Another thing that the cultural rule helped to benefit Hong Ulsu and Kang Pyongju was to provide them jobs that Koreans would never had before under Japan’s rule. The cultural rule not only helped in the expansion of schools which allowed Koreans more opportunities to gain advanced studies and more job options, but appointed more Koreans to civil services and judiciary, created advisory councils of carefully chosen Koreans, and nominally re-adjusted dual pay scale for bureaucrats. Again, Hong Ulsu met a kind Japanese person who became his boss when he work for him as an apprentice in which he was the one who helped him the most when he arrived in Japan, such as he provided meals for him, paid him his wages, and also paid for his schooling. …show more content…
This shows how complex Japanese and Korean interactions with each other are during this time period, because on one hand many people are experiencing extreme racism such as vulgar racism, while here a Japanese person is treating a Korean person with respect and kindness. This shows how nothing is black and white when interacting with people, however it can also be credited for this period of cultural rule and the government’s effort at assimilation with Koreans and Japanese. Kang Pyongju’s experience differs from Ulsu’s experience in which he did not have a close relationship with his business partner, however, the relationship he had with his work was subtle and affective racism where he observed racism and how it disenfranchise him and his people throughout his work. For example, he noticed that now the Bank of Agriculture now decided to let Koreans apply which benefited him and any other Koreans, however it has its flaw when the bank selected more Japanese than Koreans, regardless of how qualified a Korean is. He also noticed that although it appeared as if the salaries for both Japanese and Korean bank managers appeared to be the same, Japanese people received …show more content…
However, many Koreans are easily punished and scrutinized in their everyday activities by the Japanese government in which anything minute they did could be considered offensive. Because the police and government put more and more restrictions on Koreans during the early 1940s, Hong Ulsu formed a secret group to share his frustration with the people and he also “knew the advantage of cultivating friendship with people in high positions” (A Map Changed My Life, Pg. 34) so that he would not get in trouble and still retain some of his freedom. This led him to befriend a police officer who was promoted to the Japanese High Police Staff as detective and has the job of keeping an eye on the independence activist and radical agitators. Ulsu was able to still form his secret group because he bribed the officer with liquor and money in which helped saved his life. Although, Kang Pyongju was not in danger for his life like Hong Ulsu, he was more unfortunate in the fact that he did not have a law enforcer on his side. Because the war intensified, Japanese management became more paranoid in which Pyongju was demoted for taking an unauthorized trip that the Japanese
The essay “Being a Chink” was written by Christine Leong for her freshman composition class at NYC and was later published in Mercer Street. Leong begins with the affect that language has on people, how it can define us, make us feel, and differentiate us. She recalls the first time she saw the word chink, one summer while working in her family’s Chinese restaurant. While dusting some shelves she came across a white bank envelope with the work chink written on it in her father’s handwriting. Consequently she was upset by this finding; since she was not sure if her father was called this name by a customer and he wrote it down to find the meaning of this word. Since her family was one of two Asian families living in the area, she was not surprised
Born in 1894, Hee Kyung Lee grew up in Taegu, Korea. Although the details of her early life are not given, the reader can assume that she came from a decent middle class family because her parents had servants (Pai 2, 10). In the early 1900’s, Japan exercised immense control over Korea, which by 1910 was completely annexed. Her twenty-year-old sister and eighteen-year-old Lee were introduced to the picture bride system, an opportunity to escape the Japanese oppression (Pai 4). Unlike her older sister, Lee made the decision to immigrate to Hawaii in 1912 as a pictu...
This book is divided into three parts. In first part Kondo discussed the settings.In Part One Kondo relates, in sometimes interminable detail, various factoids about the flexible usage of pronouns in Japanese as well as about the Yamanote/Shitamachi divide in central Tokyo and how that affects the construction of identity. There was a very open class difference between Shitamachi (of craftsmen and manual workers) and Yamanote ( elites) areas; the same concept of elite and subaltern classes distinguished on the basis of more/less money,high/low-paid salary, better/poor housing, etc and how they were tied to the firm size. People working in bigger firms were considered elite and with etiquettes where as people working in small firms were considered to be less elite. She also mentioned her own identity dilemma as Japanese American. She examines her own position in the field and how that may have changed people’s perception about her. This is an account where she w...
Hwang’s father has been victims of racism since 1996, we can’t tell by the last name or by the way the look like where they come from. We aren’t allowed to ask at auditions legally, a person’s race. Therefore, the fact that DHH a character in this play mistakes a white man for being part Asian shows us that we can’t necessarily tell where a you really from by looking
By any measure, The Memoirs of Lady Hyegyong, known as Hanjungnok (Records written in silence), is a remarkable piece of Korean literature and an invaluable historical document, in which a Korean woman narrated an event that can be described as the ultimate male power rivalry surrounding a father-son conflict that culminates in her husband’s death. However, the Memoirs were much more than a political and historical murder mystery; writing this memoir was her way of seeking forgiveness. As Haboush pointed out in her informative Introduction, Lady Hyegyong experienced a conflict herself between the demands imposed by the roles that came with her marriage, each of which included both public and private aspects. We see that Lady Hyegyong justified her decision to live as choosing the most public of her duties, and she decided that for her and other members of her family must to be judged fairly, which required an accurate understanding of the her husband’s death. It was also important to understand that Lady Hyegyong had to endure the
In her letter, Woo references the time she saw her father humiliated by two white cops. At the time of writing the letter she feels anger towards the racist police officers, but at the time of the event she was a victim of learned behavior and also becomes a part of her father’s abuse. Learning to be ashamed of your father when he is not able to fit the “masculine” schema you have made for him is a socially taught and reinforced belief, which in this case manifests as a behavior when Woo says “I was so ashamed after that experience when I was only six years old that I never held his hand again” (Woo, 164). In this flashback to her childhood Woo and her father are not the only ones expressing learned behaviors. The two white cops who mock the Asian immigrant do so because in some way, whether from prompting by society, teachings from their upbringing, or any other way, these officers were taught to be racist. Her father’s learned helplessness is what gave him a chance to survive in America, the cop’s learned racism helped them get ahead in a society that values “whiteness”. Just like with racism the ignorance of sexism is also taught and is not coded into our genes. Woo is disheartened that some of her Asian brother’s do not support her fight for the Third World women and against sexism. She points out that they are trading vices when “these men of color, with clear vision, fight the racism in white society, but have bought the white male definition of ‘masculinity’” (Woo,
Being able to read and act based on social cues is important in many cultures, but in South Korea, “nunchi” is especially valued. There is no exact translation of this word in English, but in his research paper, Jae Hong Heo interprets nunchi as a method of understanding the situation or feelings of others around you and acting accordingly. My paper will discuss why nunchi is unique to South Korea and how the awareness of nunchi affects social relations on professional and casual levels. My research’s purpose is to identify how nunchi serves as a type of grounding in interpersonal relations and why it plays such a larger role in Korean culture than in other cultures. As a result, my main research question is how nunchi affects and reflects the way people in Korean society relate to each other, especially from different positions of power. Through analyzing my sources, I found that nunchi is not
In closing, the 1986 film Gung Ho, depiction of cultural distinctions within Japanese and the United States cultures shows how conflicts arise in between them. These conflicts between Japan and the US play a significant role in how business gets accomplished and how the two cultures have similarities yet such distinct worldviews. If the Japanese men used less universalism and both cultures used more simplification they could have avoided much of the conflicts
tragic and to show what it’s like to be part of the Cultural Revolution. For example, Ji-li tried out for the audition and succeeded, but her grandparents denied about this situation because they have seen the past. This shows the diversity between now and back then. Ji-li’s grandparents did this to make sure Ji-li doesn't want to end up as the people in the past. For their grandparents time period can be very stressful whenever the Cultural Revolution starts. Ji-li’s inspiration can be very thoughtful and curious to figure out what it likes to be going back to the Cultural Revolution. Ji-li’s grandparents has a big effect and plays a huge role on the Cultural Revolution
The Great Proletarian Cultural Revolution, beginning as a campaign targeted at removing Chairman Mao Zedong's political opponents, was a time when practically every aspect of Chinese society was in pandemonium. From 1966 through 1969, Mao encouraged revolutionary committees, including the red guards, to take power from the Chinese Communist party authorities of the state. The Red Guards, the majority being young adults, rose up against their teachers, parents, and neighbors. Following Mao and his ideas, The Red Guard's main goal was to eliminate all remnants of the old culture in China. They were the 'frontline implementers' who produced havoc, used bloody force, punished supposed 'counter revolutionists', and overthrew government officials, all in order to support their 'beloved leader'.
The scholar-gentry in the Song China were greatly influenced by Confucian ideas and values. Song scholars worked to recover classic texts and decipher ancient inscriptions. In other words, Song scholars were practicing neo-Confucianism or revived ancient Confucian teachings. Neo-Confucianism was thought to all bureaucrats and scholars, making it the foundation of learning in Song China. Hostility towards foreign ideas such as Buddhism were continued with this ideology. Since neo-Confucianism emphasized tradition and animosity against foreign influences, Chinese rulers and officials were not receptive to imported ideas than before. The deeply rooted ethnocentric mentality was strengthened by neo-Confucianism. Eventually, China would be led to
This chapter defines in detail Korean work culture, its main characteristics explained from various perspectives. It is necessary to define the culture, because without it, it would be impossible to understand the behaviour and management practices, which prevail in Korea. Therefore, Table 2 presents Hofstede’s 6D model, which provides insight on the Korean work culture, known for being highly authoritative with importance on one's family which can be also the family at work, desire to achieve and compete, but also willingness to work hard (Hamilton & Biggart, 1988) and comparing it against Japan and China.
Literary translation can be described in many ways. In the first place we can think of it as retelling, in that we take a Korean story and tell it in English. In retelling the story we make it public. This means we have an audience, either readers of our translation or listeners of a public reading of that translation. Public readings are an important way of disseminating a translation. And in the case of Korea, readings have a special relevance. In premodern times improvised poems were often shared during gatherings of literati. Even today poetry readings are not uncommon in Korea (though readings of fiction are rare--a vestige of the greater esteem traditionally attached to poetry by Koreans?). Retelling is an especially apt approach to translation when we translate an author such as Pak Wan-sô, whose narrators often sound as if they are speaking directly to the reader.
Selecting a gift for a person with a different nationality is always difficult because in order to select an appropriate gift, you should understand their culture which is perhaps slightly or very different yours.
The Chinese Filipino Community has been part of the Philippine community since the early 1900’s. Philippines has become their home since the Spanish colonial era, which is, for many Chinese Filipino about 3 to 4 generations ago. Considering this fact, many Chinese Filipinos living in this country has been born and raised here, thus, making this country the only home they know of. There are about 1.5% Chinese Filipinos in the Philippine’s overall population count and many from these Chinese Filipinos can be found in Binondo or in what people fondly calls Chinatown. Tradition wise and in consideration, it is still a wonder how a child that grew up in a Chinese Filipino community would most likely maintain and follow the Chinese traditions, than that of the Filipino traditions around.