Tag Archives: Blackface

Chocolate as a Device for Inequality

It is easy to think of chocolate as a sweet treat that stirs up fond memories of a happy stomach. Yet, there are further issues involving the nature by which we view chocolate as a society. We are going to think critically and assess the inequality and more problematic elements in the production and sales end of chocolate. Chocolate, as a commercialized product, is not only an exploitative product by nature, but it also in several ways serves to exacerbate race and age disparities in our communities through its marketing strategies.


Big chocolate companies present several problematic elements through their exploitation of not only the cacao farmer, but additionally through their exploitive marketing strategies.

Ethically Sourced Cacao

Chocolate has a long history of using forced and coerced labor for its cultivation: “…abuses…have been well-documented for much longer, even if the use of coercion has not been consistent across cocoa production globally and throughout time” (Berlan 1092). However, it is not widely known that our consumption of  chocolate is still based off of the exploitation of others. Even now, big chocolate companies exploit cacao farmers through multiple venues. First, cacao labor is extremely laborious and often farmers are not supplied with the right facilities: “Farm workers often lack: access to bathroom facilities, filtered water, clean spaces for food prep, lesser exposed areas to res/cool down” (Martin Lecture 3/22). Additionally, farming cacao is associated with a very volatile income. Cacao farmers are not paid in wages or salaries, as cacao is a commodity with a fluctuating price in the world economy. This irregular source of income leads to an unstable source of livelihood for cacao farmers and their families: “and yet almost every critic of the industry [chocolate industry] has identified the key problem: poverty among the primary producers” (Off 146). Historically, the exploitation of the laborer exacerbated racial distinctions and categories: “Overall, both Rowntree and Cadbury adverts created a world of white consumers in which the black producers of cocoa beans and the black consumers of chocolate were at best pushed to the margins, if not excluded completely” (Robertson 54). Yet, there is even a further subcategory within the Ivory Coast cacao farmers that is subjected to the chocolate industry’s exploitation. Child labor is often used on cacao farms: In a 2000 report on human rights in Cote d’Ivoire, the US State Department estimated, with startling candor, “‘that 15,000 Malian children work on Ivorian cocoa and coffee plantations…Many are under 12 years of age, sold into indentured servitude…’” (Off 133). The International Labor Organization has explicitly defined the worst forms of child labor. It is universally accepted that not only is child labor unethical, but further, that coerced child labor is morally wrong. Yet, the alarming part is not that child labor is being utilized in cacao farming, but rather, the extent to which children are being exploited: “‘15,000 Malian children work on Ivorian cocoa and coffee plantations…Many are under 12 years of age, sold into indentured servitude…’” (Off 133). Cacao has become a product tainted with coerced and unethically sourced labor. In doing so, chocolate, itself, becomes an exploitative product.

This graph featured above is from Alders Ledge. It shows the primary cacao producing countries in the “Gold Coast” of West Africa. The graph shows that about 71% of the world’s cacao is sourced using child labor and 43% uses forced labor.

Marketing and Advertisement in the Chocolate Industry

Chocolate companies additionally manipulate their consumer base through their marketing strategies. First, chocolate companies have chosen to market specifically to children. Companies target the vulnerabilities of children through specific practices. For example, “until the age of about 8, children do not understand advertising’s persuasive intent” (Martin Lecture 3/29). Chocolate companies manipulate children through advertisements on television, packaging, and social media. Companies are now spending billions of dollars to manipulate children and maximize their profits: “Companies spend about $17 billion annually marketing to children, a staggering increase from the $100 million spent in 1983” (Martin Lecture 3/29).

The advertisement, featured by Kinder, depicts a smiling (happy) young boy on a delicious looking candy bar. The bottom reads “Invented for Kids Approved by Mums”, thereby playing off children’s vulnerabilities and telling them that this bar was specifically made for them.

In addition to chocolate companies’ manipulation of children, their advertisements of chocolate have also been used to dehumanize blackness: “The use of black people in advertising has a long history” (Robertson 36). However, there is some sort of logic to using blackness and black people to represent products like chocolate: “…products made available through the use of slave labor such as coffee and cocoa, often used, and many still use, images of black people to enhance their luxury status” (Robertson 36). Yet, does the logic of its representation make it any less inherently racist? The presentation of blackness and the use of that exploitation of coerced labor to maximize profit is morally incorrect. The imperial history of cacao and slavery make the use of its laborers as an advertising tool even more ethically wrong. Yet, we have historically, and still do, use blackface and such caricatures to represent chocolate products.


This is an advertisement by Dunkin’ Donuts in Thailand. It features a smiling woman in blackface makeup holding a charcoal (chocolate) flavored donut. The slogan “Break every rule of deliciousness” is featured next to the blackfaced woman. Not only is this an example of linking chocolate to blackness in advertising, but it also links chocolate and subsequently blackness to sin.

Yet, even when companies attempt to manipulate their consumer base by marketing themselves as leaders of fairly sourced cacao, they do not always succeed. In Cosmopolitan Cocoa Farmers: Refashioning Africa in DivineChocolate Advertisements, Kristy Leissle describes Divine Chocolate’s ad, featuring female Ghanan cacao farmers as a “positive contribution” (Leissle 123) to the depictions of Africa in British culture. However the way that Divine Chocolate depicts these women with their products seems detached from reality: “Divine Chocolate expends considerable effort to make Kuapa Kokoo farmers – and Ghana as a cocoa origin site – visible to Britain’s chocolate shoppers…Divine Chocolate and St. Luke’s supplied the women’s outfits and gave them a stipend to have their hair styled for the shoot…” (Leissle 124). I would argue that if Divine Chocolate had really wanted to showcase the cacao farmers, not only would they have included the male farmers, but they wouldn’t have expended resources to change the women’s outward appearances. Further, much like the popular Western chocolate ads, Divine Chocolate’s ads sexual and objectify women. Divine Chocolate is seeking to maximize both sales and profits from the chocolate industry and are playing off of what they think the consumers want to see. Rather than this advertisement being associated with an educational or philanthropic aura, I would argue that this ad, in reality, fetishizes these female, African cacao farmers. Additionally, the advertisement validates and reinforces stereotypes regarding Africans. Thus, because of its manipulative nature, cacao, as a commodity, becomes an exploited commodity.

Linguistic Tool

Chocolate has become a linguistic tool that exacerbates not only racial distinctions but also racial tensions.

Colloquial Context

Chocolate has become a euphemism for sin; while it’s counterpart vanilla has become linked to purity. Through this symbolism, a standard of uncleanliness versus cleanliness is created. This leads one to wonder if the basis for linking chocolate to blackness is purely based on skin color, or rather does it have a deeper, race related background? In Slavery & Capitalism (1940), Eric Williams argues that racism is a byproduct of slavery and not the cause of slavery (Martin Lecture 3/1). Perhaps chocolate is commonly related to black people because of its historical exploitation of forced labor in the “Gold Coast” of West Africa? Or rather, is the fact that chocolate is also associated with dirtiness and sexuality a factor? Are these racist notions of uncleanliness associated with chocolate and blackness because of our inherent racism towards those that we previously subjugated?

Chocolate as associated with blackness becomes marginalized in society. The Western ideals reign supreme: “The commodity chain model is not ideal, then, creating a progress narrative in which western consumption is prioritized as a symbol of economic development and modernity” (Robertson 4). The association comes through the means by which cacao is cultivated. And in part stems from the inequality in the sourcing, in terms of workers: “The history of chocolate corresponds to some extent with the more well-documented histories of tea, coffee and sugar: notably in the early dependence on coerced labor, and in the transformation of the product from luxury to everyday commodity…Chocolate has been invested with specific cultural meanings which are in part connected to such conditions of production” (Robertson 3). Yet, this relation between chocolate as a symbol for black people and vanilla, seen as the opposite, for white people, creates yet another barrier of difference. And in doing so further paints black people as “othered”.

However, it is important to note, that the relation between chocolate and race is not entirely detrimental. In several contexts, the link and its subsequent meaning have been reappropriated to carry a more positive connotation. For example, “chocolate city”, referring to cities with a very large black population, has become more of a term of empowerment, rather than one of subjugation. Additionally, the book featured below, I’m Chocolate, You’re Vanilla, uses blackness as related to chocolate as merely a term to describe two halves of the same being, just different flavors. Thus, while the initial linking of blackness to chocolate may or may not come from racist and subjugated origins, the term is not entirely negative.

The book by Marguerite Wright, I’m Chocolate, You’re Vanilla is meant as a teaching tool to help parents guide their children as a minority in the community. In this context, chocolate as a euphemism for blackness is not necessarily racist nor prejudice. However, the fact that the parallel between race and chocolate exists at all, and the connotations of the parallel are inherently racist.


One Could Argue that Free Trade is the Issue

However, one could argue that the problem of exploitation is not applicable just to the chocolate industry; rather, it is an issue with free trade and the laissez-faire economy itself. One could argue that the exploitative nature of the commodity and the exploitation by which it is cultivated is really a break down of fair trade. Fair trade is supposed to regulate the working conditions yet, in The Fair Trade Scandal, Ndongo Sylla argues that “…Fair Trade is but the most recent example of another sophisticated ‘scam’ by the ‘invisible hand’ of the free market” (Sylla 18). Sylla would argue that the system itself is at fault for the worker’s exploitation, rather than the companies employing them: “In the West African context where I worked, Fair Trade was barely keeping its promises. For older producer organizations, there were initially significant benefits; then, hardly anything followed. Newcomers to the system were still waiting for promises to come true. For those who wanted to join the movement, it was sometimes an obstacle course” (Sylla 19). One could also use Marx’s notion of the exploited worked and the systematic oppression involved in capitalism as the issue at hand. One could use Marx’s theory that the sole purpose of capitalism is to exploit the worker and estrange him from not only the commodity that he produces, but further from the capitalist and the land itself. Thereby showing that the exploitation involved in the chocolate industry is not only applicable to other commodities, but this exploitation is also a natural progression in a capitalistic society. The argument that the system is, in actuality, at fault for the exploitative nature of the product is valid. However, this still does not discount the racialized slurs that are a product of this estrangement and exploitation. The free market itself is problematic; but my argument here, is that chocolate is an exploitative product and it can be improved, even if the market is inherently compromised. This is a critique of the system and the mindset that this exploitation creates in society; rather than an essay that provides the means by which we can implement a long-term systemic change.


Chocolate through its advertisement and forms of cultivation becomes an exploitative commodity. Further, the means by which it is cultivated leads society to provide specific and racialized associations with chocolate. Thereby allowing chocolate to exacerbate race and age gaps in society.

Work Cited

Academic Sources

Berlan, Amanda. 2013. “Social Sustainability in Agriculture: An AnthropologicalPerspective on Child Labour in Cocoa Production in Ghana.”

Leissle, Kristy. 2012. “Cosmopolitan cocoa farmers: refashioning Africa in DivineChocolate advertisements.” Journal of African Cultural Studies 24 (2): 121139

Martin, Carla. Lectures (3/1, 3/22, 3/29).

Off, Carol. 2008. Bitter Chocolate: The Dark Side of the World’s Most Seductive Sweet.

Robertson, Emma. 2010. Chocolate, Women and Empire: A Social and Cultural History.

Sylla, Ndongo. 2014. The Fair Trade Scandal.


Beaut.ie. “Maeve and Her Tiny Babies: Ads That Drive Me Crazy!” Beaut.ie. Beaut.ie, 12 May 2013. Web. 04 May 2017.
Jones, Jane. “The Taste of Inequality: Chocolate Is Too Expensive for Many Cocoa Farmers to Eat.” Ravishly. N.p., n.d. Web. 05 May 2017.
Lee, Jack. “Alders Ledge.” Guilt Free Chocolate. N.p., 30 Oct. 2013. Web. 04 May 2017.
Stanley, T. L. “Dunkin’ Donuts Apologizes for Blackface Ad, but Not Everyone Is Sorry.” – Adweek. Adweek, n.d. Web. 04 May 2017.
Wright, Marguerite A. I’m Chocolate, You’re Vanilla: Raising Healthy Black and Biracial Children in a Race-conscious World. San Francisco, CA: Jossey-Bass, 2000. Print.

Racial Implications in Dunkin Donuts Charcoal Donut Advertisement

The goal of advertisements is to attract the audience and encourage consumers to buy the product. However, advertisements can perpetuate stereotypes in order to do this. For example, an advertisement for a chocolate donut by Dunkin Donuts in Thailand is pictured below:

charcoal donut

Dunkin Donuts was marketing their “Charcoal Donut”. In order to do this, as can be seen in the picture, they included a woman with painted black skin holding up a donut with a bite taken out of it.  The image is centered on the woman’s face, and the bright pink lips stand in stark contrast to the black skin and background. Since the face is the center, the woman and not the donut is initially highlighted—the woman is the key marketing figure in the advertisement.

This ad adds to the association of chocolate with blackness versus vanilla as whiteness. It claims that blackness is interesting, adventurous, and sinful, while the opposite must be boring and traditional. This campaign includes a video that illustrates this more clearly:

The actress initially has light skin, but the minute she eats the donut, she becomes black with bright pink lips. This develops further and more clearly how the chocolate donut is associated with having black skin and blackness more generally. There is also a sensual aspect to the video, with the close-up of the woman’s mouth and the idea of her being satisfied by eating the donut.

Although most of the advertisement is in Thai, a Time article, http://newsfeed.time.com/2013/08/31/dunkin-donuts-ad-causes-uproar-in-thailand/  mentions that the slogan of this campaign is “Break every rule of deliciousness”. This appeals to the emotion of the viewer who wants to try new and exciting things. This slogan implies that it is perhaps the norm for darker objects to be distasteful or unpleasant, and the charcoal donut is an exception.

Interestingly, while there was uproar against this advertisement in many countries such as America, the Time article details that the campaign was effective in Thailand—donut sales rose. Furthermore, the CEO of Dunkin Donuts Thailand called disapproval of the ad “paranoid American thinking” (Time).  This clearly displays the cultural differences of perceptions of race and what is or isn’t a racist message. In an article, Jill Lane explains that blackface in chocolate advertisements are “is a culturally and historically specific ideological process” (382). However, she argues that while there may be some differences in countries’ creation of race distinctions, there is still a “’world racial system’” and history of actions such as slavery that have created global divisions (385).

Facebook comments on a Buzzfeed article about this ad illuminate further the possibility of different interpretations of race : http://www.buzzfeed.com/tasneemnashrulla/racist-dunkin-donuts-ad-in-thailand-uses-blackface-woman-to#.jlO6yYRNd . Some people claim “This is not black face…[this is] using the visuals of charcoal dust” (Shane D Hood August 2013), while others claim “blackface is racist in any country” (Bre Moore August 2013). Other specifically point out that “In the USA this might be considered racist, however, in thaliana where the black community is very minimal, it would not be considered racist” (Sally Parker August 2013). Thus, people can have a wide variety of views about the role of race in this advertisement. It is important to take into account all views and attempt to understand how some people may be offended or hurt by an image while others may not.

In addition to race, this advertisement could have gender role implications. The main model is a woman, with elaborate makeup and an extravagant beehive hairstyle. Visually, the hair takes up almost half of the advertisement. This emphasis on luxury and indulgence of women creates a connection between women and chocolate and enforces a norm of women to be sinful or need chocolate. Robertson’s analysis of gender in chocolate advertisements applies to this: “female consumers are invited to identify with this refined character” (26).

In response to this advertisement, we created an ad that tried to market this charcoal donut in a new way:

chocolate ad created

This ad contrasts with the original ad by specifically including a diverse group of individuals in the image—thus, instead of creating an association between blackness and the delicious donut, this ad conveys a message that all types of people can represent the donut. We also created a different slogan for the campaign, “Deliciousness has no rules”, which attempts to break the barriers established in society of deliciousness associated with a certain group or look. In this way, this advertisement promotes equality and inclusiveness.

The circle of people imitates the shape of a donut. In comparison to the original advertisement that essential imitated the dark color of the donut in the woman and thus insinuating deeper racial messages, this advertisement is able to use a different aspect of the donut, the shape, to connect people to the donut. The variety of skin colors and cultures represented in this ad serve to showcase that people do not have to change to enjoy the product.

Overall, it is clear that the Dunkin Donuts Advertisement evokes blackface to some viewers, but may not provoke a reaction from people in Thailand. It remains imperative to keep in mind what implications may result from an advertisement and create a sense of inclusion of all types of people rather than a specific association or stereotype such as sin and adventure with blackness.


Commercial66able. “Dunkin Donuts Commercial- Thailand Charcoal Donut.”YouTube. N.p., 5 Sept. 2013. Web. 10 Apr. 2015.

Davidson, Jacob. “Dunkin’ Donuts Ad in Thailand Causes Uproar.” Time. N.p., 31 Aug. 2013. Web. 10 Apr. 2015.

Dunkin Donuts Advertisement. Digital image. Adweek. N.p., n.d. Web. 10 Apr. 2015.

Lane, Jill. “Becoming Chocolate, a Tale of Racial Translation.” Theatre Journal59.3 (2007): 382-87. Web. 10 Apr. 2015.

Nashrulla, Tasneem. “Dunkin’ Donuts Ad In Thailand Uses Blackface To Promote Charcoal Donuts.” BuzzFeed. N.p., 30 Aug. 2013. Web. 10 Apr. 2015.

Robertson, Emma. “Introduction and Chapter 1.” Chocolate, Women and Empire: A Social and Cultural History. Manchester: Manchester UP, 2009. N. pag. Print.