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Culture and interpersonal relationships
Diversity of life experiences
Experiencing cultural difference
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These days, many migrants gather together and make their own small place to hold their cultures. Because their cultures are more a blend of multiple cultures rather than a traditional, they are different each other. However, even though a mixed culture seems like a unique non-traditional, it is as same as one strong culture. In the story, Culture is Ordinary, Raymond William says, “every human society has its own shape, its own purposes, its own meanings. Every human society expresses these, in institutions, and in arts and learning” (93). I have visited Little Saigon, Westminster where was a little town for Vietnamese immigrants. This little society has built unexpected strong identities by creating many Vietnamese business stores and other cultural materials. Little Saigon people have built and shaped their own strong mixed cultures and identities by accepting new observation and learning of American and other Asian different cultures.
In the personal relationship, Vietnamese American people in Little Saigon show that they are divided into first generation, second generation, and 1.5 generation. When I went into the Vietnamese pho restaurant, the waitresses are all old Vietnamese. They didn’t welcome us because they have bad English skills and didn’t want to communicate with us. They only said “hi” to me and tried to talk with facial expression and body language. I realized that they are first generation that came from Vietnam in old age so they don’t know enough English. Not only in the restaurant, but also in the Asian Garden Mall and other business stores where I went to had most of the first generation workers. I had very difficult time to have a communication with the workers, so I felt unwelcomed or uncomfortable situat...
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...at the same time. Because they attempt to have both identities, Little Saigon also has both American and Vietnamese cultures that reconciled with each other.
Vietnamese American people in Little Saigon manifest their unique identities in many ways such as personal relationships, cultural artifacts and material experiences. Little Saigon shows who they really are and what they have. They are influenced by American and other Asian cultures, and make Little Saigon a blended community, which tries to maintain their own native history and cultures at the same time. I think Little Saigon is like “little America” because the United States has the myth of the melting pot that many different cultures melt together into a harmonious one big culture. The Little Saigon itself has harmonious cultures that reflect Vietnamese American’s various identities and diverse community.
This nation was relatively stable in the eyes of immigrants though under constant political and economic change. Immigration soon became an outlet by which this nation could thrive yet there was difficulty in the task on conformity. Ethnic groups including Mexicans and Chinese were judged by notions of race, cultural adaptations and neighborhood. Mary Lui’s “The Chinatown Trunk Mystery” and Michael Innis-Jimenez’s “Steel Barrio”, provides a basis by which one may trace the importance of a neighborhood in the immigrant experience explaining the way in which neighborhoods were created, how these lines were crossed and notions of race factored into separating these
One of the most important aspects of Hmong culture is the group and family dynamic. The Hmong considered farming their most important duty because it was a major source of income when they were in Laos. The story regarding the Hmong family who attempted to grow vegetables inside their second story apartment was an example of this (Fadiman, 1997, p. 226). The Hmong found the transition difficult since the thing they knew best, farming, was taken away from them. Thus, they were forced to fit into roles that were foreign to them.
Phillips, Delores B. "Quieting Noisy Bellies: Moving, Eating and Being in the Vietnamese Diaspora." University of Minnesota Press 73 (2009): 47-87. Print
This is evident in the persistence of elderly characters, such as Grandmother Poh-Poh, who instigate the old Chinese culture to avoid the younger children from following different traditions. As well, the Chinese Canadians look to the Vancouver heritage community known as Chinatown to maintain their identity using on their historical past, beliefs, and traditions. The novel uniquely “encodes stories about their origins, its inhabitants, and the broader society in which they are set,” (S. Source 1) to teach for future generations. In conclusion, this influential novel discusses the ability for many characters to sustain one sole
There has been many discussions about how people try to fit in society, whether it is for music, interests in subjects, or even trying to fit in a specific culture. Groups and individuals seems to have a distinction among each other when it comes down to fitting in society and how they differ and have tensions among each other to conform to social norms. In “Making Conversation” and “The Primacy of Practice” by Kwame Anthony Appiah discusses how all cultures have similarities and differences but sometimes those differences are so different that they can not connect to another nation. Manuel Munoz in “Leave Your Name at the Border” argues how immigrants in a city are forced to act more societal and how it typically affects the diversity in
Eventually, the store had to close down. The Anticommunist movement is extreme to the point that anyone who even appeared to be sympathetic to the current government of Vietnam was branded a traitor. For instance, the community claimed that one of the Vietnamese American politicians, Tony Lam, did not support the community in forcing this video store to close down. In addition, Tony Lam took part in requesting the council of the city of Westminster to change the name Little Saigon into Asian town (Collet, & Furuya, 2010). His rationale was that “Little Saigon” negatively reminded of the pain in Vietnamese history, which needed to be forgotten. His political career soon ended, since his attitude and belief was viewed as an offense toward Vietnamese immigrants. Vietnamese immigrants believe that the term Saigon is sacred and beloved, therefore replacing the name Little Saigon is equivalent to neglecting the dramatic historical background and disconnecting their origin. In away, Anticommunist movement creates cohesion among Vietnamese immigrant.
Just like the durian, my Vietnamese culture repulsed me as a young child. I always felt that there was something shameful in being Vietnamese. Consequently, I did not allow myself to accept the beauty of my culture. I instead looked up to Americans. I wanted to be American. My feelings, however, changed when I entered high school. There, I met Vietnamese students who had extraordinary pride in their heritage. Observing them at a distance, I re-evaluated my opinions. I opened my life to Vietnamese culture and happily discovered myself embracing it. `
...eing from San Diego, I think the Vietnamese have done a great job at being a part of the American society. We accept them and even cherish what they have brought to us especially the food. The Vietnamese have made it their home here and their home is now a part of our society.
Amy Tan’s “Fish Cheeks” describes Tan’s upbringing as a Chinese-American caught in between two cultures. In “Fish Cheeks” Tan’s crush Robert and his family were invited to Tan’s house for Christmas, Amy was embarrassed of Robert’s impression of her Chinese relatives, cuisine, and culture (Tan 110). Tan’s situation is not uncommon as millions of first generation Americans encounter similar situations while living within two cultures. Albeit the extreme embarrassment Tan endured throughout the encounter, she contends that her mother taught her a valuable lesson in appreciating her Chinese culture (111). Ultimately, Tan's purpose was to implore first generation Americans to embrace both of their cultures, in spite of its unique traditions (Tan
After the fall of the Saigon in 1975, Heidi’s mother- Mrs. Mai Thi Kim decided to send her to America as fearing for her uncertain future in Vietnam. Twenty two years later years, Heidi eventually found her Vietnamese mother. However, as she was raised in the States, Heidi is now "101%" American and has little knowledge of her Vietnamese heritage. Undoubtedly, this reality reveals potentials for cultural collision.
In Graham Greene's The Quiet American, Greene uses the characters Alden Pyle, Thomas Fowler, and Phuong to represent a greater picture and show how the characters all work through mental obstacles. Their political doctrines actively collide and merge with the cultural customs they bring with them to the novel. The result is that these characters have a double meaning. They become allegorical for the larger world events around them, symbolizing Greene's opinions of the politics of empire-building. In the interactions among these characters, Greene is simplifying the situation in Vietnam by using a social perspective and relating how intertwined the characters and their homelands are during the war.
This book serves to teach readers about the varieties of cultures, social
I grew up in Vietnam where the tradition is very important. In my family, listening and respecting older people are always priorities. My parents always want me to speak Vietnamese at home with them because they do not want me to forget our language. My dad usually tells me that, “con sống trong nhà thì con phải nghe theo lời ba mẹ” which means I live under their proof, I have to follow their rules. If I still live with my parents, I will always have to listen to them. The traditions of the typical Vietnamese family are over protected and obedience no matter how old I am.
In the introduction to “The Pure Products Go Crazy,” James Clifford offers a poem by William Carlos Williams about a housekeeper of his named Elsie. This girl is of mixed blood, with a divided common ancestry, and no real collective roots to trace. Williams begins to make the observation that this is the direction that the world is moving in, as Clifford puts it—“an inevitable momentum.” Clifford believes in that, “in an interconnected world, one is always to varying degrees, ‘inauthentic.’” In making this statement, Clifford is perhaps only partially accurate. In the western hemisphere, where Williams was located, perhaps it can be said directly that the influence of modern society has attributed to the lack of general ancestry, as one culture after another has blended with the next. Perhaps it can be said as well that, as Clifford puts it, “there seem no distant places left on the planet where the presence of ‘modern’ products, media, and power cannot be felt” (Clifford, 14). The intention of this paper is to contend first that there is essentially such a thing as “pure” culture, and contrary to Clifford’s belief, that there are “pure” unblended cultures that remain (while not altogether untouched by foreign influence), natural within themselves. It will be argued as well that the influence of modern society does not necessarily lead to a loss of cultural soundness itself, but rather that a presence of certain cultural practices within the respective cultures has attributed to the lasting “purity” of certain cultures. In this case, we will be discussing the cultures that exist in Haiti and Bali.
In the end, what we learn from this article is very realistic and logical. Furthermore, it is supported with real-life examples. Culture is ordinary, each individual has it, and it is both individual and common. It’s a result of both traditional values and an individual effort. Therefore, trying to fit it into certain sharp-edged models would be wrong.