Bring it.

The Pursuit of Beauty

            

         The consequences of being beautiful are not always as glamorous as we hope.  In order to confront the often unfavorable costs of beauty, we must first understand what drives the pursuit of beauty.  According to Deborah Rhode, the forces that fuel this obsession are a mix of sociolobiolgical foundations, cultural values, market forces, technology, the media, and advertising tools.

            From a sociobiological perspective, appearance has gained importance through evolution. “Sexual selection” is to thank for the aesthetic preferences that exist today. “Over time, individuals whose genes survive are those who choose mates with characteristics conducive to reproductive success. Attractiveness is one such characteristic because it signals health and fertility, particularly in females” (Rhodes, 46). In mate selection, men look for youth and appearance in women while women look for financial capacity in men. In our society, a thin body is linked to a higher socioeconomic status. This contradicts the goal of evolution since extremely low weights can cause problems with the female reproductive system.

            For most of our history, a woman’s value has been in the home, and her status reliant on her physical attractiveness to attract a husband (hence the term “trophy wife”). Social status and appearance go hand in hand for Women. Men don’t have this problem because traditionally, they have alternative ways of building socioeconomic status and appealing to a spouse.  Appearance based “gender hierarchies” exist for women because of the various social and economic influences that perpetuate them. These influences come mainly from the media, advertisements, and technology. “Taken together, they lay the foundations for discrimination based on appearance and the personal costs that it imposes” (Rhodes, 48). 

            Our culture’s pursuit of beauty has not been totally negative for women. The positive effects of the beauty industry in the pursuit of equal rights for woman is something I had never thought much about before reading The Beauty Bias. It is an industry that is for women by women, giving females a huge opportunity to be successful entrepreneurs and business executives. Women are to thank for beauty schools and salons as well as direct sales marketing strategies and celebrity endorsements. While the beauty industry has allowed women to take a step forward in their push for rights and equality, it has also pushed them back by fueling the already strong obsession with appearance for women as individuals. An example of this step backwards would be the rise in distribution and sales of weight reduction products. Since 95% of dieters do not keep weight loss off, the market obviously has a low consumer and high corporate interest. The beauty market is not only targeting women. Adolescent girls have become a desirable target for the beauty industry. “Female adolescents have been a particularly inviting market because most are unhappy with their bodies and vulnerable to media messages” (Rhodes, 51). What is an industry that prays on the insecurities of young girls really doing to push women’s rights and equality forward?

With new advances in technology, it is becoming easier and easier for women, girls, and even men to change what they do not like about themselves. Rhodes makes an important point with the statement: “Beauty may be only skin deep, but that’s what’s instantly and incessantly available in our electronic age; and it is increasingly out of touch with the bodies that nature offers” (Rhodes, 54). I think this is part of one of the biggest injustices in our culture. The media, the beauty industry, and social constructs are constantly blasting messages of how females should look. Being bombarded by the ideal and totally unattainable (for most) image of the “perfect woman” could drive any female to insecurity, eating disorders, and life threating procedures. 

"By the early 21st century, about half of six- to nine-year-olds were wearing lipstick, around two-thirds of preteens wanted to lose weight, the number of adolescents receiving breast implants had quadrupled over the preceding decade, and over 90% of female teenagers reported shopping as their favorite activity" 

- The Beauty Bias (Deborah L. Rhode)

Economic Crisis? Check the Beauty Industry...

Annual Global Investment in grooming totals: $115 Billion

Broken down, that is an estimated...

$38 billion for hair

$24 billion for skin care

$20 billion for cosmetic surgery

$18 billion for cosmetics

$15 billion for perfume

PLUS an additional $40 billion a year on diets

The Beauty Bias: Chapter 1

It is an unfortunate fact that we live in an appearance-based society. The ideals, expectations, and limitations placed on women’s appearances are often as great as the racial discrimination issues in our society. In The Beauty Bias, Deborah L. Rhode’s goal is to “expose the price we pay for undue emphasis on appearance and the strategies we need to address it” (Rhode, 2).  Throughout the book, she will unveil how “appearance-related practices” can place limitations on our daily lives. She will also explore legal remedies for the ongoing discrimination based on appearances that exists in our society.

            According to Rhodes, “It hurts to be beautiful”, but it also “hurts not to be beautiful” (Rhodes, 2). There has been a failure to acknowledge the large economic, physical, and emotional price paid for appearance bias in this country. Appearance-related concerns have become a noteworthy issue, which deserve the response of law and public policy initiatives. The injustices those parallel appearances are: hampering discrimination, social stigma, and costs of conformity in time, expense, and physical risk.  This includes extreme procedures to minor inconveniences.

            There are large social consequences of physical appearance. The influence of looks starts early in life. It is no secret that starting at birth “physically appealing” children are more likely to be considered smart, likeable, and good. Unattractive children are put down and usually experience low self-confidence and poor social skills. Later in life, appearance effects job performance, income, and social status. Unattractive individuals have disadvantages when applying for a job and getting promoted. This even holds true in professions where looks play no part such as politics, law, and medicine. Shockingly, “In representative surveys, 90 percent of women consider looks important to their self image, and over half of young women reported that they would prefer to be hit by a truck than be fat; two thirds would rather be mean or stupid” (Rhode, 6). What kind of society are we living in when a woman would rather be injured or less intelligent than be fat?

In another shocking statistic, we learn that “Although almost a fifth of the United States population lacks basic health care services, inessential cosmetic procedures have increased by 400 percent over the last decade and are the fastest growing area of medical expenditures” (Rhode, 6-7). A lot of these procedures come with health and life risks. Bringing more business to the medical industry, depression and eating disorders are a result of appearance dissatisfaction and yo-yo dieting. The current beauty standards are limited to privileged women with the time and money to dedicate to their appearance.

The beauty bias adds on to already significant discriminatory problems: race, class, ethnicity, and gender. A person’s looks express their religious views, political views, cultural identity, and social class. The media sexualizes women in prominent political positions to women athletes, creating a double standard and sending a message to young women that sexiness is important to their success. What is it saying about the priorities of this country when the highest paid member Sarah Palin’s vice-presidential campaign was her make-up artist?

            These are only a few themes on the importance placed on the appearance of women. I feel passionate about the points made thus far, and look forward to reading more. I was aware of the body image problem in America, and the importance placed on women’s looks and sexuality. However I was not until now aware of the extremes to which this bias is taken. From just the first chapter I feel I have gained a new perspective on appearance. Just like with human rights and decimation issues, I think that law and public policy changes can have the ability to make a difference in our society’s view and expectations on appearance. 

The Beauty Bias, and Introduction

“The Beauty Bias” by Deborah L. Rhode is a wonderfully relevant book about the injustice of appearance in life and law. It is the assigned reading for a class titled “Law, Politics, and Society” I am taking this semester. I find this topic an important one because appearance (especially for women) is a prominent social construct. It affects women on physical, social, psychological, and financial levels. In a lot of cases, the focus appearance places on women in our society distracts them from life or keeps them from accomplishing career, personal, and academic. It can lead to serious illnesses, life-threatening situations, and for some women major financial debt.

Now what does this have to do with yoga? Yoga is a practice that wakes up the true “Self” (notice the capital S). Not the superficial ever-changing self (your physical body, notice the lower case s). Yoga brings you to that deep place inside where your truth lives. With a steady practice, we find the Self that is independent of your body, weight, height, shoes, outfit, or any other superficial beautification practice (note: by “superficial” I do not mean shallow, I am referring the outside layer of your Self). We practice Yoga to strip away the superficial layers of the body and find the real us. This Self you find never changes. Regardless of how much you weigh or what color your hair is, who you are as a person will never change. That is the inner light that shines out through your cute new lulu lemon yoga outfit. Challenging asanas force us to come face to face with our fears, hopes, dreams, strengths, and weaknesses. It eventually becomes about who you are inside your heart, your intelligence, and what you contribute to society.

I am not putting down superficial beauty, high heels, or appearance enhancing products, it is quite the opposite. I will confess that I am guilty of indulging in all these practices. I love makeup, shoes, diets, pedicures, hair straightening, and the works…. but I want you all (myself included), to remember that you are BEAUTIFUL (men too!) and the way society makes you feel should not effect your everyday life. My goal is to create awareness on the social constructs of appearance in our society. I will be posting the reaction papers I write as I read assigned chapters. Your comments are welcome….. 

BKS Iyengar: A Sociological Perspective

               

                  BKS Iyengar is one of the most well-known and respected Yoga teachers in the world. At ninety-three years old, Mr. Iyengar has been practicing and teaching Yoga for more than sixty years. His method of Yoga (Iyengar Yoga) is followed by millions of yoga students, and has a legacy of Iyengar Yoga centers all over the world.

                 BKS Iyengar was born in 1918 during the infamous influenza epidemic. His mother had contracted the flu while pregnant, and BKS was born sickly. At age nine, his father died and left his mother in poverty to care for a large family and a sick BKS. During childhood, he suffered from malaria, typhoid, tuberculosis, appendicitis, depression, and mal nutrition (due to poverty). “My arms were thin, my legs spindly, and my stomach protruded in an ungainly manner. So frail was I, in face, that I was not expected to survive. My head used to hang down, and I had to lift it with great effort. My head was disproportionately large to the rest of my body, and my brothers and sisters often teased. I was the eleventh child of thirteen, although only ten survived” (Iyengar, 2005).  

                 The Iyengars were a Brahmin family in a small village in Southern India called Bellur. The Brahmin class is at the top of the Indian social structure called the caste system. The caste system is a Functionalist approach to society. It provides order and gives everyone a place with duties. In the caste system there are four levels: untouchables (the lowest class), merchants, warriors, and priests (also knows as Brahmins, at the top of the social structure).  Hindus believe that through preforming the duties given to them at birth in this life, they will be reborn into a higher class. The caste system functions because Hindus work towards a better life in future rebirths opposed to a better life in this lifetime. People developed learned behavior and follow the norms of their social class because that is what is expected of them and no body is interested in breaking the norms of society for fear of not being reborn into a better life. While the caste system holds order, it is the underlying cause for poverty in India.

                 Brahmins are high in the social structure but that doesn’t necessarily mean they are materially wealthy. They are however, rich in knowledge. Viewed as priests, born into a life of Religious duty. They are allowed to study the Vedas and preform rituals. Members of the Brahmin class value knowledge and tradition. The texts, culture, and religion of Hinduism are valued higher than material in wealth in India.

                 Iyengar and his family’s values are demonstrated through their ultimate devotion to the class they are born into. Iyengars are Vaishnavites, or followers of Vishnu. Vishnu is one of the three major Hindu deities; known as the preserver of the universe. They were also Vedantists, meaning they followed the Vedas (one of the six classical texts of Indian philosophy). Following the Vedas implies that the Iyengars have a ‘qualified non-difference’ personalized philosophy of Spirit. (Busia, 2011). Vedantists believe in an Ultimate Reality as the foundation for the existence of all things that lives in all things, animate and inanimate. Vedantists believe it is the duty of all beings to find moksha (final liberation) through total self-surrender and ceaseless loving meditation on the all-loving and all-powerful Supreme Being.

                 Not only did his social status predetermine his values, his name did too. “Iyengar”, the family name holds the meaning: “the people entrusted with the five duties”. These duties have deep and superficial meanings as well as external and internal forms (Busia, 2011). According to Kofi Busia (2011), a disciple of BKS Iyengar, The five duties entrusted to the Iyengars are: (1) thapa samskara: ritualistically embossing the right arm with the sankara (conch), and the left arm with the sudarshana chakra (discus). The conch represents space and the life that emerges from the life-giving waters. The disc represents the three powerful deities, Brahma, Vishnu and Siva. These embossments signify that Vishnu pervades all, is the origin of all, and that to Him all things will ultimately return. (2) pundra samskara: having full knowledge of the twelve places in the body in which Vishnu lives. The twelve spots are: the forehead; the right, the middle and the left sides of the neck; the chest; the right and the left arms; the right, the middle and the left sides of the lower abdomen; and the upper and the lower parts of the back. (3) nama samskara: placing the epithet ‘dasa’ at the end of your name to signify devotion to lord Vishnu. (4) mantra samskara: the regular repetition of the mantras of the three great secrets of existence. (5) yajna samskara: the dedication duty which is a promise to learn and then to undertake the proper ways of worshipping Vishnu through requiring a correct inner attitude along with suitable prayers and mediations (Busia, 2005). The five duties are an example of symbolic interaction in Indian society, creating a sense of self for the devotee.  Through these duties, a feeling of belonging to a higher purpose and being part of a group.

                 In spite of spiritual values that identified him with a group, by the young age of sixteen, Iyengar had developed learned hopelessness. He had given into the label of a deviant in society who was always ill. Iyengar didn’t attend high school due to his constant illness, did not live a normal childhood running around with his siblings, and was always in poor mood. He had given up. When he was sent to Mysore to live with his sister and her husband, Sri Krishnamacharya, everything changed. Krishnamacharya was a well-traveled and widely respected scholar who held several degrees in Yoga and Indian Philosophy. Little did Iyengar know, this man would inspire him, help him to heal, and give him opportunities he would have otherwise never had. Iyengar describes this time as a “pivotal turning point” and “the moment destiny came to meet him” (Iyengar, 2005).

                 Krishnamacharya taught Iyengar yogasanas (yoga postures) to improve his health. Iyengar recalls: “Seeing the general state of my health was so poor, my brother in-law recommended a stiff regimen of yoga practice to knock me into shape and strengthen me up to face life’s trials and challenges as I approached adulthood” (2005). At first, Iyengar’s body was stiff and weak from all the sicknesses he had faced throughout his life. His body was not used to physical activity but worked hard under his strict Guru (teacher). Over time, he became a favored pupil of Krishnamacharya and was able to do advanced postures as his body became stronger and healthier. Krishnamacharya would have his students give yoga demonstrations for the court of Maharaja and visiting dignitaries. As the youngest and most limited student, Iyengar would push himself in practice to be able to preform impressive flexible postures in order to make his teacher look good. Suddenly, Iyengar’s illnesses were less, his mental health was improving, and his body was in balance. After a two-year apprenticeship with Krishnamacharya, Iyengar moved to Pune to begin teaching yoga.

                 “At eighteen, I was sent to Pune to spread the teaching of yoga. There I did not possess the language, nor have community, family, friends, or even self employment.” (Iyengar, 2005). All he had was his practice of yoga postures with no knowledge of yogic texts or philosophy. This is when Iyengar really learned the power of knowledge. His body became his teacher of what yoga really is. Iyengar says: “My own body was the laboratory, in which I saw the health benefits of yoga, but I could already see that yoga would have as many benefits for my head and heart as it did for my body” (Iyengar, 2005). Iyengar learned for himself that to know oneself is to know one’s body, mind, and soul (Iyengar, 2005), and that the practice of yoga will begin to reveal it all. His dedication began to show, and his reputation grew. Iyengar gained a steady teaching schedule, dedicated students, and was being invited to teach at colleges and physical education classes.

                 Iyengar’s main focus was helping sick people since yoga was how he had healed himself. Iyengar believes Yoga is therapy. He developed methods and practices to benefit his students with illnesses and dis-ease in the body. Iyengar’s personal practice was strict and intense and made him extremely familiar with the workings of the human body, and is how he has been able to help millions of people with various health problems and disabilities find relief through yoga. His method includes a slow and cautious approach to yoga postures. Iyengar yoga uses props such as belt straps, cork blocks, folding chairs, pillows, and ropes on walls to help the student find a comfortable way to sit in a yoga posture and receive it’s benefits. Regardless of one’s limitations, in Iyengar yoga there is a therapeutic approach that can provide healing. For this reason, BKS Iyengar is the foremost teacher of therapeutic yoga in the world. He also has written several books on all subjects of Yoga (Busia, 2005).

                 It is an amazing accomplishment that Iyengar is still alive teaching yoga because of the underprivileged life he was born into. Illnesses, poverty, lack of education, and his abnormal childhood were setbacks he did not let get in his way. He did not have the advantages or privileges of even his brothers and sisters, and had to overcome many obstacles to get where he is today. Yoga was his medicine. Iyengar is the perfect example of the healing powers of yoga.

                 BKS Iyengar inspires me because of his alternative approach to classical yoga. He looks at the body as a whole being and seeks to create balance where there is none. Iyengar states: “The yogic journey guides us from our periphery, the body, to the center of our being, the soul. The aim is to integrate the various layers so that inner divinity shines out as clear as glass” (Iyengar, 2005). His system of practicing yoga asanas has taught me how to work with all types of bodies in a yoga class so everyone can benefit from yoga. I resonate with BKS Iyengar’s belief that he as a teacher is here to light the way and map out a path for all to follow. He offers advice, methods, and philosophy to go by, but does not make any promises. He encourages hard work, dedication, and explains the beautiful gifts of yoga can be felt by anyone.