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Japanese internment camps in canada
Japanese internment camps in canada
Multiculturalism of canada thesis
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Fast forward to 1941, there are still signs of ongoing challenges and struggles of the achieving a multicultural ideal within Canada. Canadian literature represents and reflects its current cultural diversity (or its lack of diversity) and during 1941, there was a boom of discrimination faced by the Japanese. As a result of the Pearl Harbour bombing near the end of World War II (“WWII”), many Japanese-Canadians faced immediate detainment and removal from their homes, even from Canada. This internment continued all the way until 1949, four years after the end of WWII and by then, more Japanese-Canadians were uprooted, with their properties being seized by the Canadian government (Sunahara 76). Then even after this internment ended, there were …show more content…
Throughout the story, she describes how different members of her family had different approaches to the oppressions of the Japanese. Her Aunt Emily protests publicly for her rights and against the persecution of her people, while her Obasan and uncle choose to stay silent. At the same time, Kogawa’s brother, Stephen, is completely embarrassed and downright disgusted by his heritage. He renounces his heritage, avoiding absolutely anything related to Japanese traditions and refuses to interact with his family. He identifies himself as a Canadian and while Stephen’s actions could be seen as a betrayal to his family and his background, he does this for very understandable reasons. Stephen has been mercilessly bullied as a child for being Japanese and shamed for it, even once coming “[...] home from school, his glasses broken, black tear stains on his face" (Kogawa 83). He has faced both the emotional, mental, and physical effects of the racism against the Japanese and, more generally, being a part of a minority that does not conform to the Anglo-Saxon majority. Aunt Emily has suffered similar persecution, something akin to “a bad dream” (Kogawa 88) and she urges Kogawa not to forget the history and suffering that her family went through the internment: "You are your history. If you cut any of it off you're an amputee. Don't deny the past. Remember everything. If you're bitter, be bitter. Cry it out! Scream! Denial is gangrene." (Kogawa
Multiculturalism policy was first adopted in Canada in 1971, which reaffirms the dignity and value of all its citizens regardless of ethnic origins, race, religious affiliations, or language. Part of this policy, Canada confirms the rights of all the aboriginals along with the recognition of two official languages. Indeed, multiculturalism has great importance since its main purpose is to give equal treatment to all the citizens (Daniel, 2010). It ensures that all individual citizens could still maintain their identities, and have pride with their ancestry. Through this initiative, the Canadian government was able to give their citizens a feeling of self-confidence, making them more open to their diverse cultures. The multiculturalism policy
The discrimination suffered by the “ethnic Canadians” increased during the war was inflicted by both society and the government. An example of the discrimination suffered by “ethnic Canadians” is Sarah Mann, a Canadian-German living though World War 1. Before the people of the town knew she was of German descent, she lived a normal life. But, that all changed when they found out; they vandalized her house by breaking the windows, painting harsh words in red paint or blood, which is overall person to person discrimination. However, throughout the war, it was not just the Canadian-Germans who suffered from discrimination, all ethnicities either than English-Canadian or French-Canadian. Also, they did not only receive discrimination through vandalism, and other person to person discrimination, “ethnic Canadians” faced discrimination by the Canadian government. The governments’ discrimination was caused by the pressure of frightened public experiencing panic because of the Great War. Therefore, the government took action by passing the Wartime Elections Act and the Wartime Measures Act. The Wartime Elections act meant the “ethnic Canadians” would lose their right to vote. The “ethnic Canadians” would also be put into concentration camps or have to register to the police on a regular basis. The historical significance...
Today in Canada it is not uncommon to see people of various races, ethnic backgrounds or cultural groups living within a mutual society; commonly known as multiculturalism. Multiculturalism refers to the presence of, or support for the presence of several distinct cultural or ethnic groups within a society. As the topic becomes more more popular due to news events and social media debates, multiculturalism gets twisted and misunderstood. In essence, multiculturalism is not about dwelling on about our differences, it is about emphasizing our commonality. Diversity of the human race has the power to unify society and make it stronger. Firstly, innovation
...panese Canadian Interment and Racism During World War II." IMAGINATIONS. N.p., n.d. Web. 8 Jan. 2014.
“Multiculturalism” entered public speech in the late 1960s and early 1970s in Canada that focused on unique cultural diversity, nationalities, and ethnicity across the nation. Multiculturalism and Immigration are important factors in the development of Canada to attain a strong multicultural example of economic stability, social and political growth which leads to the emergence of Canada’s identity and culture.
The internment of Japanese Canadians prevented violent discrimination from Canadian citizens, helped strengthen Canada as a nation and also saved thousands of lives. Although many human rights were violated, Japanese internment benefited Canada over time. Japanese Canadians were discriminated against whether they were interned or not. Prior to the attack on Pearl Harbour, racism towards the Japanese Canadians was not something new. Japanese Canadians “have defined their communities since the first immigrants arrived in the 1870s”.
Early in the novel, it is mentioned that there is a neighbor referred to as “Old Man Gower” and he is an unjust man. The kids at the school would bully her brother just based on his ethnicity. The children who say these things are often just repeating what they hear at home furthermore meaning that their parents clearly teach or preach racism in their household. Naomi mentions that one day her brother came home from school with his glasses broken and is told that all of the “Jap kids” are going to be taken away and they are inherently “bad” leading Stephen to believe that he and Naomi are but their father disagrees resulting in the new conception that “It is a riddle… We are both the enemy and not the enemy” (Kogawa 84); The idea that it is unclear of what their ethnicity is strains the family and poses the universal question of “who am I?” and it becomes an internal conflict with each character who faces the discrimination and racism because of the color of their skin. It is noted that Stephen pushes away his Japanese culture away and is rather repelled by any association of the culture to the point he puts up a facade to hide any hint that he could be Japanese as a result of the numerous conflicts that are encountered in throughout the war period. Similarly, McGonegal comments,”For while Japanese Canadians (particularly issei but also nisei) have a strong sense of the anteriority of the future, Kogawa suggests that they often have disjunct views on what the future looks like and how it ought to be achieved.” (“The Future of Racial Memory: Forgiveness, Reconciliation, and Redress in Joy Kogawa's Obasan and Itsuka”) which signify that Japanese Americans and Canadians are aware that nothing will be truly be the same, and there will always be the hatred that was once there so it is ultimately up to
There was a notable divide between Canada’s French and English-speaking population in the 1960s, as they each presented contrasting views of the country’s national identity. As the federal government faced what seemed like two separate nations embodied within a single country, Prime Minister Lester B. Pearson assembled the Royal Commission on Bilingualism and Biculturalism in July 1963. It was to evaluate the existing state of bilingualism and biculturalism and recommend the actions needed to alleviate the largely linguistic and cultural divides in Canada. Pearson’s directive was given at a time when Quebec was experiencing a period of great social and economic development through the Quiet Revolution, while English-Canada was grappling with the re-establishment of the country’s identity as the British definition of Canada was becoming increasingly rejected. This paper will assess bilingualism and biculturalism as it challenged national identity, seen through the Royal Commission on Bilingualism and Biculturalism (RCBB) and the influence of the Quiet Revolution; which resulted in policy – the Official Languages Act in 1969 and the Official Multicultural Policy in 1971 – that ultimately shaped bilingualism and biculturalism within what became a multicultural framework in Canada.
Do you know that despite Canada being called multicultural and accepting, Canada’s history reveals many secrets that contradicts this statement? Such an example are Canadian aboriginals, who have faced many struggles by Canadian society; losing their rights, freedoms and almost, their culture. However, Native people still made many contributions to Canadian society. Despite the efforts being made to recognize aboriginals in the present day; the attitudes of European Canadians, acts of discrimination from the government, and the effects caused by the past still seen today have proven that Canadians should not be proud of Canada’s history with respect to human rights since 1914.
35 Fleras, Augie, and Jean Leonard Elliott. Engaging Diversity: Multiculturalism in Canada. Toronto: Nelson, 2002: 164.
Despite the justifications government have provided, they still fail to justify the actual treatment that Japanese Canadians themselves endured during the duration of the second world war. Evacuation entailed all Japanese Canadians to be move into a “protected zone” 100-miles away from the west coast, no more than 24 hours notice was given to the Japanese citizens about the evacuation. Consequently, this meant that the Japanese citizens did not have enough time to make arrangements for, to secure, or sell the property they could not take with them. Not to mention the government already confiscated their fishing boats and other property they deemed to be dangerous, such as radios, cameras, and firearms. The government assured Japanese Canadians
Firstly, one of the main events, that shows Canada now as a racist country were the Japanese internment camps. Before it all started in December 1941 when the Japanese air force launched an attack
Canada is perceived by other nations as a peace-loving and good-natured nation that values the rights of the individual above all else. This commonly held belief is a perception that has only come around as of late, and upon digging through Canadian history it quickly becomes obvious that this is not the truth. Canadian history is polluted with numerous events upon which the idea that Canada is a role model for Human Rights shows to be false. An extreme example of this disregard for Human Rights takes place at the beginning of the twentieth-century, which is the excessive prejudice and preconceived notions that were held as truths against immigrants attempting to enter Canada. Another prime example of these prejudices and improper Human Rights is the Internment of those of Japanese descent or origin during the Second World War. Also the White Paper that was published by the government continues the theme of Human Rights being violated to the utmost extreme. All these events, as well as many others in history, give foundation to the idea that “Canada as a champion for Human Rights is a myth”.
In “Canadian Multiculturalism: Global Anxieties and Local Debates” Keith Banting and Will Kymlicka challenge the understanding that failed multiculturalism in Europe will follow suit in Canada. Although Canada is not immune from the challenges that can come with multiculturalism, the way in which they tackle problems are country specific and do not necessarily reflect the practice or outcomes of other nations. As UK critic of multiculturalism Trevor Phillips, observes Canada to be ‘sleepwalking towards segregation’ (44) when the dynamics are far more complicated. TRANSITION SENTENCE REQUIRED
The comparison of Aunt Emily and Obasan truly shows how different the two aunts are, as “one lives in sound, the other in stone” (39). Aunt Emily is the one who lives in sound because she talks about the Japanese internment and that people should remember the past. When Naomi says, “Life is so short, the past so long. Shouldn’t we turn the page and move on?”, Aunt Emily sharply says back, “The past is the future” (51). Aunt Emily reminds Naomi once again that she must remember, and says “You are your history. If you cut any of it off you’re an amputee” (60). Her words mean that memories are the history of a person and if they cut off the memories to become an amputee, they are forgetting their identity and who they are. On the other hand, Obasan represses her memories of the internment and lives in silence. Obasan stores old leftover food in the refrigerator that become moldy and disgusting, and she compares the food to her memories by saying, “If it is not seen, it does not horrify” (54). Her thinking is that it is better to forget the past and not hurt anyone, than remembering and being forced to recall the horrifying things that has happened. Naomi sees the contrasting minds of the aunts and