Showing 61 - 70 of 104 annotations tagged with the keyword "Asian Experience"
Yoshino has written a book that is both treatise and memoir. Taking his cue from Erving Goffman's introduction of the term "covering" (in Stigma: Notes on the Management of Spoiled Identity), Yoshino writes from his own experience as a young gay Japanese American who is also a lawyer and scholar at Yale University. Covering, Yoshino proposes, is "to tone down a disfavored identity to fit into the mainstream" (ix). He identifies three historical and individual stages of dealing with disfavored identity: conversion, in which the individual and/or society try to transform an identity to render it more acceptable (for example, attempts to convert homosexuals into heterosexuals); passing, in which the individual hides the undesirable identity to a greater or lesser extent depending on circumstances; and covering, in which the individual openly acknowledges the undesirable identity but suppresses behavioral aspects of the identity that could draw unwelcome attention (for example, a gay male publicly holding hands with or kissing another gay male).
The author discusses these concepts specifically with relevance to his gay identity in part one of the book, detailing how he went through these three phases himself. Part two elaborates on racial and sex-based covering, and part three discusses Civil Rights and legal issues that surround covering. Yoshino argues that contemporary American society imposes covering on certain groups--gays, blacks, women, disabled people, Jews, Asian Americans--and ultimately in some manner on everyone. The bases for this imposition are pressures to conform and to assimilate. He identifies "covering axes: appearance ( . . . 'I own brown suede bucks'); affiliation ('I listen to National Public Radio . . . '); activism ('I do not mind how white television casts are . . . '); and association (' . . . I married a white woman')" (125).
Beyond that, according to the author, our laws and their interpretation by the Supreme Court "instruct the mainstream to ignore [difference] and the outsider group to mute it" (182). This is an inevitable result of the great pluralism of contemporary society--the courts cannot protect all separate groups that exist.
In the final chapter Yoshino proposes a new paradigm for Civil Rights: universal liberty (rather than equality among groups) based on "our common humanity." This paradigm would allow individuals to live "authentically" and in good psychological health. Yoshino invokes the concept of health proposed by theorist, D. W. Winnicott: living according to one's "True Self" while the "False Self" "is reduced to a 'polite and mannered social attitude,' a tool available to the fully realized True Self" (185).
In the final year of World War II, in a bomb-damaged villa in the hills north of Florence, four characters seek shelter and in their various ways attempt to undo the damage of the war. Kip, the Indian munitions expert, by day disarms unexploded mines and bombs. The title character, badly burned all over his body when his plane crashed in the desert, lies in a bed, morphine deadening his pain and loosening his memory, reminiscing about a love affair and his career in military intelligence as a desert expert.
The young Canadian nurse Hana, emotionally shut down as the result of her work in the war and the death of her lover, has refused to withdraw with her unit and lovingly tends to the English patient and develops an intimate relation with Kip. Caravaggio, a friend of Hana's parents and with an ambiguous interest in her, dips into Hana's supply of morphine and uses his intelligence skills to steal things for the group and also to probe into the mystery of the history and identity of the "English" patient. The novel ends shortly after radio news of the dropping of atomic bombs in Hiroshima and Nagasaki drives Kip away from the company of the companions he sees with angry irony as part of a destructive "Western wisdom" (p. 284).
Franklin Hata, comfortably retired from his medical supply business, reflects on his life--a life that spans several continents, three cultures (ethnic Korean brought up in Japan and emigrating in adulthood to the U.S.), service as a medic in World War II (in the Imperial Army of Japan), adoptive fatherhood, and a fizzled out romance with a well-to-do suburban Caucasian widow. At first out of place in the wealthy New York suburb where he settled, Hata has worked hard to achieve acceptance there, taking pains to fit in, creating no disturbances, never complaining, even when provoked by thoughtless schoolchildren or narrow minded adults.
The major disappointment of his adult life has been his tempestuous relationship with his adopted mixed-race daughter, Sunny, who left his home to live on her own when only a teenager. Even failed parenthood, however, has been absorbed by Hata. For although Hata claims that he had always wished to "pass through with something more than a life of gestures," (299) in fact he has labored to maintain equilibrium with a carefully designed "gesture life" of daily routine and superficial social niceties.
In the idleness of retirement and the solitude of his large, empty Tudor home, disturbing memories impinge on these routines and force a re-evaluation of his life and his relationship with the estranged Sunny. As a young medic during World War II, Hata had undergone an emotional and moral crisis when he fell in love with one of the Korean "comfort women" brought into his care in the Japanese army camp (in Burma) to which he was assigned. In the midst of rape and murder, Hata had to make choices, and these choices he can no longer justify to himself.
Further, he comes to understand that his relationship with his daughter has been colored by those long ago events. "In a way, it was a kind of ignoring that I did, an avoidance of her as Sunny -- difficult, rash, angry Sunny -- which I masked with a typical performance of consensus building and subtle pressure, which always is the difficult work of attempting to harmonize one's life and the lives of those whom one cherishes." (284)
Set in 19th-century Japan, the film’s action centers on the experience of the young doctor Yasumoto (Yuzo Kayama) in his work as an intern at a hospital-clinic for the poor run by the experienced and wise Dr. Kyojo Niide (Toshiro Mifune), nicknamed "Red Beard." Coming from a wealthy and influential family, and fresh from a Western-influenced medical education at Nagasaki, Yasumoto had believed he was on the path to become physician to the shogun (equivalent to a king).
He is initially insulted and deeply unhappy with conditions at the distinctly inglorious clinic. The poverty and suffering (and smell) of the clinic’s patients disgust him, and he tries his hardest to get fired. The mysterious Red Beard, however, is extremely patient, and simply waits. While he waits, we see Dr. Yasumoto slowly being converted as he is brought into close contact with the suffering in the lives of several patients.
Initially rebellious and emotionally unable to watch patients die or assist in surgery, Yasumoto gradually becomes a seasoned and enthusiastic member of the clinic’s medical team and announces that Red Beard is his idol. At the end, when Yasumoto is actually offered the position of physician to the shogun, he refuses, in order to continue his work at the clinic.
Art Woo, thirty-eight years old, Asian-American, and a salesman in a dying industry, finds himself housed in a welfare hotel during a sales convention--the unexpected result of trying to limit travel expenses for his company. His modus operandi is to "maintain a certain perspective," so he attempts to make the best of the situation.
We learn that his wife, Lisa, has divorced him--the outcome of Art's inability to grieve along with her when, after many months of fertility treatments and two miscarriages, Lisa's successful pregnancy was medically terminated at four and a half months because the fetus was afflicted with a severe genetic abnormality. Whereas Art reacted with hope for having another child, Lisa had seen only loss. Likewise, when his boss had insulted Art with a racial slur, Art had maintained "perspective," while Lisa thought he should have quit his job.
The "birthmate" of the title is Billy Shore, four years younger, American, and a business rival. Billy is obnoxious, but has advanced to a new job. Art thinks that if Billy can get ahead, so can he. But Art's equilibrium is ultimately destroyed by an experience in the welfare hotel. He realizes that he has lost not just a job opportunity and his wife, but also his child.
Told in the voice of an immigrant Chinese grandmother, this is a story of gaps--gaps of communication, cultural gaps, age gaps, gaps in family relationships. The narrator describes herself as "fierce." Now widowed, she and her husband had owned and operated a restaurant; her married daughter is also "fierce" because she is a bank vice president and quite ambitious. Grandmother takes care of little Sophie, her granddaughter, the product of a mixed marriage--her son-in-law is Irish.
The narrator is contemptuous of her son-in-law because he and his brothers are unemployed even though they are white and were born in the USA. To the narrator, the world is upside down. Her son-in-law (John) is at home but thinks that it would demean him to baby-sit for his own child; in China her daughter would be taking care of her but instead, she is baby sitting to help her daughter out. Grandmother cannot understand why her son-in-law needs to be pampered, why she needs to be "supportive"--"we do not have this word in Chinese, supportive." She and her daughter differ about how to discipline Sophie. There are indications that John would like to send his mother-in-law back to China.
Events come to a crisis when the willful Sophie--perhaps reacting to the strains on her parents' marriage--defies her grandmother, hiding from her in a playground foxhole. The child's parents are horrified by what looks to them like child abuse. Grandmother must move out. Yet, at the same time, the daughter is miserable, and grandmother feels useless. Says the daughter, "I have a young daughter and a depressed husband and no one to turn to." Narrates her mother, "when she says no one to turn to, she mean me." As the story closes, grandmother is living with her son-in-law's mother, a woman whom she admires.
The narrator, Anju, and her cousin, Arundhati (Runu for short) are both young married Indian women who are pregnant for the first time, due to give birth within a few days of each other. The difference is that Anju lives in the United States and Runu in India. They write letters to each other, and when the story begins, Anju is planning a special telephone call to Runu because this is the day they are both due to get the results of their amniocentesis.
As Anju anticipates the phone call, she provides information about both women. She grew up in a relatively affluent family in Calcutta, went to college, and moved to San Diego with her husband, Sunil. Runu was less wealthy, and married into a large and traditional Brahmin family in the provinces. Runu is strictly controlled by her mother-in-law.
Anju receives her test results: her baby, a boy, is healthy. But Runu is expecting a girl, and because of this her family decides that she should have an abortion. She is devastated, and is planning to run away. Anju encourages her, but Anju's husband becomes angry, arguing that perhaps Runu should be obedient and have the abortion.
They argue, but then Anju remembers the ultrasound earlier that day, when she saw her son for the first time, and realizes that Runu must have had the same experience, and like her would do anything to protect the fetus. The story ends with her planning to help Runu to come to America, and imagining, almost certainly unrealistically, the future of their children together.
Lenny's development from childhood to adolescence concurs with India's independence from Britain and the partitioning of India into India and Pakistan. The interwoven plots give each other substantial meaning. Partly because Lenny's family are Parsees, a religious and ethnic minority that remained relatively neutral in post-Partition religious conflicts, she has access to people of all ethnicities and religions, both within Lahore and in other locales. More significantly, she has access to a wide variety of viewpoints both pre-and post-Partition through her Ayah, a beautiful woman whose suitors are ethnically and religiously diverse.
Lenny's passionate love of Ayah and the loss of innocence that accompanies their changing relationship through the Partition is an energetic center to the plot. Lenny's relationships with her mother, her powerful godmother, and her sexually invasive cousin are also important to the novel. Lenny's polio forms a significant early narrative thread. Other minor but compelling subplots include Lenny's parents' changing relationship, the murder of a British official, and the child marriage of the much-abused daughter of one of Lenny's family's servants.
The narrator is a Vietnamese husband who has a beautiful, flirtatious wife. They have been living in the New Orleans area for more than a decade, arriving in America after the fall of South Vietnam. The husband tells a remarkable story about the lengths to which he has gone, both in Vietnam and in America, to intercept and discourage his wife’s extra-marital interests. The narrator is humorously self-deprecating and matter-of-fact.
In Vietnam, he was a spy for the Americans, and able to "bring fire from heaven" in the form of American rocket attacks to scare off his wife’s would-be lovers; in America, he adapts to the local culture by consulting a "low-down papa" voodoo specialist. What follows this consultation is a hilariously told sequence of events that succeeds finally in winning the wife’s loyalty.
The story takes place in Jakarta during the last year of Sukarno's presidency. Despite the near collapse of the Indonesian economy, President Sukarno continues to spend money on massive projects and mobilize the nation against foreign imperialists, especially the United States and Britain. The Great Leader has pronounced this "the Year of Living Dangerously."
The main protagonists of the novel are several foreign newsmen, in particular, Hamilton, a newly arrived representative of the Australian Broadcasting Service, and Billy Kwan, a free-lance cameraman, also from Australia. Billy is an achondroplastic dwarf, an intense man whose secret fantasy life includes a belief that dwarfs form a separate race.
Billy's onetime hero, Sukarno, has now led Indonesia to the brink of revolution. Billy befriends Hamilton, to whom he also attributes heroic qualities, and the two become inseparable for a while. However, both Hamilton and Sukarno prove that they have clay feet. Hamilton does this by co-opting Billy's fantasy girlfriend. In the climactic last weeks before the Indonesian coup d'etat, Billy is radicalized and decides to take direct action. Realizing that his course of action may be fatal, Billy tries to publicize Sukarno's misuse of power by unfurling an anti-Sukarno banner from a government building in Jakarta. He is killed in the attempt.