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In terms of influential factors, one thing that sticks out is the “...intensive fetishization of female body parts in commercial mass media and medical culture” (136).

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“Such ‘traditions’ , though, are inseparable from their intensive fetishization of a female body part in commercial mass media and medical culture.”(136)

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The corporal idea in Brazil "'emphasizes distinctly African considerations of physical attractiveness—large hips and buttocks, and a narrow waist, with little attention to breast size—as opposed to more Western standards of feminine beauty..." (135).

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One of the ways that beauty and race relate lie in “brazil’s particular notions of whiteness- in which skin color sometimes only plays a minor role- stems from the fact that the hybrid body and the golden brown ‘ecological moreno’ are idealized and eroticized” (Edmonds 142).

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"...In a fluid and environmental color system, modifying facial features will not necessarily be seen as a deceptive attempt to change race if the 'mixed' patient does not identify with a racial group in the first place" (146)

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"Still, the old proverb has not lost it's force... it does not simply say 'better to be white' but rather 'the whiter the better', implying a notion of relative whiteness," (142)

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“A senior surgeon explained “the miscegenation of the white with the black resulted in a very attractive product: the mulato. The Indian no.”(141)

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“plastic surgery takes a localized form as it is used to emulate the sensual ideal of ‘magnificent miscegenation,’ correct unharmonious mixtures or lighten appearance defined by a folk taxonomy of phenotypes” (148)

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"...beauty can grant a social visibility that is an antidote to a particular understanding of racism where to be ignored is worse than to be hated" (149)

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“Mesticagem in Freyre’s thought is beautiful in part because it creates harmony; it avoids ‘exaggerations,’ creating a synthesis that is greater than the sum of its parts” (147).

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eyelid surgeries on Asian Americans because “is fueled by stigma experienced by racial minorities in a white dominated society”)145)

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The perception of these surgeries in Brazil and Japan, respectively, is that they're not intended to "...correct racial features, but simply 'beautify'" (146).  This idea alone suggests that certain racial traits are not considered beautiful, which sheds lights on the racial aspects of beauty standards.

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"purely African characteristics with no mixture white characteristics are considered ugly"

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"quanto mais branco melhor" (142)

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After observing a woman’s (Vilmar)  surgery on her nose, Edmonds states, “Vilmar’s attempt to correct such an unwanted feature suggests that harmonious brown beauty is at risk of disaggregating into an assortment of parts, some valued (or fetishized), some stigmatized” (147). This is important because we have seen the theme of certain racial features being fetishized thus far in the book, but now we are seeing the theme that certain traits closely associated with race are considered wrong or ugly. This actively works against black pride and maintains a preexisting color hierarchy where black bodies are commodified by the features that are desirable and fragments black bodies by the features that are not. It is, in its purest form, unadulterated cultural racism.

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"I lean over his shoulder to see what he is writing. In a box marked 'Pre-operative diagnosis,' he scrawls, 'Negroid nose.' Seeing those words written on the official medical form is chillingly clinical. The diagnosis implies the 'racial trait' itself is the illness," (144).