Beautiful Big Women Representing Real Women
A ‘healthy stoutness’ and ‘the magnificent amplitude of the human frame’ constitute the cultural model in medieval and early modern Europe. Subsequently, beauty and health go hand in hand. The human body study and analysis reveal that people are categorized in terms of beauty or otherwise as a result of diversification in color, shape and size. “Clear eyes, clear skin, straight posture, good teeth, and in general an absence of physical defects are usually interpreted not only as signs of health but of beauty” (DeMello 244). Basically, all the visible signs of beauty speak volumes about the health of an individual.
Online and magazine presentations of the Big Beautiful Women (BBW) offer acceptance, support, and heterosexual validation for the plump women. Online, self-typifying BBW often seek corporeal connections and off-line dating opportunities with the male admirers. Beautiful women as the evolutionary argument goes have long been and still sought as breeding partners. While all the BBW may be vulnerable to offline stigma, or ‘non-person treatment,’ the modern magazines allow fleshy bodies to become more durable and valued cyborgs. Otherwise, this could mesh with a promotional culture where men, like women, are increasingly being constructed as fleshy advertisements for the self (Gailey 277).
The BBW label is a ‘personal front’ in the theatre of life. As part of the online presentation or promotion of self, BBW seek acceptance and heterosexual matching through ‘face work’ that could more appropriately be termed ‘screen work.’ This work sometimes manifests in lighthearted sociability, draw positive meanings from the symbolism of the desirable female face and the body figure. Here both magazines and internet may provide a stage upon which females may construct a self that transcends the increasing dynamism of the somatic society.
Fat and fit proponents argue that we concentrate too little on exercise, eating well, and being physically fit while concentrating on becoming models by being thin. “The societal emphasis on size is misleading as thinness is considered a guarantor of modeling and health, when it is known that thin people can, of course, be unhealthy” (Saguy 321). It is true that women who are lean and active have the lowest mortality rate compared to the heavy and inactive, and to be both lean and fit is the optional state.
Fat and big bodies should not be a problem. Rather, the problem is that people have a narrow understanding of beauty that excludes fat people (DeMello 199). In the audition to the Beauty Frame Magazine, DeMello affirms fatness as a positive aesthetic. Social scientific research realized that more African Americans would point at the big women as more beautiful than the slender women who are preferred by the whites. They indicate that big women are attractive at the ‘stronghold’ parts of the body such as buttocks, belly, and the breasts. For instance, African American high school girls are more likely than their white counterparts to say that the most beautiful women are fat ‘in the right places,’ such as large buttocks and breasts with compact and flat stomach (Gailey 277).
Plump women are often discriminated for being a part of a superstitious society that holds on to a view of modeling as the portrayal of contemporary woman. Subsequently, some people take a negative admiration about their general appearance. This victimization is incumbent to low self-esteem making the BBW to remain indoors rather than exercising as a way to work on their body weight. Their social lives are greatly alienated since even the close friends may not find the comfort of walking around with them in the streets or the social events. With less to do at homes, the obese women devotes to emotional eating that does much harm to their body than it could help
Compounding the stigma of fatness, such bodily expressions are increasingly taken for granted in many parts of the world. Even so, alternative definitions exist in various communicative contexts. Extending this argument about stigma, such typifications are also ‘virtual’ in another sense, representing expectations that may figure in the management of spoiled identities.
Currently, there are individuals in this new ear who actively encourage obesity, and there are still those erotically attracted to overweight women. “Chubbies,” for example, are gay men who are overweight or obese and the chubby community is made up of chubbies and “chubby chasers”, men who are attracted to big beautiful women. In the straight community, “fat admirers” are guys who are stimulated to sexual desires by big women widely termed as BBW. These relationships may or may not be classified as fat fetishes, as the admirers may simply appreciate larger men or women, while the fetish admirers are sexually attracted to excess fat itself.
With the media adding significant influence than ever before, women have believed that they need to look a certain way. However, women should live happily for who they are, without deteriorating their self esteem from the color and shape. Since everyone is unique, women should remain comfortable with their appearance to make good women.
DeMello, Margo. Encyclopedia of Body Adornment. Westport, Conn: Greenwood Press, 2007. Print.
Gailey, Jeannine A. The Hyper(in)visible Fat Woman: Weight and Gender Discourse in Contemporary Society. , 2014. Web.
Saguy, Abigail C. What’s Wrong with Fat?New York: Oxford University Press, 2013. Print.