married; however, middle and upper-class women had no right to assert their will in a matrimonial process. Therefore, the goal of new women’s contestation was not only to change the customary practice of marriage but also to bring a fundamental shift in people’s way of thinking about heterosexual unions. The women of the 1920s sought to overcome the prescriptive definition of women’s sexuality through writing publicly about their personal lives. Without a doubt, their demands were heavily criticized as immoral by elite male. Even today’s scholars criticize their demands as “too individualistic and extreme” and their approach to women’s liberation as “bourgeois feminism” that were said to turn blind eyes to class oppression operating within a gender structure.
(p. 2)
What fascinates the most though, are againthe uncanny parallels between the subsequent backlash and modern misogyny. For more on those specifically, see “How Women Are Represented within the Patriarchal Nationalism in (neo) Colonial Times” by Yewon Lee, who describes how critiques of modern girls first arose as a result of the increasing militarization of Korea’s Japanese colonizer:
Western thoughts such as the concept of natural rights of the individual and equality among man and woman were denied in the ’30s, and the so called “Old women” that stands in the opposite of the “New women” [신여성] that used to be criticized as old fashion, submissive, and dependent were reevaluated as those who retain the virtue of the past tradition. On the other hand, the “modern girls” who voiced their subjectivity on issues such as sexuality were blamed to be ‘selfish’ and ‘morally corrupted.’ This is not irrelevant with the fact that the Japanese colony was conducting a war that goes beyond their capacity and needed all the resources it can pull, thus, needed the women to become the ‘strong mothers’ to give birth and raise the ‘strong soldiers’ and be ideologically loyal enough to send their son’s willingly to war. This is the well known explanation of why the discourse of “New women” suddenly shifted to a conservative one in the 1930’s.
(pp. 9-10)
In particular, she argues that Korean men made them the scapegoats for forces over which neither sex had any control:
…not only did the discourse change due to the need of the Japanese colonialism but also it reflects the frustration of the colonized. Many of the Korean men were forced to join the army against their will. There was not much they can do when their mothers, sisters, wives, and lovers were harassed and mobilized as comfort women during the war. The sense of helplessness and powerless the colonized men had to put up with as the rule of the colonization harshens, made them in needs of a object, the women of the nation, to be kept under their control and for times to take out their anger. Thus, the women were safe from reproach as long as they were labeled as the ‘mother’ that gives birth and raise the child of the nation; however, once they insist on their rights as a woman they become an object of criticism. Thus discussions about women’s subjectivity on sexuality and gender equality almost disappear in the public scene by this time.
(pp. 10-11.)
And with that criticism, came a host of body and/or lifestyle labels and ideals for women to aspire to, and/or stereotypes to be criticized for. For an instance of the latter, take the “stick girl” at the top left of the left image below, so-called because her much older partner uses her body as a walking cane. Whether she’s with him for love or money, I imagine that the cartoonist’s real issue is less with the age disparity than with the woman’s brazen freedom and sexual agency. Because would he have criticized a similar marital union arranged between two families of the same class, with the woman getting pregnant shortly thereafter?
Left: “The various types of ‘girls’ in the 1920s to 1930s”; scan, 예쁜 여자 만들기, p. 245. Right: Actor Hideko Takamine, Japanese White Powder Foundation advertisement, 1930s; via The Flapper Girl.
Either way, the parallels continue, for this label-making has been a strong trend in the last decade too. Also, whereas those feelings of helplessness and powerless are now because of “Hell Joseon” rather than colonial rule, nevertheless they still get channeled by the media into anger against young women, supposedly for taking over “men’s jobs” while the men suffer their mandatory military service. Writing in 2007 though, well before some important developments in Korea’s demographics (an excess of teenage boys turning into men) and labor market (more young women doing irregular and part-time work), instead Yewon Lee stresses the strong anti-Americancomponents to the misogyny she witnessed. Her paper is worth reading for that alone, and I’d be very interested in hearing readers’ opinions on how important that component remains nearly ten years later.
So, I encourage readers to check out both papers (actually conference presentations), which deserve to be much better known. Unfortunately PDFS are no longer available online, so please contact me if you’d like me to email them.
* Note: The twitter account @kang_simba was public at the time of publication; it has since been set to private.
Update) A must read is “Sweet Dream” at Gusts of Popular Feeling, about the strong critique of modern girls in the form of—sigh—Korea’s oldest surviving movie.
Basically, because its Korean readers wanted and expected foreign cover models. No matter how many commenters may try to shoehorn narratives of racism and cultural imperialism into those preferences.*
Meanwhile, related to the second half, Carol Dussere, a commenter in the Every Expat in KoreaFacebook group noted:
When I first moved to Korea in 1988, all of the models used in sexy ads on the subway were non-Asians. It definitely carried the message to Korean men that non-Asian women were readily available.
This confused me, as I read years ago (and have often repeated since) that restrictions against foreign models weren’t lifted until as late as 1994. Checking, I found the following on page 103 of “Neo-Confucian Body Techniques: Women’s Bodies in Korea’s Consumer Society” by Taeyon Kim, Body & Society, June 2003 vol. 9 no. 2 97-113:
In June 1994, changes in laws allowed the Korean advertising industry to use foreign models and celebrities, which led quickly to a sharp increase in the use of foreign models to sell domestic wares.
This is repeated on page 7 of “Perpetuation of Female Beauty Stereotypes through Korean Mass Media: Emancipation or Objectification of Women?” by Jee, Min-Joo. and Oh, Byoung-il. in a paper presented to the annual meeting of the American Sociological Association in 2006 (although both are based on Byun, Eun-mi {1997}, ‘Foreign Supermodels Emerge as Fashion Stars on TV Commercials’, in Korea Newsreview Vol. 26{5}: p. 32-3). However, it didn’t necessarily mean that Carol was wrong, and indeed I also found the following, tantalizing line in “Gender Role Portrayals in American and Korean Advertisements” by Roxanne Hovland et. al., in Sex Roles, December 2005, Volume 53, Issue 11-12, pp 887-899:
The use of foreign models in advertisements has been popular since the Korean government lifted restrictions on the use of foreign models in 1989.
And only then did I really notice the continuation of the “Neo-Confucian Body Techniques” article, which resolves everything quite nicely (right: French actress Sophie Marceau advertising LG cosmetics in 1989; source):
No longer were only foreign products sold to Koreans with a foreign face, now even domestic products were marketed to Koreans by the likes of Cindy Crawford, Meg Ryan, and Claudia Schiffer.
When I have time, I’ll try to find some Korean language sources to confirm, and to pinpoint the exact year of the law changes (but even if they do confirm it was 1989 rather than 1988, Carol can certainly be forgiven for her ever so slight inaccuracy 25 years later!). Until then, I’d appreciate any extra information readers can provide, and/or any comments on my article.
*Of course, racism and cultural imperialism are indeed factors to consider here. I’m just a little tired of patronizing, contradictory assumptions of passivity and unwillingness on the part of (especially female) Korean consumers if they enjoy foreign cultural products (are they *forced* to buy them somehow?), and/or that they’re somehow being duped by Caucasian men on Madison Avenue when they do so.
Slip up just once while you’re promoting your new album, and give me your honest opinion of your costumes, your choreography, or your lyrics. Tell me what input you had in them. Tell me if you ever rejected those that Starship Entertainment provided for you.
Or did you waive that right when you signed your contracts?
Because several things are going to happen in the next few weeks: some people are going to slut-shame you for the lewdness of your performances, and some people are going to raise concerns about your sexual objectification. Some people might even do both.
And whatever they say, the issue of your consent will be the elephant in the room.
First, because it’s both misogynistic and asinine to slut-shame you if you’re actually projecting a creation of your management company, rather than expressing your own sexuality and personality. Second, because as discussed back in April, there is both negative and positive (or benign) objectification, and the presence or absence of the consent of the person(s) involved is crucial for determining which is which:
According to Martha Nussbaum (1995; opens PDF) then: ‘In the matter of objectification context is everything. … in many if not all cases, the difference between an objectionable and a benign use of objectification will be made by the overall context of the human relationship (p. 271); ‘… objectification has features that may be either good or bad, depending upon the overall context’ (p. 251). Objectification is negative, when it takes place in a context where equality, respect and consent are absent.
On positive objectification, “dissident feminist” Camille Paglia is very much on point (my emphases in bold):
Early on, I was in love with beauty. I don’t feel less because I’m in the presence of a beautiful person. I don’t go [imitates crying and dabbing tears], “Oh, I’ll never be that beautiful!” What a ridiculous attitude to take!–the Naomi Wolf attitude. When men look at sports, when they look at football, they don’t go [crying], “Oh, I’ll never be that fast, I’ll never be that strong!” When people look at Michelangelo’s David, do they commit suicide? No. See what I mean? When you see a strong person, a fast person, you go, “Wow! That is fabulous.” When you see a beautiful person: “How beautiful.” That’s what I’m bringing back to feminism. You go, “What a beautiful person, what a beautiful man, what a beautiful woman, what beautiful hair, what beautiful boobs!” Okay, now I’ll be charged with sexual harassment, probably. I won’t even be able to get out of the room!
We should not have to apologize for reveling in beauty. It is not a trick invented by nasty men in a room someplace on Madison Avenue….It is so provincial, feminism’s problem with beauty. We have got to get over this.
Granted, Paglia is unfairly homogenizing and stereotyping feminism, as my own favorite feminist scholar explains:
Few issues have caused more debate within feminism’s history than the sexualized representation of women….Feminist activists and scholars have long tangled with the issue of whether images liberate women from or enforce traditional patriarchal notions of female sexuality. From Laura Mulvey’s psychoanalytical constructions of the “masculine gaze” to Andrea Dworkin and Catherine MacKinnon’s longstanding appeals to broaden both cultural and legal definitions of pornography, there is a wide and influential range of contemporary feminist discourse on the ways in which women are manipulated and victimized through various cultural representations. These have led to a popular stereotype of the “feminist view” (if there ever were such a monolith) of the sexualized woman as a consistently negative one. However, the history and evolution of the women’s movement problematizes this stereotype, as women have actively demanded the right to act as free and discerning sexual subjects even as they may be interpreted or serve as another’s object of desire.
Be that as it may, in my experience there are precious few commentators on K-pop that heed Paglia’s imperative, let alone make any consent-based distinctions between negative and positive objectification. I’m especially frustrated with Korean commentators who, caveats about my article-searching skills aside, tend to view increasing sexual objectification — and/or sexualization — as a blanket evil, SISTAR usually only getting a mention as one, interchangeable example in a roll-call of groups at the forefront of thesepernicioustrends. Certainly, I’ve yet to find someone who bothered to find out if equality, respect and consent are indeed absent in your relationship with Starship Entertainment.
Then I remembered that if you want something done properly, you have to do it yourself.
So, I became your biggest fanboy, spending the last two weeks poring over all your interviews and TV appearances. Whereas I used to think that they were just mindless trash, and that you weren’t free to speak openly, I finally — belatedly — realized I could no longer simply assume either.
But ten plus hours of videos, and numerous reading later? No offense SISTAR, but now I know they’re mindless trash.
I’ve learned, for instance, that: Bora has a mole on her left ear (32:37); Hyorin met her first love when she was in her second year of high school (7:10); all of them just love Las Vagas (7:00); there is an unofficial rule that band members can secretly start going out on dates once they approach 1000 days since their debut, but as of 973 days neither Hyorin nor Bora had (15:20); Hyorin has a pet snake; Soyou prepared for Christmas, 2011 by listening to a lot of carols (1:55); Dasom‘s mother is a big fan of the host of YHY’s Sketchbook (4:35); and so mindlessly on and on…
I would have watched more, but stopped paying much attention after watching one show that had you all spitting gum at a target for five minutes. Then I quit altogether when I came across another that opened with a pig shitting, as if to taunt me. Because suddenly I realized, what on Earth was I doing? How was that pig shit really any different to the contents of all those other programs? (Source, right).
But, most of all, I was giving up out of frustration at how many interviewers and TV show hosts would waste their precious time with you by almost always asking the same sort of inane questions, with the same predictable “Awww-we-love-you-[insert city/country/name of show]-guyz” type answers.
True: I am highlighting the most inane, the most vacuous, the most trivial parts of them. This may be patronizing and unfair: after all, some people are interested in such things, I’d probably bemore interested myself if they were about, say, Lee Hyori, and providing them is an integral part of creating and sustaining a fanbase. Also, the Sketchbook one is interesting in another way — albeit a negative one — for the disproportionate attention given to the handful of samchon (uncle) fans in the audience (5:50; that will have to be another post!). And I did learn one thing, albeit via the Soompi blog, rather than a video — that perhaps you’re forced to wear short skirts sometimes:
SISTAR’s Soyu recently revealed her dislike of short stage outfits.
On the June 1 episode of “Beatle’s Code: Season 2,” Soyu honestly talked about the late controversies behind the group’s outfits.
Soyu stated, “It is a little upsetting, it might be a good thing in a way. Even if we wear the same hot pants as other girl group members, when we wear them people call it racy. We think it’s because we have a healthy image so we try to think of it in a good way.”
When asked if she liked wearing short skirts/dresses, Soyu answered, “I really hate wearing short skirts/dresses. Sometimes there are rude people who take photos from below us. There are even people who touch us with their hands.”
I’d add that sometimes PR people or press conference organizers will take advantage of this, only providing high stools for female celebrities to sit on (source, above-right). But Soyu, did you mean you would wear something different given the choice? Or that you just don’t like the perving? Why, oh why, didn’t the interviewer just ask?
And that was the best I got for ten hours work. (Readers will surely understand why I’ll refrain from the addressing the post to SISTAR from this point!) But in hindsight, perhaps it was naive of me to expect anything more than frequently tantalizing — but always unsatisfying — hints, for several reasons.
First, because I’ve already discussed the problem of Korean language sources in my ongoing Who arethe KoreanPin-up Grrrls? series. As always, I welcome readers’ suggestions for critical Korean commentary on K-pop; of course do know of, have read, and have translated some here; and acknowledge that my inability to find as much as I’d like doesn’t necessarily mean that there’s not more of it out there.
But frankly? As someone whose idea of a good time is to Google “성 상품화” after a couple of Black Russians, that caveat is sounding increasingly hollow and unnecessary.
Second, because for all the associations with the Korean idol and Japanese jumisho systems, as I’ll discuss in a moment, things are really little different for Western performers:
Women have always felt the pressure to look decorative or pleasing, but within pop and rock, when the star is the focus of a mass gaze, this expectation is increased tenfold. In the face of the pop orthodoxy that a woman is there first and foremost to look attractive, female artists have consistently had to negotiate the Image issue. “There’s always what we call the Cleavage Question,” said singer Suzanne Vega. “How much to show, when to show it, if at all.”
While Cleavage was the main sexual barometer of the 80s, when pop was in its infancy, with 20s vaudeville blueswomen and 40s jazz swingers, focus was on the Leg. With 50s dream babes the emphasis may have been on the Derriere, as opposed to the fetishizing of the Hair in the 60s. Whatever the focus, the acceptability of women in pop has rested on their ability to read and wear the codes, to promote whatever body part is fashionable at the time.
An early shot from Kate Bush’s 1978 publicity campaign has her looking full-lipped and big-eyed, wearing a clinging vest, her nipples showing through. When asked about her image at the time, Bush insisted that she didn’t feel exploited. “I suppose the poster is reasonably sexy just ’cause you can see my tits,” she continued matter-of-factly. “But I think the vibe from the face is there….Often you get pictures of females showing their legs with a very plastic face. I think that poster projects a mood….I’m going to have trouble because people tend to put the sexuality first. I hope they don’t. I want to be recognized as an artist.”
Some years later, at the time of her third or fourth album, the penny dropped. “I was very naive and I was very young,” she said of the early photo sessions which led to her being one of the most popular ‘wank’ images to grace student bedrooms. “It was all very new to me and, in the first year, I learned so many lessons about how people wanted to manipulate me.”
(Update: I really wanted to mention — but felt that the post already had more than enough quotes — “Selling an image: girl groups of the 1960s” by Cynthia J. Cyrus in Popular Music, May 2003, as the similarities between Korean girl-groups of today and US and UK girl-groups of the 1960s are simply astounding. Please email me if you’d like a copy, or of any of the other journal articles mentioned here.)
Third, because it’s by no means only Korean reporters and TV hosts that are restricted in what they can ask Korean stars. As John Seabrook revealed in “Factory Girls: Cultural technology and the making of K-pop” in last October’sNew Yorker, for instance:
Half an hour before the Anaheim show, I was backstage, on my way to meet Tiffany and Jessica, the two members of Girls’ Generation born and brought up in the U.S., who are both in their early twenties. An S.M. man was guiding me through the labyrinth of dressing rooms, where various idols, mainly guys, were having their hair fussed over and their outfits adjusted. There was a lot of nervous bowing. My minder hustled me along, telling me what questions not to ask the Girls. “Was it sad to say goodbye to your friends who didn’t make it?” he said. “Do you have a boyfriend?” He paused. “This is all going to Korea, and it’s a little different there,” he said. “So if we could stay away from the personal questions like boyfriends.”
(Update: Gag Halfrunt provides a second example in the comments)
Finally, because I watched Nine Muses of Star Empire (2012), an 82 minute documentary about Nine Muses’ life and training under management company Star Empire Entertainment, directed by Lee Hark-joon.
Or rather, I watched the 47 minute version that played on BBC World in mid-February (available here; it doesn’t embed well sorry), which byall accounts turned it into much more of a “journalistic exposé” than was originally intended, and certainly — deservedly — portrays Star Empire Entertainment in a very negative light. While SISTAR’s Starship Entertainment is of course a completely different company, I still probably wouldn’t even have bothered with their interviews if I’d first seen Nine Muses’ PR Manager (3:15) schooling them in exactly what to say at theirs, or their CEO (10:15) personally choosing — how empowering! — outfits that showed off their honeythighs:
That said, I do encourage readers to check out twointerviews of the director, particularly in the latter link where he says:
Q) In the documentary the managers can be seen deciding on the girls’ outfits, songs and choreography. Do the girls have any say in their group’s concept, or is everything decided on for them?
A) The girls’ and boys’ band concept is decided by the agency. However, not all successful bands are like that. As they adjust to the music industry, they start composing their own songs and have more of a voice in their concept. In the documentary, the girls are told by managers: “If you become a star, your opinion is law. If you think you are treated unfairly, become a star.” What the manger said is cruel but it shows a reality.
Next, I insist readers check out at least Part One of — and especially the much longer comments to — W. David Marx’s series at néojapanisme on the Japanese jumisho system that the Korean idol system is based on, and which it’s clearly still very similar to. (The introductory chapter to Idols and Celebrity in Japanese Media Culture{2012} is also helpful, as is Googling “idol” and “Seoulbeats“; here’s a good starting post). Assuming that you have, then it’s an opportune moment to stop and take stock here:
It’s difficult to find material on SISTAR specifically
There is great variation in different management companies’ relationships with their employees/groups/artists. Star Empire Entertainment, T-ara’s CoreContents Media, and KARA’s DSP Media would be at one end of the scale, and probably 2NE1’s YG Entertainment and The Brown Eyed Girls’ Nega Network at the other.
These relationships — i.e., level of groups’ freedom, autonomy, and involvement in their work — change over time, as indicated by director Lee Hark-joon above. To wit, SM Entertainment has reportedly improved in recent years, and just this week JYP announced that he no would no longer insist on having his name mentioned at the beginning of songs, and would allow his artists more freedom with composer choices
Not being able to ask artists tough questions doesn’t preclude us from making informed guesses about their relationships with their management companies. Moreover, unfiltered news and confessions does appear all the time, After School’s UEE admitting just last week that their CEO effectively forced them to do (painful) pole dances in their latest MV for example, and CL on the right (source; edited) mentioning back in March that she refused her company’s requests for her to get cosmetic surgery before her debut (something YG would later do a complete 180 on). Likewise, I hope SISTAR will be more — er — revealing in the future too.
But where does all that leave the question of how to determine sexual objectification in K-pop?
Recall that in the last post, I provided some criteria on sexual objectification devised by various feminist scholars, and concluded that most purported examples in K-pop (and specifically, SISTAR’s Gone Not Around Any LongerMV and TV performances) didn’t meet those. Commenter ‘dash’ however, to whom I’m eternally grateful, pointed out that because of the levels of coercion involved in the idol system, then most likely idols did meet those criteria, even if — the main thrust of my post — sexy dancing and showing skin aren’t necessarily sexually objectifying — or rather, negatively sexually objectifying — in themselves.
To refresh readers’ memories, here are the seven specific criteria devised by Nussbaum, plus three more provided by Rae Langton:
instrumentality: the treatment of a person as a tool for the objectifier’s purposes;
denial of autonomy: the treatment of a person as lacking in autonomy and self-determination;
inertness: the treatment of a person as lacking in agency, and perhaps also in activity;
fungibility: the treatment of a person as interchangeable with other objects;
violability: the treatment of a person as lacking in boundary-integrity;
ownership: the treatment of a person as something that is owned by another (can be bought or sold);
denial of subjectivity: the treatment of a person as something whose experiences and feelings (if any) need not be taken into account.
reduction to body: the treatment of a person as identified with their body, or body parts;
reduction to appearance: the treatment of a person primarily in terms of how they look, or how they appear to the senses;
silencing: the treatment of a person as if they are silent, lacking the capacity to speak.
Applying academic theories to the real world is often messy and unsatisfying, but to conclude that we just don’t know if SISTAR are coerced by Starship Entertainment, so we just don’t know if #3, #7, and #10 apply, so we just don’t know if they’re negatively sexually objectified or not? It just felt galling, as if the last two weeks had been a complete waste.
It also presented quite an impasse, which took another two weeks to overcome.
For a while, it was tempting to leave it just at that, as you could argue that objective definitions are actually unnecessary, and/or seeking them misguided. After all, you’d think devising some for pornography would be much easier, but my (layperson’s) impression is that despite laws distinguishing between its many forms, and despite various coda used by law enforcement agencies to police, say, child porn (for example, the COPINE scale), we’re actually no closer to having objective definitions of it than when Supreme Court Justice Potter Stewart famously said in 1964 that it was hard to define the hard-core stuff, but that he knew it when he saw it (note it was later regretted and retracted however).
Perhaps, that vagueness is partially because the world’s first peer-reviewed academic journal on pornography won’t even be launched until next year?
In contrast, Buszek’s quote in the introduction is a reminder that academic work on objectification has a long pedigree, and is indeed the primary means — and likely will remain the primary means — by which we discuss “the ways in which women are manipulated and victimized through various cultural representations.” And who could doubt it the necessity of doing so, after watching the following video?
Not what it may seem, Escher Girls describes it as:
A video about the straight cis male gaze in cinema (and video games), examples of it, and talking about how even when men are sexualized on screen, it’s still as active agents and not as a collection of body parts where the camera zooms in and cuts to various secondary sex characteristics. Not a new concept, but the video is still interesting, even as just food for thought.
I also think having it deconstructed visually like he does, helps one pay a little more attention to how the world around us is constructed via the media we consume, in even small subtle ways, like where the camera focuses, pans, and zooms in on, and the difference between cuts that show pieces of the body versus full face & body shots.
….Also, this doesn’t mean it’s NEVER a thing to do, sometimes it can be used very effectively, and increases the understanding of a scene…but it’s when it becomes the norm of depicting women in all situations…
So, after two weeks of banging my head against a brick wall, it finally occurred to me to Google PDF files with “sexual objectification” in the title. In just — ahem — five minutes of looking, I came across the solution in the form of “Sexual Objectification of Women: Advances to Theory and Research” in The Counseling Psychologist 39(1), 2011, pp. 6-38 by Dawn Szymanski, Lauren Moffitt, and Erika Carr, as I was immediately struck by how their five core — but very interrelated — criteria of a “sexually objectifying environment” were eerily similar to life in a management company:
A) Traditional gender roles exist
The first thing that came to mind upon reading this were the traditional gender roles perpetuated by a significant number — butbyno meansmajority — of songs and MVs by girl-groups, buttressed by the ridiculousdouble-standards of Korean censors. But, while that’s certainly something worth exploring, it’s more appropriate to focus on the environment in which management company employees work in.
Especially as this is a concept originally devised for places like Hooters (pp. 21-22):
Specific to the workplace, [one researcher] used the term gender role spillover to refer to the carryover of these traditional gender roles into work environments where they are irrelevant or inappropriate. This phenomenon is more likely to occur when gender role is more salient than work role and/or gender ratios are highly skewed, because under many circumstances, individuals use gender role stereotypes to guide behavior, especially in male-female interactions. In particular, gender role spillover occurs when women (more than men in similar occupational roles) are expected to project their sexuality through behavior, appearance, or dress. When gender role spillover occurs, the effects may be magnified when women hold jobs where one aspect is reminiscent of a sex object (i.e., cocktail waitress). In this position, women are likely to be targets of unwanted sexual attention but may (inaccurately) attribute the way they are treated to their job rather than to their gender. A dynamic is then set up where men are expected to take the role of sexual initiator. One potential outcome is a sexualized work environment where sexual remarks, seductive clothing, and sexual advances are tolerated and encouraged.
(Update: See here for more on Hooters in Korea {source, above})
B) A high probability of male contact exists (physically speaking, a male-dominated environment)
Here, the authors’ meaning is the greater numbers of men compared to women in the environment in question; lacking that data, this cannot be confirmed or denied in the case of Korean management companies. But we can guess — and this is confirmed by Nine Muses of Star Empire — that the female idols do have considerable contact with the same few men, and…
…the extent of contact with men [is] a key predictor of incidence of harassment, number of different types of harassment, sexual comments, sexual categorical remarks, and sexual materials for women. Thus, contact with men may serve as a mediator between women and sexual objectification (SO). Frequent contact with men may create a more sexualized environment, which in turn allows for more SO experiences. (pp. 22-23)
Next, consider the disproportionate power of those men:
C) Women typically hold less power than men in that environment
This can be taken as a given. But Seabrook puts it well, and the combination he describes is covered well in the comments to Part One of the jumisho series at neojaponismé:
When you replicate the American entertainment business, and add the Confucian virtue of rigid respect for elders to the traditionally unequal relationship between artists and suits, the consequences can be nasty.
I’d also add that although men can and do write, direct, and/or produce — for want of a better word — feminist songs and MVs, and that although those intended for heterosexual men can be willingly embraced by women (of all sexualities) nevertheless, the example of lyricist Kim Eana (and others) points to the common-sense conclusion that the more women in the industry, the more feminist and/or positively-objectifying songs and MVs will likely be produced.
D) A high degree of attention is drawn to sexual/physical attributes of women’s bodies
Environments where women are required, often by specifications of a uniform, to reveal and emphasize their bodies are clearly sexually objectifying. Additionally, wearing tight or revealing clothing may facilitate self-objectification, as women constantly review their appearance and the fit of their clothing in the surrounding mirrors. Supporting this notion, [one study] found that women in fitness centers who wore tight and fitted exercise clothing (gym tops and gym pants) placed greater emphasis on their appearance attributes and engaged in more habitual body monitoring than women who wore looser clothing (T-shirts and sweatpants). Relatedly, [other researchers] found that the attention focused on women’s bodies in fitness centers leads women to self-objectify more. (p. 23)
E) The approval and acknowledgement of male gaze
…girl watching is a “targeted tactic of power” where men use gaze to demonstrate their right to physically and sexually evaluate women. The activity serves as a form of playing a game among some men; however, the targeted woman is generally understood to be an object, rather than a player, in the game. Thus, from a male point of view, “acts such as girl watching are simply games played with objects: women’s bodies”. The effects of male gaze on women may be intensified by the accompaniment of sexually evaluative commentary. (p. 24; source, right)
And with that, I could finally conclude my month-long inquiry. Which in short, is that I now more or less agree with dash(!), the commenter that started me on it. Or in full, that:
Given everything we know about the idol system, it is fair to assume that management companies are sexually objectifying environments
Consequently, it fair to assume that female performers do not always consent to the sexual objectification asked of them
Consequently, it is negative sexual objectification
And crucially, if the management companies and/or performers feel that these assumptions are incorrect and unfair, that the onus is on them to prove us feminist whiners wrong
Yes, you can argue that that’s a lot of assumptions. And/or that, because the first set ivory tower criteria from the last post didn’t work in the real world, that I’ve merely gone and replaced them with another. Both criticisms are fair. Also, I acknowledge the very very broad range of topics above, and am aware of the many exceptions, over-generalizations, and just plain simple mistakes involved in covering them all. I welcome and appreciate readers pointing them out to me, and look forward to discussing them in the comments.
Yet most of all, I’m happy that I now longer feel so stymied, so…inadequate when talking about objectification in K-pop because I feel I won’t ever been able to hear enough about it — or indeed, anything about it — from the singers themselves.
Of course, the drudgery of religiously scanning news reports and interviews for their voices — i.e. to make assumptions into facts — is still essential, and, having recognized that, motivated fanboying is something I definitely plan to continue doing in the future. But spending hours toiling over, say, all 114 pages of the SISTAR tag on allkrap allkpop for those slip-ups before you can feel you can even write? Really, us feminist whiners can do much better than that.
And SISTAR, so can you too. Give it to me indeed.
You know what I mean!
Update: The dynamics of guest-host interactions on Korean talk-shows are a little more subtle than I gave them credit for in this post. See “Goo Hara is Allegedly Rude because ‘MCs Gotta MC’” at Seoulbeats to learn more.
p.s. Like this post? Did it keep you occupied for half an hour? Please consider making a small donation, to help me write more of them — I’ve only had one two so far this year! ㅠㅠ
When I lived abroad in Korea, I spent a lot of time doing work in cafes. Probably a 100 or more during my 2 years there. As such, I eavesdropped on thousands of conversations. And nearly every one of those conversations was about two topics: complaints re studying English and complaints re losing weight.
Maybe I’m just nostalgic for my bachelor days, but it’s conversations about “specs” (스펙) that I’ve really noticed myself. A Korean term for the criteria used to evaluate a potential spouse on, it’s also my experience that it’s almost exclusively used by women, although that may just be because there’s usually more women than men at my local Starbucks.
Either way, in February Kim Da-ye at the Korea Times argued that looking at marriage this way is a relatively new phenomenon, and that it’s “matchmaking companies that rate spouse seekers by specs [that] have fueled [such] materialism.” And, as if to bolster that point, Donga-Reuters would report on exactly the same phenomenon emerging in China after I’d already begun writing this post.
But as discussed below, matchmakers have been encouraging such pragmatism for decades, so they can hardly be described as driving that change in outlook. Rather, it’s economic factors that are responsible, as Kim later acknowledges in her article:
…today’s buzzword “Sampo” generation (삼포세대) …indicates a 30-something who has given up dating, marrying and giving birth because of the lack of financial means…
….What’s interesting about such preferences for the partner’s economic qualification is that they don’t come from conservative parents or rigid social structure but independent, young individuals….
….The near obsession with fine lifestyle is a contrast to the attitude of the baby boomer generation, many of whom used to say that they can start from a small rented room….
When asked why the younger generation isn’t willing make such a humble start, Lee, a single woman in her mid-30s working at a media firm, said, “Back then, amid fast economic growth, people had hoped that they would be able to climb up the social ladder and afford a bigger place in the future. Nowadays, people feel that if they start in a small room, they will be stuck there for the rest of their lives.”
The high cost of getting married naturally leads to some couples to be heavily indebted after the honeymoon ends. In addition to the Sampo generation, another phrase linked to both the economy and marriage has emerged — “honeymoon poor.”
And Kim — whose article is still very informative overall — gives several examples of engaged couples’ fights over money, some of whom ultimately break up. Yet those would not be out of place in popular discourses of marriage in, for example, the 1980s, when women’s magazines were similarly promoting the virtues of arranged ones. Presumably, at the behest of their advertisers:
Passage Rites Made Easy [A 1982 Korean book by Ko Chonggi] describes marriage through an arranged meeting as more “rational” behavior than simply falling in love because the candidates for romance and matrimony have already been carefully scrutinized by parents and matchmakers. Korean women’s magazines also emphasize the value of prior screening in choosing a mate, suggesting by the frequency with which they address this topic that their youthful readership is by no means convinced of the merits of matchmade matrimony:
Today, with the trend towards frankness in sexual matters, talk of “arranged meetings” or “matchmade marriage” might sound excessively stale. Even so, in marriage the conditions of both sides enter into things. Matchmade marriage, where you can dispassionately investigate these considerations beforehand, has some advantages that cannot be ignored (“The Secrets of a Successful Arranged Meeting,” Yong Reidi, 3 March 1985: 347).
The evolution of Korean courtship practices provides one excellent example of how notions of progress, of an enlightened “now” versus a repressive “then”, mask the particular disadvantages for women in new forms of matrimonial negotiations, be they “matchmade” or “for love” — a mask which sometimes slips in angry conversation or social satire. Through courtship and through all of the talk about getting married, notions of ideal “man” and “woman”, “husband” and “wife”, “son-in-law” and “daughter-in-law” are constructed, reinforced, and resisted….
….In Korean popular discourse, the evils of old-fashioned matrimony, in which near-children were forced by the will of their elders to marry total strangers, have been replaced by more enlightened practices. The “old days” are still on the horizon of living memory, but are recalled as from an utterly vanished time. In confessing that he never saw his wife’s face until his wedding night, the writer Cho P’ungyon states [in 1983] with a touch of hyperbole that “Today’s young people would consider this laughable and the faint-hearted might swoon away, but in my day these procedures were considered natural.”
The difference being that in 2012, financially-strapped singles can no longer afford to be so dismissive (nor Japanese ones either). Moreover, while they’re not marrying complete strangers perhaps, many Koreans do marry people they’ve only known a few weeks, as discussed in an earlier post. Also, some mild social coercion can indeed be involved, as Gomushin Girl explained:
It’s important to differentiate between different kinds of matchmaking arrangements…lots of Koreans use services that are similar to eHarmony, It’s Just Dinner, and other similar paid and unpaid services. Just like in the US, there’s free and paid computer matching sites, and more expensive and comprehensive personalized dating services. These offer a great deal of flexibility, and allow you to reject partners at many stages of the process – the worst consequence being that the agent in charge of finding you matches will decide you’re too picky, and start sending you “lower quality” matches. You’re free to meet multiple people at once, and they’re basically meant to facilitate dating.
However, 선 (Seon) matches are pretty different. Most of the time the people proposing the arrangement are close family or friends (of your parents), and parties are expected to make up their minds pretty quickly. Delaying too long or changing your mind after the first few dates is strongly frowned upon, and may even cause major social riftts. This means that women especially are pressured to marry people before they’re comfortable with them, and even if they’re not really what they’re looking for. Seon is serious, and you’re expected to commit yourself pretty quickly.
It’s also expected to override existing social relationships. My Korean host mother once called me up to ask if I’d go down to Busan to meet a friend’s son, who was interested in a seon meeting with me. I told her I’d just started dating someone, and her response was essentially, “That’s wonderful! When can you come to Busan?”
And on that note, let me leave you with a translation of the image that prompted this post, a poster for last week’s Slutwalk in Seoul. The slogan reads, roughly, “Let’s stop these fantasy gender roles now. Let’s play at being ‘masculine’ and ‘feminine’, 2012 Slutwalk Korea.” Many of the specs it mentions would be shared by people the world over, but there are also some quintessentially Korean ones:
For the “man” (literally, it says “manliness”):
키180이상 Over 180cm in height
전문직 A professional
대기업정규직 Regular worker at a big company
인서울4년제 Went to a 4-year university in Seoul
자차소유 Owns a car
장남아닐것 Not a first-born son
데이트비용 Pays for everything on a date
신혼집구입 Buys a home after marriage
사회생활잘함 Good social skills
성격좋음 Good personality
술잘마심 A good drinker
정력왕 Good sexual stamina
For the woman (“womanliness”):
키170미만 Under 170cm tall
몸무게50미만 Under 50 kg
가슴C컵이상 A C-cup or over
30살이하 30 or under
날신한몸매 Thin body
작고하얀얼굴 Small and white face
화장은기본 Always wears make-up
제모는상식 Shaves legs and underarms
명품백하나쯤 Have at least one brand-name handbag
애교있는성격 Have aegyo
시댁을부모처럼 Treats parents-in-law like her own parents
섹스경험없음 Be a virgin
Are there any others readers would add? Especially Korean ones?
(For more posts in the Korean Sociological Image series, see here)
Back in 2004, I would study Korean by translating articles about Lee Hyori’s breasts. Because that was much more interesting than reading about the joys of kimchi-making in Korean textbooks.
So, I hardly romanticize that era as more innocent and chaste than today’s. Nor, by highlighting just one complaint by one women’s group from then, do I mean to imply that the Korean public was necessarily more prudish back in 2004, or that it’s necessarily more permissive today. After all, my Google News Alert for “성상품화” (sexual objectification) still provides me with fresh critiques of the recent Miss Korea Pageant every day. And who can forget the role “Bikini Girl” played in April’s congressional elections?
Having said that, things definitely have changed in 8 years:
Starting about 2006, ubiquitous soju ads started featuring women in revealing clothing after decades of almost exclusively using demure, virginal-looking models.
A little later, dominant media narratives about girl-groups, depicting middle-aged male fandom as platonic rather than sexual, provided a window for their objectification to flourish.
And last but not least, it’s difficult to find an advertisement for water-parks (also ubiquitous) that doesn’t feature a scantily-clad girl-group, with one—Ocean World—even inventing a group specifically for that purpose. (Boy bands and male models are used also, most notably by Caribbean Bay below, but my strong impression is that there’s much less of them than women)
In short, it is via the increasing objectification of (especially) girl-groups that you can see a clear McDonalidization of Korean cultural industries in recent years (see here, here, here, here, and here for more on the hows and whys). And, because of that shift, it’s difficult to imagine a complaint like this being given much attention in 2012:
전남관광 책자 두고 ‘여성상품화’ 논란 일어 / Controversy over Sexual Objectification of Women in Jeollanam-do Tourist Brochure
지난 6월초 전남도가 여름 관광객을 겨냥해 제작배포한 관광 홍보책자 ‘남도스케치’에 사용된 비키니 차림의 여성사진이 논란이다. 광주여성민우회는 14일 성명을 통해 “남도스케치 배포를 즉각 중단하라”고 요구하고 나섰다.
Controversy has arisen over the use of women in bikinis in the June edition of tourist brochure Namdo Sketch, a widely-distributed brochure aimed at summer tourists . In an announcement on the 14th, the Gwangju branch of Womenlink demanded that it stopped being distributed immediately.
(Source: James Turnbull)
전 남도는 ‘남도스케치’를 제작하면서 책 표지, ‘전남이 추천하는 여름 여행지 BEST’ 중 완도 명사십리 해수욕장 등 7곳을 소개하면서 비키니를 입은 여성의 사진 10여장을 게재했다. 이 책자는 겉표지까지 총 85페이지로 구성됐으며 비키니 사진은 책자 앞 부분에 게재했다. 전남도는 제작된 책자 2만여부를 터미널 등 공공장소와 전남도내 기초단체 등지에 배포를 마친 상태이며 조만간 2쇄에 들어간다는 계획이다.
이에 대해 광주여성민우회는 “여성을 성 상품화했다”면서 전남도의 공개사과는 물론 책자 배포 중단을 요구하고 나섰다.
With a cover title of “Best Recommended Tourist Sightseeing Areas in Jeollanam-do” [James – I can’t see that title myself, but unfortunately that opening photo was very small], Namdo Sketch introduces 7 tourist sights, including Wando and Myeongsashibri Beach, and uses a total of 10 pictures of women in bikinis on the front cover and in the first part of the brochure, out of 85 pages. By the end of its first printing, the Jeollanam-do Provincial Government had distributed roughly 20,000 copies to transport terminals, public places, and civic groups, and planned to make a second printing.
Gwangju Womenlink said that the brochure sexually objectified women, and demanded a public apology as a matter of course, as well as a halt on further distribution.
“여성 성 상품화 한 것, 배포 중단”…”문제제기 이해하지만, 시원한 여름을…” / “This is the sexual objectification of women, distribution must stop”…”We understand, but hey: this is summer…”
광주여성민우회는 “전남 관광홍보는 여성의 비키니만이 유일한 대안인가”라며 “공공기관에서 나온 책자인가 할 정도로 낯뜨거운 장면이 많이 실려 있어 당혹스러움과 황당함을 느낀다”고 밝혔다.
Gwangju Womenlink argued that “Are women in bikinis the only option for a tourist brochure?”, and said “We are embarrassed and perplexed that a public institution would go so far as to use such crude [James – I think this is a better translation of “낯뜨겁다” than “obscene” or “rude”] images in a tourist brochure.” (source, right)
이어 “지역에 관광객을 유치하기 위해 명소를 소개하는 것은 좋지만 관광지역의 구체적인 정보와 특색 있는 프로그램의 홍보 대신 여성의 비키니 복장을 내세워 시선을 끌어보고자 하는 공무원의 얄팍한 속셈은 용납될 수 없는 행위”라고 비판했다.
Continuing: “It is good that tourists are being attracted to this area by having places of interest introduced to them. But instead of providing concrete information and unique tourist programs, the PR simply consists of pictures of women in bikinis, designed to attract one’s attention. This is both shallow and misguided of Jeollanam-do officials, and can’t be forgiven.”
또 여성민우회는 “지역의 명소를 알려내기 위한 기본 조건은 다른 지역과 차별되는 테마를 만들어 남도만의 색다른 맛을 느끼게 하는 것이다”면서 “노력해야 할 것은 따로 있는데 엉뚱한 것으로 메꾸려는 것은 직무유기”라고 주장했다.
여성민우회는 “여성의 성 상품화를 부추기는 공공기관의 홍보책자는 결코 용납될 수 없다”면서 ‘남도스케치’의 배포중지를 요구했다.
Also, Womenlink emphasized that “What should have been done to inform tourists about places of interest was showing them how different they were to other ares and what unusual tastes, experiences, and feelings Jeollanam-do has to offer. Instead of making an effort and doing their duty though, officials offered this rubbish.”
It added that “Promoting the sexual objectification of women is never acceptable”, and so demanded an immediate halt to the distribution of the brochure.
이에 대해 전남도청 한 공무원은 “문제제기는 이해한다”면서도 “여성의 사진을 표지에 넣는다고 해서 이 책자가 눈길을 끌고 있는 것은 아닌 것 같다”고 말했다.
그 러나 또 다른 공무원은 “여성의 비키니 사진을 두고 상품화까지 이야기하는 것은 지나친 것 아니냐”며 “오히려 여성단체들이 그렇게 주장하면서 폄하시킨 것은 아닌지 모르겠다. 물론 어느 정도는 이해할 수 있지만 이런 사진을 많이 사용한 것도 아니지 않느냐”고 주장했다.
In response, a Jeollanam-do official said ” We understand the concerns, but it’s not because of the women in bikinis on the cover that people are drawn to the brochure.” Another emphasized that “It’s a complete exaggeration to claim that just pictures of women in bikinis is objectification. Rather, it’s women’s groups that are degrading women by doing so. And it’s not like we used many in the brochure.”
관광책자 제작 담당부서인 전남도청 관광진흥과 이명흠 과장도 “여성단체의 지적사항에 대해서 전혀 모르는 바는 아니다”면서도 “행정관청에서 발행한 책자여서 그럴텐데 여름에 맞춰서 시원한 해수욕장과 수영복을 입은 모습의 여성을 모델로 했을 뿐이다”고 말했다.
이어 이 과장은 “행정기관이 발행했다는 느낌이 들면 잘 보지 않는다. (관광객들의) 눈길을 끌 수도 있다는 생각에서 진행한 공격적인 마케팅의 일환이다”며 “너무 한쪽으로만 생각하지 말고 발상을 바꿨으면 좋겠다”고 주장했다.
Lee Myung-hum, the head of the Tourism Promotion Office of Jeollanam-do Provincial Government that produced the brochure, said “It’s not like I don’t understand women’s groups concerns. But only swimsuits are appropriate for female models promoting cool swimming areas in the summer.” He added that “No-one ever pays attention to anything produced by a council tourism promotion office. The images were simply part of an aggressive marketing technique designed to get the attention of tourists, and shouldn’t be overanalyzed.”
한편 ‘남도스케치’ 표지모델은 전남도청 여성 공무원 중 희망자들이 참여하기도 했으며, 지난해에도 전남도는 여름 관광홍보 책자를 제작하면서 표지 등에 비키니을 입은 여성 사진을 게재한 바 있다.
The models used in the brochure included Jeollnam-do female officials [James — it says only the cover, but there were only 2 women on that], and a similar brochure was produced the previous year (end).
James — While the Jeollanam-do officials didn’t sound too sympathetic in that June 2004 article, another from the next month points out that in the second printing the bikini models were removed from the cover and 2 more pages, although some did still remain. It’s from that article that the before and after covers came from.
(For more posts in the Korean Sociological Image series, see here)
With covers like these, it’s easy to overestimate the “Westernizing” effects international magazines have on modest Korean readers. Especially by those who resent such changes.
Say, those who have ever called someone a “beanpaste girl” (dwengjangnyeo; 된장녀) for instance, a derogatory term for young women that supposedly spend beyond their means in pursuit of a Sex and the City lifestyle. But which in practice they can be called for doing no more than simply buying Starbucks coffee, nice clothes, or foreign food.
When such decadent women want to do some reading while sipping their frappuccinos though, until recently they were much more likely to be seen behind an international women’s magazine than a purely Korean one. That wasn’t just confirmation bias by their accusers.
Why are they so popular? And why, despite that, are they still not quite as big an influence as they may appear? Let’s answer the first question in this post and Part 2, and the second in Part 3 after that.
There are three reasons they are so popular. First, a practical one. Consider why they were once able to justify more expensive ad rates than Korean competitors, despite having much lower circulations (Sook & Firth, 2006; see the end of the post for references):
According to an interview with a media expert in an ad agency (June, 2004), international magazines justify [them] by claiming that they use modern printing techniques, higher quality paper, glossy covers, and more sophisticated advertising techniques…
I doubt that this difference in quality still applies in 2012. But when it did, it would have quite literally added some gloss to their preexisting exotic appeal. So much so, that the combination meant that international magazines:
…[could] deliver the ‘right target’ to advertisers. Instead of housewives, the major target audience of international magazines is single women. They are a segment who is interested in fashion and beauty and who possess disposable income.
Having different targets meant different content, which is the third and the most important source of their greater popularity, to be covered in Part 2. Indeed, jumping ahead, the greatest impact of international magazines has been that: a) most domestic competitors have likewise sexed-up their own content in order to better appeal to spendthrift single women; and b) a slew of wholly Korean magazines exclusively aimed at them have also appeared (e.g. Singles/싱글즈, not quite the symbol of Western depravity it may at first appear). And in light of that, it behooves me to point out that this series of posts is based on 5 and 6 year-old sources using 8 year-old data, and to reiterate that international magazines may actually no longer be the preferred choice of single Korean women.
But still: regardless of which are the more popular now, and well before consumers can get to grips with content like “His First Sex”, first they have to be persuaded to open a magazine at all. And ever since the first Korean edition of Elle appeared in the Korean market 20 years ago, international magazines’ combination of exoticism and content aimed at young, hip Korean women (rather than fuddy-duddy ajummas) has been a powerful and enduring source of appeal.
Possibly, the sophisticated consumer in you balks at that at something so simplistic-sounding, especially if you’re one of those young, hip Korean women yourself. But then no matter how impervious to suggestion we all like to think we are, on occasion we’ve all bought magazines primarily for things as frivolous as: the feel of the glossy paper; the “edgy” photography; ego-boosting headlines (“2012 Is Your Year!); the rebellious frisson of purchasing something with a nude person on the cover in a crowded bookstore; and so on. Maybe, if we’re honest, as something to be seen with too, and/or because we feel it’s what our imagined selves ought to buy. For its possession can signify aspiration towards or membership in a social class or group (in sociological terms, a form of “objectified” and/or “institutionalized” cultural capital), even if only to ourselves.
Say, like my April 2000 copy of the New Zealand music and lifestyle magazine re:mix for instance:
Partially, I present that here to demonstrate that I’m not trying to distance myself from people who buy magazines for “shallow” reasons, a common failing of commentators on pop-culture. But primarily, I do so to admit my own intellectual baggage, and the possibility that I’m simply projecting. By all means, please call me out on that if you think so, and of course just because re:mix happened to trigger various cyberpunk-millennial fantasies in me at 24 – and, ahem, still does at 36 – doesn’t mean that all 24 or 36 year-old Korean women likewise buy international magazines simply to indulge in their own Occidentalist fantasies.
But then, surely some do. And whereas I knowingly made particularly strong associations between a magazine and a life I aspired to, the possibility of consumers making any associations at all is precisely what magazine editors are aiming towards, influencing all aspects of its production. As this marketer explains:
Consumers have gathered from the beginning of consumption. Auto enthusiasts, quilting bees, and Tupperware parties are early examples of the impulse. Many consumer groups share an affiliation that is based upon enthusiasm and knowledge of a specific consumption activity.
In fact, academics and consultants have recognized these groups and dubbed them “consumer tribes” – a term borrowed from anthropology, describing groups of people who are brought together not around something rational, such as a job, but around deeper, more profound needs, such as kinship, passion, and identity.
Moreover, just like advertisers are constantly inventing new role models for consumers to aspire to, all the better to sell them products that (supposedly) help them achieve that goal, it’s especially helpful for companies if those creations are centered around their brands (think of the stereotypical Apple or Harley Davidson consumer for instance). This is especially true for foreign companies entering a new overseas market for the first time, as (source, right):
…they seek a sense of familiarity and want control over their brands. In order to meet their demands, advertising agencies focus on “developing what are deemed to be more cost-effective global campaigns that circumvent national borders by creating more expensive global consumer tribes linked by lifestyle values or preferences rather than spatial location.” (source, quoted in Sook & Firth 2006; my emphasis)
Logic which certainly applied to magazine producers (quite explicitly so by Cosmo below!), and accordingly it’s via advertising that international magazines can be said to have had the greatest Westernizing effect on the Korean media, as will be discussed next week.
But before I do, let me leave you with a parallel from the real world, lest you’re still unconvinced about the importance of branding by magazines.
To be precise, a parallel from an unidentified brand name shoe store in North England. Sociologist Steven Miles worked there for 10 weeks in the mid-1990s, posing as “an especially enthusiastic member of staff who was showing particular interest in customers and their purchases”, asking them numerous questions in order to (Miles, 1998):
…address the significance of consumption in their lives, most particularly in relation to the training shoes (sneakers) they were considering purchasing. The meanings with which these shoes were endowed, the role that these meanings played in the construction of personal identities, and the cultural context in which such meanings operated, were therefore the issues addressed….
The priority…was for the customer to discuss the role that training shoes (and often, as the conversation developed, other types of consumer goods) had in their lives, and what factors they believed influenced that role.
Sneakers may sound like a strange topic here, but recall that they were once considered so important by young people that they were prepared to mug and even kill for them, and Miles is very positive about the important, pro-active role one’s consumption choices can play in one’s identity, whether of sneakers of anything else.
However, it’s especially the next that has echoes in the purchase of magazines, by any age group (source, right):
…consider the atmosphere that the management actively seeks to promote in its stores. All branches of the sports store concerned are dominated by a large TV monitor overlooking the shop floor. This acts as a magnet for passing customers. British branches of the store often broadcast MTV…as far as the head office is concerned, this helps to create a relatively straightforward means of perpetuating a superficial feeling, on the part of the customer, of personal familiarity with what it is to experience this particular store.
And in particular (my emphasis):
What is also of interest in that paradoxically, measures are taken by the company to actively disguise the impersonal nature of the experience of shopping [there]….Though on the one hand the company’s training literature is entirely open about the importance of giving the consumer a common experience on entering the store in whatever country, on the other, any hint that efforts are being made to control such an experience are hidden from the customer’s actual perception of the shopping environment.
In the case of international magazines, these can be things as trivial as the choice of font and line-spacing, all designed to replicate the appearance and style of the overseas editions on which they’re based. Which may sound trivial, but next week I explain that, these days, Korean editions of international magazines have on average only 30% of “lift” material taken from those (down from 60% a decade ago), much of which has no more resemblance to the original articles and so on than the rough subject and the look. Or in other words, that “international” magazines sold here certainly have a foreign veneer, but are really a lot more Korean than they may seem.
Yet a veneer considered so enticing to consumers, that the Korean magazine Woman Sense/우먼센스, for instance, would change its cover title to English in 2009:
But all that will be discussed in Part 2 and 3. And on that note, apologies for the day’s delay with this post, the best I could do after having to get my modem changed 3 nights in a row last week(!) and thanks to all readers who tried to find copies of Sook’s and Firth’s papers below for me, and/or passed on other interesting related papers instead. As it turns out, while their download links on their citation pages here and here still aren’t working, if you do a search on the main allacademic page for, say, abstracts with the terms “Korea” and “magazines” in them, then you’ll get a list of search results with links that do work, and so you can click here and here for PDFs of them (or just ask me to send them).
Sources:
– Oh, Hyun Sook. and Frith, Katherine. “International Women’s Magazines and Transnational Advertising in South Korea” Paper presented at the annual meeting of the International Communication Association, Dresden International Congress Centre, Dresden, Germany, Jun 16, 2006
– Oh, Hyun Sook. and Frith, Katherine. “Globalization and Localization in the Production Process of International Women’s Magazines in Korea” Paper presented at the annual meeting of the International Communication Association, TBA, San Francisco, CA, May 23, 2007
– Miles, Steven, “McDonaldization and the global sports store: constructing consumer meanings in a rationalized society” in Mark Alfino, John Caputo, and Robin Wynyard, ed.s, McDonaldization Revisited: critical essays on consumer culture, Praeger Westport, 1998, pp. 53-65.
Update, October 2013: Alas, I never did get around to writing Parts 2 and 3, feeling that they would require too much regurgitation of the source material. Instead, I wrote a single, much shorter article for the Autumn edition of Busan Haps.
Many girls dream of being princesses and many also imagine a fairy tale of their face gracing the cover of popular fashion magazines. Young artist, Tumblr user, and admitted Disney fan, Mary (Petite Tiaras) gives us a mashup of the best of both worlds by designing covers for popular fashion magazines, such as Vogue, Vanity Fair, and Elle, with Disney princesses as cover girls.
See there for more examples. A big fan of Peggy Orenstein’s Cinderella Ate my Daughter, I loved the uncannily accurate satire, and couldn’t help but compare some real Korean magazine covers, compiled together each month by Eiffel in Seoul:
Probably the biggest thing of note though, is the lack of Korean celebrities on any covers except Céci, which is a little disappointing. Lest the editors be accused of cultural imperialism though, Korean consumers actually tend to prefer Western models and celebrities, at least in women’s magazines.
Also, I was hoping that seasoned pop-culture commentator Alice Jeong Turnbull (5), would be more scared than drawn to them (especially that “edgy” allure cover), but instead she told me that they were “nice”. Still, I suppose that’s an improvement over the usual “pretty”!
No, me neither, and frankly I find most new girl groups virtually indistinguishable from each other these days. But it turns out that VNT may actually be quite different, its 3 members explicitly wanting to “focus more on their music rather than their visuals.” Like rapper of the group Lil’J (릴제이) said in a recent interview:
“One thing that I’m confident about is, like our CEO stated, our music. We’ll become a team that wins because of our talents, not our looks. Tina and I dropped out of high school for this, and we will be sure to show everyone our passion for music.”
And later:
“We may be a girl group, but we dream of changing the Korean music industry with our music. Our first and foremost goal is to have our fans listen to high quality music. We want to become the top in every aspect, and later become seniors that lure others to dream of becoming like us. Of course, we also dream of an award at the year-end awards this year.”
Of course, that may well just be hype. And I’m not sure how a photoshoot in December’s Maxim Korea fits in with that sentiment exactly, with subsequent “news” reports on it overwhelmingly focusing on their hitherto hidden S-lines. But they do still need some publicity of course, so I’ll give them the benefit of the doubt for now.
As for their music, judge for yourself with their first single Sound (소리):
Personally it’s a little slow for my tastes, and despite their similar look to 2NE1 (투애니원), there’s definitely nothing about grrrl power in the lyrics. Indeed, quite the opposite really, as they’re all about passively waiting for a man…and which is precisely what Yumi (유미) appears to be doing on the magazine cover come to think of it.
Or is she?
If so, then I hope *cough* he comes soon, as she looks pretty uncomfortable really. But is that really just a sex position she’s in?
Granted, Maxim Korea isn’t exactly averse to placing women in ostensibly sexually attractive poses, but which just a few seconds’ thought demonstrates would be quite impractical and awkward in reality (especially for the woman). Take 18 year-old model Om Sang-mi (엄상미) in the same edition for instance, spreadeagled in a shopping trolley.
But with the top half of Yumi’s body sticking out unnaturally like that, and with those red pants, that hairstyle, and puffed-up frilly shirt to boot? In line with the Christmas theme, then I think the main point is actually to make her look like a turkey.
Prove me wrong!^^
(For a similar example of women’s bodies being compared to meat in the Korean media, seehere)
Yes, I’ll be talking about Korean gender issues on Busan e-FM’s “Let’s Talk Busan” show on Sunday evening again, this time with new host and also Koreabridge owner and manager Jeff Lebow. Please tune in via the station website at 7pm Korean time if you’d like to listen, and as soon as that finishes at 8 I’ll be doing a live video webcast at Koreabridge too, where you’ll be able to talk to me either via the chatroom or by calling me directly via Skype (with or without a webcam).
As you’d expect though, the Busan e-FM interview was actually done a week ago, and unfortunately I tried to say too much in too short a space of time. I’ll probably want to use the webcast to qualify and/or add more details to the sometimes broad generalizations I made in that then(!), but of course we can talk about anything other callers like really. If you don’t get distracted by my two young daughters that is, who will probably be climbing all over my lap or dancing on the desk as soon as they hear me speaking!^^
For those of you that miss either show though, never fear, for I’ll post the files for you to download and/or listen to next week.
Meanwhile, thanks very much to 10Magazine also for selecting The Grand Narrative as its Blog of the Month for July. Unfortunately, that probably makes any subsequent endorsement of mine sound a little insincere, but for what it’s worth if I was single or didn’t have any children then I really would regard its calender section alone as indispensable for living in Korea. Much easier to read in a magazine format than online though, you could do much worse than pick up a copy for a mere 3500 won.
( 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)
With apologies for not being able to mention more of you in the 800 word limit, here is my article in Busan Haps magazine based on your thoughts on the sudden increase in the number of bloggers discussing dating and marrying Korean men. Thanks again for your help!
Update: Ironically, just 2 days after that went up, Hot Yellow Fellows reports a lull in the number of new blogs on the subject, and most of the rest going “into dating hibernation, either due to leaving Korea (what’s up.), having gotten into relationships, or running into bad luck/apathy”!
(If you’d like to leave any comments, please do so on the Busan Haps website)
If you’ve followed a link here, please note that this post was deleted and completely rewritten in January 2012, but unfortunately I’m unable to do automatic redirects for single posts sorry. Instead, please click here for the new version.
Estimated reading time: 2 minutes. Image sources: @pompomiya
The Grand Narrative 
