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Women before world war ii
Women during worldwars
Essay for women in wars
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Introduction War is a devastating event in which a country is in a state of aggression and resentment. Although war has its effects on almost every civilian residing in that country, historically people of minority groups and of low social class suffer the most. During the Pacific War, the Japanese Imperial Army was struggling with many cases of rape and the spread of venereal diseases among its armed forces. In order to cope with these ongoing issues, they schemed an idea to invent a comfort women system. The system started off with real Japanese prostitute volunteers, but then turned to tricking and abducing women into the system once volunteers ran out. As the Pacific War continued, Japanese forces began establishing “comfort stations” in many other parts of Asia. When studying the Japanese Comfort Women system of World War II, it is apparent who the people who suffered the most were. The Japanese Armed Forces sought after a certain group(s) of women who were seen as easy drafts into the comfort women system because of the many disadvantages associated with being a woman of a low social class and/or non-Japanese race during the World War II. Women of Low Social Classes In Japanese culture, it was a common ideal to view women as incompetent of being the head of a household (Yoshimi 200). Asian Women were subjected to discriminatory attitudes towards them by men, which left them with almost no opportunity to avoid a life in low social classes. In 19th century Japanese society, an unmarried woman was no doubly associated with low-end occupations that had significantly low wages (Yoshimi 70). The disadvantages associated with being a woman of a low social stature created an unfortunate history of prostitution among Japa... ... middle of paper ... ...Solidarity and Hope: A Case Study of the "Comfort Women" Movement." Harvard human rights journal 22(2009):63-319. Min, Pyong G. "Korean “Comfort Women”: The Intersection of Colonial Power, Gender, and Class." Gender & Society 17.6 (2003): 938-57. Print. Park, Kyeyoung. "JAPAN, U.S. AND WORLD WAR II: THE SEARCH FOR JUSTICE: The Unspeakable Experiences of Korean Women under Japanese Rule." Whittier law review 21(2000):567-963 Piper, Nicola. "International Marriage in Japan: 'Race' and 'Gender' Perspectives." Gender, Place & Culture 4.3 (1997): 321-38. Print. Stetz, Margaret D., and Bonnie B. C. Oh. Legacies of the Comfort Women of World War II. Armonk, NY: M.E. Sharpe, 2001. Print. Yoshimi, Yoshiaki, and Suzanne G. O'Brien. Comfort Women: Sexual Slavery in the Japanese Military during World War II. New York: Columbia UP, 2000. Print
Beginning in March of 1942, in the midst of World War II, over 100,000 Japanese-Americans were forcefully removed from their homes and ordered to relocate to several of what the United States has euphemistically labeled “internment camps.” In Farewell to Manzanar, Jeanne Wakatsuki Houston describes in frightening detail her family’s experience of confinement for three and a half years during the war. In efforts to cope with the mortification and dehumanization and the boredom they were facing, the Wakatsukis and other Japanese-Americans participated in a wide range of activities. The children, before a structured school system was organized, generally played sports or made trouble; some adults worked for extremely meager wages, while others refused and had hobbies, and others involved themselves in more self-destructive activities.
In a portion of Jeanne Wakatsuki Houston’s memoir titled Farewell to Manzanar, Jeanne’s Japanese family, living in California, is ordered to move to an internment camp called Manzanar. Society impacts the family in many ways, but in this segment of the story we primarily see its effects on Jeanne. The context and setting are as follows: the Pearl Harbor bombing was a very recent happening, the United States was entering into war with Japan, and President Roosevelt had signed Executive Order 9066, allowing internment. Anyone who might threaten the war effort was moved inland into defined military areas. Essentially, the Japanese immigrants were imprisoned and considered a threat; nevertheless, many managed to remain positive and compliant. Jeanne’s family heard “the older heads, the Issei, telling others very quietly ‘Shikata ga nai’” (604), meaning it cannot be helped, or it must be done, even though the world surrounding them had become aggressive and frigid. The society had a noticeable effect on Jeanne, as it impacted her view of racial divides, her family relations, and her health.
This signifies the dominant presence of Japanese hegemony in Korea. Similarly, the dominance of Japanese colonialists’ educational agenda was evident, as the threat of the emergence of Korean women’s identity and role within the context of the new spaces created by education, led the colonial government to discharge advancements in female education(Yoo,60). Instead of creating equal opportunities for women and men, Japanese colonial authority’s educational agenda created “secondary education [that] aimed to create more ‘feminine’ women”, in which “the highly gendered division of courses encouraged women to select ‘feminine’ courses” (Yoo 70). This eventually led women to be in their original positions: to stay within the domestic sphere. For example, in the Japanese empire and colonial Korea, women were more encouraged to learn housekeeping and sewing in lieu of learning masculine courses such as “ethics, national language, literature, history, geography, mathematics or science” (Yoo 70).
World War II was the largest and most violent armed conflict in the history of mankind.
"From Home Front to Front Line." Women in War. Ed. Cecilia Lee and Paul Edward Strong. N.p.: n.p., n.d. N. pag. The Churchill Centre. Web. 23 Apr. 2014.
Other research has devoted to unveiling the origins and the development of their stereotyping and put them among the historical contextual frameworks (e.g., Kawai, 2003, 2005; Prasso, 2005). Research has shown that those stereotypes are not all without merits. The China doll/geisha girl stereotype, to some degree, presents us with a romanticized woman who embodies many feminine characteristics that are/ were valued and praised. The evolving stereotype of the Asian martial arts mistress features women power, which might have the potentials to free women from the gendered binary of proper femininity and masculinity. Nevertheless, the Western media cultural industry adopts several gender and race policing strategies so as to preserve patriarchy and White supremacy, obscuring the Asian women and diminishing the positive associations those images can possibly imply. The following section critically analyzes two cases, The Memoirs of a Geisha and Nikita, that I consider to typify the stereotypical depictions of Asian women as either the submissive, feminine geisha girl or as a powerful yet threatening martial arts lady. I also seek to examine
Recently the concerns of women around their equality in society has become a hotly debated topic in the public spot light. Much of the debate concerns women and the ingrained sexism that permeates most cultures. Many women's activists feel that this ingrained sexism has widened the gap between men and women in a political, social, and economic sense. And for the most part they do have strong evidence to support these claims. Women have suffered through millennia of male dominated societies where treatment of women has been, and in some cases still is, inhuman. Women are treated like subhuman creatures that have only exist to be used for procreate and to be subjugated by men for household use. It has only been very recently that women have become recognized as equals in the eyes of men. Equals in the sense that they have the same political and social rights as males. While the situation has improved, women still have to deal with a male oriented world. Often women in the workplace are thought of as inferior and as a liability. This can be due to concerns about maternity leave, or women with poor leadership skills. But also in part it is due because of the patriarchy that controls all aspects and dynamics of the culture, family, politics, and economy. Even developed countries like The United Kingdom, United States, Germany, and France, could be classified as a patriarchies. These countries may not agree with this notion because of expansive, but not complete changes, that have gradually equalized women in society. However, there are developed countries that openly express a patriarchy and have enacted little societal changes to bring equality to women. Japan is one such country, and t...
For many years and in many patriarchal cultures, women have been seen as less than men, limiting the women to housework, obedience to their fathers, then to their husbands and finally, to their own male children. The short story “Kneel Down and Lick My Feet” by Amy Yamada is situated in Japan, a patriarchal society a couple of decades ago. The story is about a group of woman working at an S&M club. Some might argue that this short story is about the immoral downside of the Japanese sex trade, from women, but I will refute this argument. What women do in this story is give a service to men who need and enjoy it. However, the queens in “Kneel Down” do not just offer the sexual pleasure some men get from their services, but also stabilize their
South Asian women engage in patriarchal values and normative structure established more than two thousands years ago, continue to be oppressed by a dominant group of men. These women suffer further oppression through the strict adherence to cultural garb. Still today, media and educational system portray South Asian women as self-sacrificing, faithful to the family, and submissive to men.
Watanna’s self-fashioning examines the reasons of submissiveness based on the relationship between Japanese women and Western men. Most people would agree with the depiction that women of the Japanese culture are weak due to their submission to the male figures. One can relate to this based on the upbringing of Japanese women. Often time, they are given very little authority during their lifespan. As a child, they are being controlled under their parents’ dictatorship. By the time they grow become adults, their freedom and liberty is still limited, to say the least. Furthermore, bigotry is also imposed upon the half-caste race by society. If there is any matter that the Japanese are against, it would be the existence and presence of the half-caste, which is a race, mixed of Japanese and Caucasian blood. Okikusan is a half Japanese, half European geisha girl in “A Half Caste.” There is an “unreasonable dislike” that Okikusan has developed for foreigners. This is can be easily explained through the t...
Patriarchal customs and sexism were extended in Japan, where according to Meiji sentiments, women were at the emperor and the state’s disposal. Extraordinarily, many “comfort women” were able to find a way back, but they were not welcomed warmly upon their return. The women were seen as “social pariahs” and were either too ashamed to go back to their families, or were shunned by them. Some women did return home to their families, and kept the memories of abuse and defilement to themselves out of fear and shame.
In addition, shortly thereafter, she and a small group of American business professionals left to Japan. The conflict between values became evident very early on when it was discovered that women in Japan were treated by locals as second-class citizens. The country values there were very different, and the women began almost immediately feeling alienated. The options ...
Japanese society exhibits a gender base stratification of society. Male dominance over female contributes to upholding norms and expectations of gender specific division of labor. Still prevalent and modeled after by most households in Japan, is that the male is typical salaryman ‘breadwinner’ that provides only the economic means. Meanwhile, the female is the ‘shufu’ or the full house wife is responsible for the household, raising children, and the wellbeing of the husband’s parents. The masculine and feminine speech patterns further refines the gender roles and the gender divide in all domains of society. Masculine speech is vulgar while feminine speech is politer in nuance. Even though the institutions that prevent women from entering into the workforce are changing, it is stigmatize that a woman’s career peck at age 25 and expected to return to the house married with ‘shufu’ responsibilities. ‘Career women’ are marginalized from society for having a higher status in income or education to good for oneself.
Takagi, J T, and Hye J. Park. The Women Outside: Korean Women and the U.S. Military. New York, N.Y: Third World Newsreel, 1995.
Although comfort women are typically discussed within the context of World War II, the Japanese had begun their usage prior to the war during 1932, but it didn’t reach it’s full scale until WWII. The first ‘formal’ comfort station, the ‘Dayi Saloon’ was established in Shanghai, China in 1932. The Dayi had inhabited multiple two story buildings. It originally contained mainly Japanese comfort women., but in the late 1930s as the war was picking up Korean comfort women were taken there. As the war expanded, comfort stations were established wherever troops were stationed (Qiu). Comfort stations were located throughout Japan and it’s occupied territories, which included China, Korea, Philippines, Indonesia and Burma. There were two types of comfort