How telling that the exposure (the precise degree of exposure!) as well as the naturalness of a beauty pageant contestant’s breasts became central elements in the pseudo-debate over whether or not she deserved to keep her crown, and would be a suitable pro-marriage spokesperson.
Why are beauty pageant organizers so accepting of the aesthetic prejudice in favor of larger, more prominent breasts, to the point that those organizers would even help arrange and fund breast augmentation for a contestant who (as the controversial pictures make quite obvious) had already been quite adequately endowed by mother nature in this regard?
The answer is obvious: Because people are still generally attached to the notion that voluptuousness is to some degree more desirable in a young “marriageable” single woman.
Why is voluptuousness desirable? Presumably because it implies greater suitability to the bearing of children – though partly also because on a deeper psychological, but not unrelated level, it recalls to the observer the primary relationship between mother and infant (the critical developmental period during which the mother’s breast connotes the infant’s comfort and sustenance).
In other words, beauty pageants are in very unsubtle ways fertility rites: “Beauty” in a young woman is still presumptively tied to her ability to produce, nurse, and care for children. Thus also, the shadow of what earlier eras referred to as “virtue,” including a symbolic virginity, in the proscription against having had overly “revealing” photos of oneself published. How ironic indeed it is for a contestant to lose favor, even to be condemned, for speaking in favor of “opposite sex” (procreative) marriage in contrast to “same sex” (non-procreative) marriage!
It would be like disqualifying an athlete from MVP consideration for being good at the game. It’s almost as absurd as the notion that same sex marriage and opposite sex marriage are the same thing or can or should be treated as the same thing.