Shades of Race and Color : The Recognition of Colorism among University Students in Korea

Joo, Seung-hye(주승혜) 건국대학교 스토리앤이미지텔링연구소 2019 스토리&이미지텔링 Vol.17 No.-

본 연구는 스킨 컬러 설문조사를 중심으로 현재 한국사회가 직면하고 있는 다문화사회, 글로벌 컬러리즘, 세계가 직면하고 있는 문화, 경제, 사회정치 전반에 나타나는 현상으로서의 컬러리즘의 문제점에 대한 이해와 더불어 피부색을 중심으로 한국 대학생의 컬러리즘 인식에 대한 진단을 목적으로 한다. 설문의 제1세트에서는 한국 대학생의 컬러리즘(Colorism)이란 단어자체의 인지도(Yes/No)와 인종과 피부색을 어떻게 인식하고 있는지를 탐구하고자 했다. 제2세트에서는 자신의 피부색에 대한 인식(Black/Red/Yellow/White), 가지고 싶은 피부색, 피부색톤 선호도(Lighter or darker)와 그에 따른 노력, 매력적인 피부색에 대한 질문항목으로 컬러리즘의 내재화의 확인을 목표로 했다. 제3세트에서는 피부색에서 기인된 차별경험(Yes/No)과 차별에 대한 직접/간접 경험에 대한 질문으로 컬러리즘에 의한 편견, 선입관, 차별사례를 분석하고자 했다. 제4세트에서는 우리사회에 컬러리즘의 유무(Yes/No)와 Yes로 응답한 경우 그 원인에 대한 질문항목으로 한국 대학생들이 인식하는 컬러리즘의 원인을 분석하고자 했다. 인종을 피부색으로 나타내는 한국 대학생들의 인식에서 나타나는 바와같이 인종과 피부색은 함께 연구되어야 한다. 상대적으로 피부색에 대한 차별 경험이 적은 것으로 나타나는 우리사회에서 피부색에 기초한 컬러리즘에 대한 인지도가 매우 낮음에도 불구하고, 밝은 피부톤에 대한 선호도가 높은 까닭은 무엇인가? 그것은 흰 피부가 경제적 부와 문화적 세련미, 더 나아가 미의 상징으로 뷰티비지니스, 화장품 산업 등 막대한 광고비, 미디어를 통해, 그러한 이미지와 상징성이 확대 재생산되기 때문은 아닌가? 역사적으로 백인성의(whiteness) 이데올로기와 함께 인종이란 용어는 지식의 착취적, 지배이데올로기의 억압적 체제를 실행하는데 사용되어져 왔다. 글로벌 컬리러즘의 문제는 표면적으로는 사회문화적 이슈로 인식되기 쉬우나 컬리리즘이 경제영역에까지 확장되는 파급적 효과에 대해 사회 과학적, 경제학적 접근이 요구된다. 한국의 컬러리즘은 서구의 컬러리즘과 그 역사와 문화 환경 등 그 배경이 다르기 때문에 그 특수성을 고려한 연구와 문화정책이 시행되어야 한다. 글로벌 컬러리즘의 영향력 아래 외국인 유학생,노동자, 결혼이민자 등 우리 사회의 소수자들이 당면할 수 있는 불이익을 국가 통계로 시각화하는 것은 이들을 포용하기 위한 정책수립을 위한 선결 과제이다. 현시점에서 한국사회의 컬러리즘 관련 정보를 수집, 분석하는 것 역시 한국인의 문화수용능력 향상을 위한 전제에 일보진전이 될 것이다. 제국주의의 야만의 역사 속에서 컬러리즘과 백인성(White nationalism)의 역사가 어떻게 인종과 컬러의 베일에 싸여져 왔으며, 컬러리즘이 지금도 어떤 패러다임으로 지속되고 있는가를 이해하는 것은 세계시민으로서 갖추어야할 필수 지식이다. 다문화사회의 문턱에서 균형 잡힌 조화와 평등, 평화로운 세계문화에 기여하며 함께하기 위해 컬러문화에 대한 자료수집, 연구, 교육이 필요하다. This paper tries to diagnose Korean university students’ perception of color culture/colorism(anticolorism) based on skin color. It is the goal and challenge of this study to research multicultural capability/perception, value of life, identity, equality consciousness associated with color-coded culture. Throughout history, we have created the story and image of color. The way we perceive varieties of color has become the way we view the world. It is not only the story of colors/color culture but also the story of the power relationship of whiteness. The image and symbolism of color can vary depending on the context of culture and circumstances. A better understanding of shade of race/color helps facilitate recognizing prejudice and discrimination in color-coded culture of colorism in society. Colorism, one of the recurring themes throughout the history of the human race should not be represented and practiced in Korean society as it has been in skin color stratification associated with imperialism and white nationalism. For a better culture capability to deal with the multicultural diversity and deconstruct colorism(pigmentocracy), this study researches and diagnoses the main cause and effect of colorism(anticolorism). The data for discussing the perception of colorism among Korean university students was accumulated through questionnaires conducted with 631 university students between September and December 2016. Korean university students ages 19-25 each answered ten questions as follows: Perception of colorism and racism (questions 1-2), perception of their own skin color and preference (questions 3-7), presence of discrimination by color and direct/indirect experience (questions 8-9), existence of colorism and main causes (question10). It is hoped that this research will help bring attention to the need for more research on colorism as a measure for multicultural capabilities and education on the subject for Korean university students facing muticultural society.

Shades of Race and Color : The Recognition of Colorism among University Students in Korea

주승혜 건국대학교 GLOCAL(글로컬)캠퍼스 스토리앤이미지텔링연구소 2019 스토리&이미지텔링 Vol.17 No.-

This paper tries to diagnose Korean university students’ perception of color culture/colorism(anticolorism) based on skin color. It is the goal and challenge of this study to research multicultural capability/perception, value of life, identity, equality consciousness associated with color-coded culture. Throughout history, we have created the story and image of color. The way we perceive varieties of color has become the way we view the world. It is not only the story of colors/color culture but also the story of the power relationship of whiteness. The image and symbolism of color can vary depending on the context of culture and circumstances. A better understanding of shade of race/color helps facilitate recognizing prejudice and discrimination in color-coded culture of colorism in society. Colorism, one of the recurring themes throughout the history of the human race should not be represented and practiced in Korean society as it has been in skin color stratification associated with imperialism and white nationalism. For a better culture capability to deal with the multicultural diversity and deconstruct colorism(pigmentocracy), this study researches and diagnoses the main cause and effect of colorism(anticolorism). The data for discussing the perception of colorism among Korean university students was accumulated through questionnaires conducted with 631 university students between September and December 2016. Korean university students ages 19-25 each answered ten questions as follows: Perception of colorism and racism (questions 1-2), perception of their own skin color and preference (questions 3-7), presence of discrimination by color and direct/indirect experience (questions 8-9), existence of colorism and main causes (question10). It is hoped that this research will help bring attention to the need for more research on colorism as a measure for multicultural capabilities and education on the subject for Korean university students facing muticultural society.

Politics of ‘Othering’ in Image and Space:From Skin Color to Underneath the Skin

주승혜 건국대학교 GLOCAL(글로컬)캠퍼스 스토리앤이미지텔링연구소 2016 스토리&이미지텔링 Vol.12 No.-

In this paper I focus on the politics of othering in image and space imbedded in Colorism. In the twenty-first century the problem of race matters, but the problem of color still matters in multi-cultural, sociopolitical, and economic areas because power of whiteness constantly produce and reproduce prejudice and discrimination on image and space by the politics of othering in Colorism and white nationalism. Even last a few decades the sociological approach to Colorism has been extended in various ways, it is said that the researches on this field of skin color and Colorism are in its infancy. The problem of color and Colorism based on skin color tone has been deeply involved Slavery and Jim Crow segregation in the history of the United States. The One drop rule is one of the representative laws to alienate “others” by the politics of othering to maintain “pure whites” “underneath the skin” as a social control. The brown bag test in blue-Vein society of black community is also shown as color prejudice and discrimination manifested by the power of whiteness/white supremacy. Analyzing and evaluating color ideology in Colorism as an exploitative system would help to reveal the power of the dominant culture and ideology as manifested in Colorism. Eliminating the color line in the “color cast” is to make on race different people of color in the global world.

Politics of ‘Othering’ in Image and Space

Joo, Seung-hye(주승혜) 건국대학교 스토리앤이미지텔링연구소 2016 스토리&이미지텔링 Vol.12 No.-

In this paper I focus on the politics of othering in image and space imbedded in Colorism. In the twenty-first century the problem of race matters, but the problem of color still matters in multi-cultural, sociopolitical, and economic areas because power of whiteness constantly produce and reproduce prejudice and discrimination on image and space by the politics of othering in Colorism and white nationalism. Even last a few decades the sociological approach to Colorism has been extended in various ways, it is said that the researches on this field of skin color and Colorism are in its infancy. The problem of color and Colorism based on skin color tone has been deeply involved Slavery and Jim Crow segregation in the history of the United States. The One drop rule is one of the representative laws to alienate “others” by the politics of othering to maintain “pure whites” “underneath the skin” as a social control. The brown bag test in blue-Vein society of black community is also shown as color prejudice and discrimination manifested by the power of whiteness/white supremacy. Analyzing and evaluating color ideology in Colorism as an exploitative system would help to reveal the power of the dominant culture and ideology as manifested in Colorism. Eliminating the color line in the “color cast” is to make on race different people of color in the global world.

K-뷰티산업의 피부색주의

박소정(Sojeong Park) 한국언론학회 2020 한국언론학보 Vol.64 No.6

While K-Beauty is globally recognized as a burgeoning industry, this study explores and analyzes the colorism of the K-Beauty industry. Colorism, or discrimination based on skin colors, can be found in the discourse of hierarchies formed by the culmination of idealized skin called ‘mibaek’ in Korean society. And K-Beauty industry which is the Korean media-beauty complex mediates this discourse to overseas audiences. As the imagery of impeccably fair skin of Korean stars is epitomized as a new beauty model in East Asia, K-Beauty produces new norms and hierarchies that require critical exploration. What cultural significance does K-beauty have in the global media-beauty scene? And what hegemonic power does it exert? In order to answer these questions, this study explored various images and texts on K-beauty online and conducted focus group interviews in Thailand and Vietnam. The findings reveal that Korea is being perceived as a ‘country of white skin’ by overseas K-Beauty consumers. In particular, K-beauty provides Southeast Asian people with an attainable beauty model or relatable ideal, replacing Westernized beauty norms. However, on the other hand, colorism is produced in the process of K-beauty being circulated as a transnational product, and this study aims to provide a critical perspective on this. K-Beauty reveals its imperial power through the exclusivity of Korean stars’ bodies, the formation of a hierarchy between Northeast Asia and Southeast Asia, and its barrier to racially otherized bodies. First of all, K-pop idols who are the main mediators of K-beauty mostly conform to a specific visuality. This implies the confined Koreanness of K-beauty, which is not free from colorism as it excludes other racial visualities. Second, several quasi-K-beauty products in Southeast Asian countries regards the Northeastern look as a beauty model, highlighting a lighter complexion. And this produces and reproduces the hierarchy between Northeast Asia and Southeast Asia. Lastly, this study pays attention to black beauty YouTubers who have tried K-beauty make-up. Their content and perceptions of some audiences reveal that the diversity and inclusivity of the K-beauty industry is highly limited or nothing more than a marketing rhetoric. As such, in the realm of K-Beauty, where the ‘K’ strongly signifies a certain power related to nationalism, it tries to secure a territory exclusive to a specific skin color. Based on all these findings, this study argues for the necessity of cultivating sensitivity to the matter of race, ethnicity, and skin color that have long been overlooked in Korean society, and suggests further inquiries for Korean media studies.

Colorism, Child Abuse, and the Recovery of Womanhood in The Blacker the Berry and God Help the Child

Han, Jaehwan(한재환) 새한영어영문학회 2017 새한영어영문학 Vol.59 No.4

The purpose of this paper is to compare and contrast Wallace Thurman’s The Blacker the Berry (1929) and Toni Morrison’s God Help the Child (2015) in terms of colorism, child abuse, and the recovery of womanhood. In spite of their differences of gender, period of their life, and their writing style, Thurman and Morrison share remarkable similarities. They are keenly concerned with the critique of racist American society, finding ways to improve the social condition for black people. I argue that the following are similarities between the two novels. First, Emma Lou in The Blacker the Berry and Bride in God Help the Child are the hapless victims of colorism in the American society. Secondly, the two novels make poignant critique of child abuse. Thirdly, the two female protagonists recover their womanhood and maturity after confronting colorism, child abuse, and their encounter with men. On the other hand, the following are differences between the two novels. First, while Emma Lou continuously feels low self-esteem due to her dark skin, Bride takes pride in her blackness. Secondly, while Emma Lou’s mother does not give serious attention to her daughter, Bride’s mother tries to communicate with her daughter at the novel’s end. Third, while Emma Lou did not have close friends or a lover, Bride has a lover and a child as well as a good friend. In conclusion, the two novels show important messages to the readers: Though colorism is caused by white supremacy, it brings about serious problems in the black community when colorism is continuously internalized among the black people. Toni Morrison, who is a female writer, seems to emphasize the importance of motherhood and the healing process more than Wallace Thurman.

Colorism, Child Abuse, and the Recovery of Womanhood in The Blacker the Berry and God Help the Child

한재환 새한영어영문학회 2017 새한영어영문학 Vol.59 No.4

The purpose of this paper is to compare and contrast Wallace Thurman’s The Blacker the Berry (1929) and Toni Morrison’s God Help the Child (2015) in terms of colorism, child abuse, and the recovery of womanhood. In spite of their differences of gender, period of their life, and their writing style, Thurman and Morrison share remarkable similarities. They are keenly concerned with the critique of racist American society, finding ways to improve the social condition for black people. I argue that the following are similarities between the two novels. First, Emma Lou in The Blacker the Berry and Bride in God Help the Child are the hapless victims of colorism in the American society. Secondly, the two novels make poignant critique of child abuse. Thirdly, the two female protagonists recover their womanhood and maturity after confronting colorism, child abuse, and their encounter with men. On the other hand, the following are differences between the two novels. First, while Emma Lou continuously feels low self-esteem due to her dark skin, Bride takes pride in her blackness. Secondly, while Emma Lou’s mother does not give serious attention to her daughter, Bride’s mother tries to communicate with her daughter at the novel’s end. Third, while Emma Lou did not have close friends or a lover, Bride has a lover and a child as well as a good friend. In conclusion, the two novels show important messages to the readers: Though colorism is caused by white supremacy, it brings about serious problems in the black community when colorism is continuously internalized among the black people. Toni Morrison, who is a female writer, seems to emphasize the importance of motherhood and the healing process more than Wallace Thurman.

Colorism and Love for Fair Skin : Exploring Digitization’s Effect on India’s Arranged Marriage Matrimonial Advertisements

Dhiman Chattopadhyay,Sriya Chattopadhyay 한국언론학회 2019 Asian Communication Research Vol.16 No.1

Previous studies have found the presence of colorism, especially a bias toward fair-skinned women in India’s newspaper matrimonial advertisements where fair-complexioned women are considered more beautiful than those with a darker skin complexion. Most matrimonial advertisements in newspapers are posted by family elders such as parents of prospective brides. This study explored if the rise of online matrimonial portals has empowered marginalized members of families such as prospective brides by giving them greater access to, and control over, posting matrimonial ads, and whether who posts these ads has made a difference to how women are projected in the online ads. Textual analysis of 150 online matrimonial ads indicated that younger women such as would-be brides posted more ads in online media, compared to older family members. Further, irrespective of who posted the ads, there was less overt focus on physical attributes of women such as fairness of skin, but colorism was present in more subtle forms. Finally, the online ads posted by both prospective brides, and their parents, were unable to entirely break free from shackles of socially constructed patriarchal norms where women’s physical attributes such as fair skin are considered critical qualities. Findings were consistent with the tenets of Critical Race Theory that colorism is an ingrained feature of social systems and is constantly negotiated based on a group’s own social interests.

몸, 트라우마, 그리고 내러티브: 토니 모리슨의 하느님 이 아이를 도우소서

박귀숙 대한영어영문학회 2020 영어영문학연구 Vol.46 No.2

This paper analyzes the quest for identity of a young African-American woman whose subjectivity is affected and determined by colorism internalized within the African-American community in Toni Morrison’s God Help the Child. In the novel, Bride, a professional woman with deep black skin, seems to reestablish her self successfully separate from the traumatic past. In the process of the narrative, her body is foregrounded as an authorized site of building the new identity. As the narrative develops, however, she comes to confront her identity crisis, which also emerges through the body being transformed. The signs of her body conversion into a little girl are linked to the past trauma and secret that the narrative revolves around and reveals gradually. Therefore, this study centers on Bride’s body transformation in relation to her trauma and the narrative structure of revelation.

모리슨의 하느님 이 아이를 도우소서: 교차적 억압과 자아정의

고득임 한국중앙영어영문학회 2019 영어영문학연구 Vol.61 No.1

The purpose of this paper is to investigate the Black woman’s empowerment in Toni Morrison’s God Help the Child (2015). Kimberlé Crenshaw coins the term “intersectionality,” referring to particular forms of multi-faceted oppression towards Black women in the U.S. Patricia Hill Collins advances Crenshaw’s concept in order to describe how concretely these intersecting oppressions are organized. Since they are diversely situated in structural, disciplinary, hegemonic, and interpersonal domains of power, Black women undergo intersecting oppressions of identity politics such as race, gender, sexuality, class, and nation. In God help the Child, Bride, a Black heroine, suffers intersectional oppressions such as racism, colorism and child abuse. Endeavoring to achieve self-definition in her life, Bride, the active and positive Black woman, does not refuse to face problems. Bride achieves her self-definition in the process of searching her broken lover, Booker. In that journey, she realizes complete self-definition, which includes self-reliance, independence, as well as the respect of self and others by interacting with White couple, Rain and Booker. Exemplified by Bride, Morrison illustrates how important it is for a Black woman to empower through Collins’s concept of self-definition.