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The importance of nationalism
The importance of nationalism
Importance of nationalism
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I am looking at a drawing that might have come straight from a children 's book. Ten doll-like figures stand side-by-side, interspersed with rainbows and garbed in distinct, culturally-appropriate clothing. The menagerie is so heavy-handed in its pursuit of ethnic and cultural diversity that I can 't help but be reminded of Disneyland 's “it 's a small world” [sic] ride. It is ASEAN 's “One” promotional graphic, and much like Disney 's renowned attraction, it leaves me feeling uneasy. Its saccharine quality makes me wonder as to what bitterness ASEAN might be trying to conceal. The tagline, “One Vision, One Identity, One Community,” seems hopelessly naïve and coldly calculating all at once. Its bubbly lettering asserts unequivocally that ASEAN
(Ibid) This fear is perhaps best represented in the bumiputera ideology. Under bumiputera, which celebrates the “native” Malay population, both ethnic and religious identity have become absolutely central to political life in Malaysia. All citizens are thoroughly sorted and categorized by the identity the government imposes upon them, and preferential treatment is given in the economic and political spheres to those fortunate enough to be considered “ethnic Malay.” This showcases an institutional interest in propping up one demographic at the expense of all others, and in my opinion demonstrates that identity politics are one of the primary tools at UMNO 's
An economic powerhouse, Singapore 's highly educated and employed populace is vaguely reminiscent of a Western society, at least more so than Malaysia 's. There is no prominent, let alone state-managed, system of racial or religious discrimination. In fact, Singapore seems to go out of its way to make identity a non-issue for Singaporeans (Lecture 7), who seem more concerned about the influence of foreigners than about racial divisions amongst themselves (Lecture 10). However, I argue that the very act of attempting to make racial and ethnic identity a non-issue is in and of itself an act of identity politics. Singapore 's fastidious management and extensive urban planning, carried out in large part by Lee Kuan Yew and the People 's Action Party, is a prime example of identity politics at play in Singapore. Singapore 's architects designed the island-nation carefully, its small size putting a premium on developmental space, encouraging extensive forethought (Lecture 7). For instance, Singapore was made to be equally accessible to all residents via the mass-transit SMRT system, with no region more economically or socially desirable than another (at least in theory) and this in part discouraged the formation of ethnic ghettos (Ibid). Similarly, Singapore 's highly coveted public housing units are designed and managed by the PAP, and their ethnic compositions are carefully managed so as to be representative
I chose Cambodian Americans for my target culture because it was a place I knew very little about. My ignorance of that side of the world is laughable to say the least. Cambodian American was a great choice because both the people and the culture are very captivating to me. While some Cambodian Americans become very westernized, accepting most of America’s cultural norms, some hold strong to their Cambodian traditions and way of life. Through Geert Hofstede’s Taxonomy, I will explore the dynamics of the Cambodian American culture. Through Identity, Hierarchy, Gender, Truth and Virtue I will attempt to describe a culture previously virtually unknown to me. I chose Hofstede’s Taxonomy over Bond’s because Michael Bond himself told me to. “Charlotte, I did this work in the 1980's, and found that 3 of my 4 nation-level dimensions overlapped with Hofstede's and one was distinct.” said Bond to me when I asked him to elaborate on his taxonomy.
Many minorities like Mukherjee and Divakaruni have expressed that although many traditional obstacles of prejudice have been made obsolete, discrimination still exists, especially in the negative responses of other Americans to their success. The peaking of Anti-Asian sentiment and violence on America’s streets and office buildings has reinforced this theme ten fold. Asians must seek to dissolve the racist love behind the distortions of the model minority paradigm.
Asian’s and Black’s struggle with the legacies of cruelty which in turn has reduced the value of human life to dust—the residue from refugee, slavery, and loss; all ties in together as we view souls who live in such a colorful place, but who originally viewed the world as black and white. Toronto embodies 2.5 million faces with many of whom originate from various places of the worl...
Overall, the object of this movie is to entertain the audience sitting at home watching it, laughing at the mishaps and situations that happen along the way. The question is, however, at who’s expense does the laughter come? Perpetuating this stereotype only goes to further damage the way Asian Americans are seen by the American public. Also during the time the movie was being made, the yen and the dollar were in competition over which had more value. This movie in a subtle way suggests that American workers can overcome any adversity, while the Asian cast is lucky to have such determined Americans to help them out of their problems. The movie serves to inspire Americans by relying on a stereotype of Asians to show that Asian are weak and Americans are strong, and that they can overcome any challenge they rally behind.
The Chinese community in Singapore can be divided into two clusters that is, the Chinese migrants from China that still regarded China, as their “home” as well as the Straits Chinese who mostly did not consider themselves as citizens of China rather, they were British citizens that considered Singapore their home. Straits Chinese or the Queen’s Chinese was not bothered about the politics in China and were mostly educated in English schools. This paper will therefore discuss the challenges in education faced by the Chinese community, more specifically the China-born Chinese migrants, in postwar Singapore.
Many practices within diverse cultures are familiar, leading us to the realization that even though people have different beliefs and different values, and come from different countries, there are also many similarities. When analyzing the various practices withing diverse cultures, you begin to see the likeness of a society that reflects your own customs. Through out The Namesake, symbolic meaning contributes to the overall message of being able to establish an identity and embrace the identity of others.
It is as though Asian Americans are succumbing to the thought that America is the only place to be and that they should be grateful to live here. On the other hand, keeping silent due to pressures from the white population means being shunned by the members of the Asian American population. I disagree with Chin’s assertion that “years of apparent silence have made us accomplices” to the makers of stereotypes (Chin 1991, xxxix). I agree with Hongo’s argument that the Chin viewpoint “limits artistic freedom” (Hongo 4). Declaring that those writers who do not argue stereotypes of the good, loyal, and feminine Chinese man or the submissive female, are in any way contributing to or disagreeing with them is ridiculous.
Learning journey is widely shaped by an individual’s sense of identity. However to understand how this identity shapes the learning journey, it is paramount to examine the various structures and themes associated with the term ‘identity’ such as gender, cultural and social. For these themes are constantly changing consequently affecting personal identity within the learning journey. This essay will mainly focus on the theme of cultural identity while reflecting on how my own experiences of learning have been shaped and changed my sense of identity. This will be done by looking at my turning point and at times a symbolic movement which was the migration from Uganda a former colony of Britain, and how this has affected my experience of learning and continues to alter my cultural identity. To put this in context, Hodkinson et al (2013, p39) acknowledges that, ‘At a turning-point a person goes through a significant transformation of identity’. In the same light of this transformation, the decision to migrate to Britain was a turning point described by Hodkinson et al (2013, p39) as ‘forced on some, by external events and/ or the actions of others. On a personal level, my mother made the choice to bring me to Britain for a better education and hope for future prosperity, but I have often seen this decision as a contributor to discontinuity in relations to experiencing different education systems which are linguistically, culturally and predominantly different.
However, Malaysia has a different interpretation on race. The hierarchy of race was brought and introduced by the Dutch, Portuguese, and British colonies, but have changed based on the contemporary ideas. As previously before, people were placed on race based structures by using three categories: Chinese, Malay, and Indian. Based on your “race” you were placed in a certain category and
To conclude, cultures are a major part of our lives and they constitute the image we see the world in. cultures can sometimes influence us, even in ways we don’t expect. Sometimes we find ourselves forced in cultures with negative stereotypes but that does not mean we should be ashamed of those cultural groups but rather embrace our culture and stray from the negative characteristics of that
Using Singapore to debate has an interesting point of view. After it separation from Malaysia at 9 of August 1965. The nation became an independent state. Singapore was on her own, a tiny island lack of natural resource such as oil and rubber plantation, and on the other hand Singapore own a strategic harbour location.
In Malaysia, the United Malay National Organization (UMNO) became the dominant political force beginning in 1959. UMNO created an agreement with MCA (Malayan Chinese Association) and MIC (Malayan Indian Congress) together they formed the Barisan Nasional (National Front or BN) and since 1974 it has been the senior partner in a governing coalition. Since its formation as an independent state in 1963, Malaysia has never experienced a change in government. UMNO’s positions are attractive because they are important in Malaysia’s political and business life. Because UMNO leader has always served as Malaysia’s de facto prime minister, the party’s internal election is seen as the country’s real election. UMNO’s party apparatus often reflects the state’s apparatus, a fact that makes UMNO’s election even more alike with the country’s election.
Race and ethnicity - a.k.a. London: Routledge. 2007. 8. What is the difference between a.. Voegelin, Eric. A. 1933a. The. d. a. a. a. a. a. a Race and State.
Tremewan, C. (1994). The political economy of social control in Singapore. New York: St. Martin's Press.
This helped secure Malay participation and by doing this also secured the economic role for Malaysia 's indigenous population. This process was twofold. One it marginalized Islamic radicals and two it introduced Islamization program by focusing on public morality, work ethic, and Islamic finance. In summary the UMNO used Islam to socialize the Malay. The case of Malaysia demonstrates what Nasr was referring to in his article, "Rise of Muslim Democracy". In Malaysia the Malay and other indigenous people made up the private sector, as Nasr said the bourgeoisie needs the Muslim democracy and vice versa. Muslim democracy combines religious values of middle and lower class with policies that serve their economic interests. This is exactly what the government had in mind when creating the UMNO, which ultimately used Islam to appeal to the Malay and indigenous people who made up the majority of the middle and lower