Book Review #1: “Confucius lives Next Door”
When T. R. Reid became chief of The Washington Post's Tokyo bureau, he and his family moved to Japan for an extended stay. Moving from the wide-open spaces of Coloroda to the noise, rush and crush of Tokyo. As Reid and his family were opting for total immersion in Japanese culture, they decided to live in a Tokyo neighborhood and send their children to public schools within Toyko. The book “Confucius Lives Next Door” is T.R Reid's account of their experience as an American family living in a country with the population of roughly 28,000,000 people. The book is also an analysis of East Asia's postwar economic miracle and what Reid sees as it’s even more important "social miracle," the creation of ordered, civil societies marked by "the safest streets, the strongest families, and the best schools in the world," where lost wallets are returned to their owners with cash intact, baggage can be left unattended in the busiest train station, and no one locks their cars or bicycles. Reid also documented his way of looking into the Asian century by looking at the crime, the drug use, family, children and the education within the
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R. Reid wrote Confucius Lives Next Door to illustrate how the teachings of the ancient philosopher and political activist, known in the west as Confucius, have influenced East Asian cultures as they have risen in economic power, how Confucian ethos are expressed in contemporary Japanese’s culture and how Confucius’s teachings revolve around loyalty between individuals and the groups they belong to. Those groups include one’s family, his neighbors, the company he works for or the school he attends, and any other group of people he associates with. Being a responsible member of a group is central to East Asian culture versus the Western, particularly American, focus on individuality. Reid’s book provides both anecdotal and empirical evidence on the cultural results of this group focused philosophy on
Chapter six examines the anti-Chinese sentiment with the emerging class antagonism and turmoil between white capitalists and workers. The unwelcomed arrival of Chinese immigrants brought along their own social organizations such as the huiguan, fongs, and tongs. These types of social organizations secured areas of employment and housing for Chinese immigrants in California. This social structure that was unknown to Anglos led them to also categorize Chinese on the same level as Indians by depicting them as lustful heathens whom were out to taint innocent white women. These images were also perpetuated onto Chinese women, thus, also sexualizing them as all prostitutes.
Chinese peasants and the Chinese Communist Party between circa 1925 and circa 1950 had had more close relationships. The major relationships that are shown in the documents is that relationship of peasant and Communist party supports to spark the nationalism in the peasants, creates an anti-Japanese sentiments, and to promote a sense of social equality. Documents 1,2, and 3, demonstrate that peasants had raised the national pride due to Chinese communist party. Documents 4 and 5 show how the Communist Party fosters the sense of anti- Japanese sentiments. Documents 6,7,8, and 9 illustrates the the sense of social equality through the Communist Party associating with the peasants.
When Japan invaded China in 1937, they started a chain of events leading to their defeat at the end of the second world war. Between circa 1925 and circa 1950 the Chinese communist party took hold of China sparking nationalism and anti-japanese stances, bringing the people new opportunities, and advocating social and gender equality. The Chinese people felt a loss of pride when Japan invaded them, but with the rising of the communist party they felt a new sense of nationalism and pride in their country. When looking at the conversation between a teenager and his grandfather, we get a wider picture at what life was like before the communist party rose to power.
In nursing school, students were introduced to the idea of cultural competence. It is a concept that I am familiar with due to my cultural background. Being respectful and aware of the beliefs and values of other traditions cannot be neglected and ignored. We are all global citizens that hold different views and perspectives, therefore leaders must equip themselves with the understanding that people expect and will act differently based on their cultural beliefs.
“Her actions remind me that, even under unbearable circumstances, one can still believe in justice,” in David Henry Hwang’s foreword, in Ji-Li Jiang’s memoir Red Scarf Girl, commemorated even during the Great Proletarian Cultural Revolution anyone can overcome adversity (9). Ji-Li Jiang was a young teenager at the beginning of the Cultural Revolution, and living through a very political time in China’s history made Ji-Li into the person she is today. Ji-Li’s intelligence, her choices, and family devotion made her into the headstrong and successful person she is today. Even when Ji-li thought she was unintelligent, others saw she was wise. There were many moments when Ji-Li was reminded she was very smart.
The novel’s fictional version of China is sometimes an unfairly bleak portrayal of the country, and its most shocking scenes cohere with false Orientalist narratives of Western imperialism and Asian inferiority. However, for an American author, Buck writes with unique authority; few Westerners in her era could match her breadth of knowledge about China, and even fewer could match her dedication to the advancement of cultural empathy with China. Despite the inescapable influences of dominant Orientalist narratives, Buck was able to craft a socially truthful, yet relatable text for Western audiences. Looking back at the outsize impact of The Good Earth, it becomes clear that it defies conventional definitions of Orientalism. Rather than assigning the ‘Orientalist’ label as a veiled accusation of racism and ignorance, scholars should instead recognize that—with the appropriate author intentionality and real-world impact—certain Orientalist works could be culturally acceptable, if not valuable
The author, Jeanne Wakatsuki, presents a meaningful story filled with experiences that shaped not only her life, but shaped the lives of thousands of Japanese families living in America. The book’s foreword gives us a starting point in which the reader can start to identify why the book was written. “We a told a New York writer friend about the idea. He said: ‘It’s a dead issue. These days you can hardly get people to read about a live issue.
Confucianism enforced harmony, between people while legalism enforced strict following of rules. For confucianism was built on the belief that harmony results when people in society accepted their place in their lives. However, Legalism was built on the fact that all humans are more inclined to do the wrong thing instead of the right thing due to the motivation of self-interest. Confucianism is described through the five key relationships: father to son, elder brother to younger brother, husband to wife, elder friend to younger friend, and ruler to subject. But legalism was described
Lei Chen also cited Huang Zhong Xi's wording, that firstly appeared in the Ming Dynasty (1368-1644), to justify his political perspective and promoted democratic politics in Chiang Kai-Shek's ruling period5 Hence, an investigation of a political culture and thought in the East Asia cannot take place without considering
Jin is faced with being one of the very few Asians at his Junior High School, while everyone else is American. Of course Jin is going to feel out of sorts, especially when his teacher introduces him to the class as “Jin Jang”, and saying “He and his family moved to our neighborhood all the way from China”, when Jin’s real name is Jin Wang and his family moved from San Francisco (30). Gene Luen Yang uses this humility to display that it takes a considerable amount of open
This report was commissioned by The Asian Education Foundation, to analyse the growing number of Asian texts being produced. This report will asses Family life, Resilience and the issue of Racism. Asian tests have had a large increase from the publishing of Anh Do’s autobiography, The Happiest Refugee. 2.0 Representations of growing up Asian in Australia 2.1 Family Life In the autobiography ‘The Happiest Refugee’, Do has a high regard for his family, that he illustrates throughout the memoir.
Derek Duncan Martica Rogers Period 6 L202 1 March 2023 A Ten Year-Old Preconceived Anomaly In 1942, the United States issued an executive order that resulted in the coerced relocation and internment of Japanese-Americans during World War II. Julie Otsuka’s novel, When the Emperor was Divine, provides an intimate and affecting portrayal of the internment experience through the eyes of a Japanese-American family. Otsuka’s novel offers a poignant exploration of the long-term impact of historical trauma on individuals. The novel heeds the experiences of a mother, father, son, and daughter as they are forcefully obligated to leave their home in Berkeley, California and are sent to an internment camp in the Utah Desert.
A Pair of Tickets In “A Pair of Tickets,” Amy Tan described the journey of Jing-Mei Woo, a middle-aged, Chinese-American woman, to China where she experienced a compelling change in herself. The author herself is Chinese-American, which enabled her to use insightful experiences in the story that were similar to her own experiences to better illustrate the emotions that Jing-Mei felt. Reminiscing about her own trip to China, Tan wrote: “As soon as my feet touched China, I become Chinese” (Tan 146). As Jing-Mei made the long travel to her motherland, she experienced a series of events, met her long-lost relatives, reflected on her own memories, and listened to stories about her mother’s past, deepening the connection that she had with her mother
Although both Confucius and Mencius have a lot in common with regards to governance, the two do have varying opinions on certain matters such as the legitimacy when rulers are overthrown, and the relationship between the ruler and his people. In precedence to coming up with policies and administrative measures, one has to first consider the issue of human nature as it plays an essential role in the development of a state 's political system. In the Confucian philosophy, the belief is that goodness is innate in humans and that everyone shares this same trait [子曰:“性相近也,习相远也。”] (Analects, 17.2). Mencius further elaborated on this doctrine by stating that it is mankind’s natural tendency to be kind to others, just as water would naturally flow downwards (Mencius, 6A2).
In this paper, we’ll study some of their famous pedagogy thought to explore what influences they have brought to the Chinese and westerners’ cognition and behavior and why the two civilizations developed in same period would diverge in such a degree. Furthermore, I