Category Archives: Class Pages

Race, skin color, and identity in Mexico

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by Kathy Russo

It’s a nice hot day; you’re minding your own business sipping on a cool drink and enjoying having some ‘me time’ while wandering around the city or campus.

“¡Perdone!”

Suddenly someone comes up to you and asks for a moment of your time to inquire a few questions for their studies. After a few of the basics that near to all interviews contain—name, age, city—the more detailed questions emerge, those specific to the study in particular.

“What is your race? What do you classify yourself as racially?”

Would you be able to answer these questions without hesitation, after a brief moment to pause and think it over, or would you attempt to swerve the question all together?

“What is your skin colour?”

What about now? Would you have the same reaction as to the previous question?

In México, and many other Latin American nations, the individual and collective response would be positive to the latter question, with little-to-no hesitation; while the former would cause for the questioned to become greatly uncomfortable and unnerved. The notion of race, and the open discussion of the matter, has a negative connotation in México for it is almost always robotically associated directly with racism itself. While colour on the other hand, is a positive conception that expression social and economic status, as well as the forthcoming of one’s future generations.

Even in today’s society and modern world, the notion that “white is right” prevails. Numerous individuals in México are seeking out methods of identifying themselves as Moreno clara or blanca, from staying indoors, to taking on cosmetics to whiten one’s skin tone. People take this step a whole new level as well, by seeking out partners for sexual encounters and marriages that are on the lighter end of the skin palate in order to try to safeguard their future generations’ success—by means of a light skin colour.

One may try to argue that the notion for this mind set, in which white skin leads to automatic success, is rooted deep in the nation’s historical origins of colonialisation by the Spaniards and Whites of Europe. While this may ring true for the shaping of the society, many individuals nowadays, especially those in the younger generations, would ardently refute this claim by saying that they are simply fonder of the skin colour and body features. The argument would continue on to lay claim that the ideal of being whiter is more attractive, which ultimately leads to success in the society, in addition to the better treatment of people while growing up, which is why they wish for their children to be whiter than they themselves may be.

Race, however, hold the negative notion that if someone were to openly comment on it, they would be seen by others as ignorant or racist, according to research conducted by Christina Sue. Many argue that the subject matter is far too sensitive for some and that they would rather not take the risk to offend someone. Others claim that race has nothing to do with how society functions and thus should not be discussed in ultimatum.

On the other side of the issue at hand, what is not discussed in Sue’s research findings is that racism is very prominent in Latin American nations like México, not simply by terms of colour but actual race. It is harder to come by when being discussed openly, especially by an outsider for a study, for one does not wish to be coined a racist in actuality, but if observed from a distance or over years of assimilation one will come to notice that the topic of race and where one originates from plays a large part in daily life. From my own findings while in México over the years, I have come to see and hear many speak poorly of people for being from a certain part of the country, for each area has its “own people/kind”, or a different country, such as the USA and Puerto Rico. From “güero” to “chino” to “gringo” to “gabacho” to “chilango” to “cabecita negra,” there are endless racial slurs and insults that one will hear while simply walking down the market but would never be discussed and heavily denied if one were confronted about.

One must try to consider why such a discrepancy occurs in the first place. Why is the discussion of skin colour perfectly acceptable and advocated for, while the mention of race and ethnicity in a public setting is pure taboo? The concept of conscious “race-blindness” and skin colour being the ideal basis for success and power is still going on strong in that Latin American nation of México.

Reference

Sue, C. A. (2009). The Dynamics of Color. Mestizaje, Racism, and Blackness in Veracruz, Mexico. In Shades of Difference: Why Skin Color Matters, edited by E.N. Glenn. Stanford, CA: Stanford University Press.

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Echoes of female transnational migration: Care-giving jobs in Korea

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by Yoon Jee Hyun (JeeJee)

According to United Nations (2013), female migrants represent about half of all transnational migration. Among women migrants, there has been an increase of number of women migrants working in care-giving jobs and health-care workers (Pyle, 2006).

Pyle’s article reminded me of Korea’s current popular phenomena of having care-givers who are transnational migrants. Since domestic workers do not wish to work as care-givers (due to the low wage compared to working times and the low social standing), a great portion of care-givers are transnational migrants. Also, with the increasing number of double-income families, wealthy Korean families have started to hire migrants from developing countries to take care of household chores at a cheap price.

In Korea, the role of care-giver is not only for household affairs but also for educating children of Korean family. At first, female migrants were wanted as they already have skills to take care of basic household chores learned from their own country. Yet, recently, as language ability has been highly encouraged, wealthy Korean families have started to look for hiring female migrants who are capable of speaking foreign languages such as English and Chinese. Many female Filipinos and Chinese are working in the care-giving industry in Korea, as they can take charge of both housework and language education.

This care-giving job system using female transnational migrants can benefit both sides; Korean families can get cheaper labor, and migrants can get a job which pays higher salary compared to the situation in their nation, and earn foreign currency, which they can bring back to their own country. Despite these merits, this phenomena echoes throughout the world, creating an endless circle of female migrants engaging in care-giving jobs.

Care-givers who are working in a foreign country can send money to their own country and family. However, as the ‘mother’ does not exist in migrants own family, the family needs to hire another cheap labored migrants as care-givers. Thus, this female transnational migration in care-giving labors echoes the phenomena of hiring care-giver migrants from a poorer country, a poorer country, and a more and more poorer country, and so on. The endless circle of becoming and hiring care-givers is created and the continuous circle traps female transnational migrants under its re-echoing system.

Reference

Pyle, J. L. Globalization, transnational migration, and gendered care work: Introduction. Globalizations 3:283-295.

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Refugees and assimilation

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Map showing destination countries of refugees ...

Map showing destination countries of refugees /asylum seekers (= people fleeing abroad) in 2007 (Photo credit: Wikipedia)

by Naresh Kumar

Different countries receive thousands of refugees every year. All of them come from different religions, cultures, and share different moral values that makes them identical in the host countries. Many are vulnerable to the crimes and human rights violations in the host country. They try to assimilate themselves in the society but instead of being accepted, many end up being the victims of different crimes (Ferenchik, 2012). Assimilation is always seen in an optimistic way with eventual integration of newcomers and it is expected that the process will end over time when foreigners and natives are merged (Portes & Rumbaut, 2001).

However, the facts about victimization are ignored. The situation is even worse in the developing and underdeveloped countries, where refugees find it very hard to integrate into the host society. Refugees who migrated to different countries are asking for help to keep up their culture, language, religion, and other things, to keep up their identity. If we look at the numbers then it is global south that holds so many refugees. The number is increasing everyday. It is the responsibilities of the international community to provide support for the refugees and help them integrate in host countries.

Poverty, crimes, discrimination, human rights violations are some of the issues in societies that holds refugees. Coping with uprootedness, adversity, and assimilation into new social landscapes has always been a challenge. There is always a clash between different cultures, religious values, political ideologies, etc. After the end of the Cold War, nation states have carried out more restrictive policies, which makes it difficult for refugees and asylum seekers to enter the host country.

The rise of nationalism is another issue. In different countries in Europe, immigrants are becoming victims to so called “national movements”, which is simply to push back foreigners and immigrants out of the host country. The European Union only grants EU citizenship to citizens of member states, which is described as “fortress Europe” by many advocates of refugee rights.

The Global South lacks the ability to provide basic needs and lacks to assure certain rights, whereas those who can looks away from the issues. Europe is the only continent which receives thousands of refugees every year, but integration into the society depends on one’s abilities of language and education levels. Refugees who enter into different societies of different countries are not well protected. Their voice is less heard and are constant victims of crimes and human rights abuses.

 

References

Ferenchik, M. (2012, June 19). Nepali refugees struggle with life in city. Retrieved from http://www.dispatch.com/content/stories/local/2012/06/19/nepali-refugees-struggle-with-life-in-city.html

Portes, A., & Rumbaut, R. G. (2001). Legacies: The story of the immigrant second generation. Berkeley: University of California Press.

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A counter-narrative to the Chinese exclusion policies of the US

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English: Racist US political cartoon: Uncle Sa...

Racist US political cartoon: Uncle Sam kicks out the Chinaman, referring to the Chinese exclusion act. image published in 19th century (Photo credit: Wikipedia)

Anonymous student post

During the late nineteenth century, immigration to the United States from East Asia, particularly China, saw a massive influx, much to the surprise and eventual dismay to the American white population. For a population that were also inherently immigrants, built on the foundations of native population extermination before and after independence from the British, their indignation could be seen as quite hypocritical and in some sense, ironic. At the time, the Chinese were seen as a threat to ordinary, hard-working US citizens and “overlapped with domestic fears about American race, class, and gender relations and helped fan the fires of organized anti-Chinese sentiment … Chinese workers were blamed for competing unfairly with white workers. Chinese as a race were charged with being inassimilable, inferior, and immoral” (Lee, 2007, pp. 546-547).

Different states had different laws regarding the Chinese, and it is important to realise that at this time racism was rife in the country with the black population facing the brunt. In 1854, the State of California recategorised the Chinese to the same level as black and Native Americans, which meant that they did not have the right to testify against a white man in a court of law (Bancroft, 2005). In 1882, the infamous Chinese Exclusion Act was passed, country-wide, which severely prohibited the movement of Chinese citizens to the US, a law which was only repealed in 1943.

As all this went on in the foreground, there was other events taking place in the background. Seemingly at odds with the official stance of the US being “anti-Chinese”, there was however a few openings on the education front. Hsu (2014), in her work on educational exchange during this period of exclusionary policies, highlights what she calls a “counter-narrative” (p. 315) to the prevailing view of this time. She writes that “… even in the depths of restrictive fervor, Chinese students—seen as a leadership class that eventually shaped the future of modern China—were not only welcomed in the United States, but funded and protected by powerful American and Chinese interests”.

English: Editorial cartoon showing a Chinese m...

Editorial cartoon showing a Chinese man being excluded from entry to the “Golden Gate of Liberty.” (Photo credit: Wikipedia)

Previous historical circumstances had made China wary of foreign influence, encapsulated by the “Boxer Rebellion”, a strong backlash against western Christian missionaries and foreigners in general. (At the time, China was the predominant country for US missionary work). In the Qing dynasty, there were worries that students sent abroad would become “denationalized” and China would see no benefit (Hsu, 2014, p. 319). Through the creation of the China Institute, however, the US saw a climb in foreign students from China, as well as an acceptance that China would face an inevitable decline if they did not attempt to familiarise themselves with Western education. Even during the height of exclusion, Chinese students made “were among the most numerous of foreign students on U.S. campuses” and such a exchange managed to persuade “Americans not only to invest in positive experiences of the United States for Chinese, but also to rethink racialist ideologies of exclusion against Asians.” (Hsu, 2014, p. 322). In essence, student exchange helped to counter-balance xenophobic attitudes towards China.

The Cold War threatened to undo most of these relations, however, with a communist China considered a threat. Plus that to today, with increasingly paranoid US afraid of losing their Number 1 status, economically and politically, could there be similar sentiments rising? This video echoes of the late nineteenth century. And the US currently operate an anti-Chinese exclusion policy for NASA, and do not forget the Huawei “national security concerns” story. Will more Chinese students studying in the US help to ease tensions, or have times changed too much?

References

Bancroft. (2005). ‘Anti-Chinese Movement and Chinese Exclusion’, Bancroft Library, The Regents of University of California. Retrieved from http://bancroft.berkeley.edu/collections/chineseinca/antichinese.html on 8 June 2014.

Hsu, M, Y. (2014). Chinese and American Collaborations through Educational Exchange during the Era of Exclusion, 1872–1955, Pacific Historical Review, Vol. 83, No 2, pp. 314-332. Retrieved from http://www.jstor.org/stable/10.1525/phr.2014.83.2.314 on 8 June 2014.

Lee, E. (2007). The “Yellow Peril” and Asian Exclusion in the Americas, Pacific Historical Review, Vol. 76, No. 4, pp. 537-562. Retrieved from http://www.jstor.org/stable/10.1525/phr.2007.76.4.537 on 8 June 2014.

Transnational migration of people and capital

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by Curran Cunningham

This first blog is intended to set the parameters for my forthcoming analysis of International Migration. As a keen reader on economic matters, my focus will be primarily on the impact of remittance flows on economic growth of both host and recipient countries.

My research kicks off with preliminary readings from Peggy Levitt and B. Nadya Jaworsky’s paper, ‘Transitional Migration Studies: Past Developments and Future Trends’. The paper’s focus is on three modes of transformation which migrants experience when they move to another country: socio-cultural, political and financial. I will concentrate on the financial aspect which looks into viewing transnational migration as a by-product and indeed victim of the later model of capitalism.

Transnationalism is the catalyst which is generating rapid globalisation. The increased interconnectivity between people and institutions has broken down the economic and social barriers that had once sheltered nation states. Multinational corporations are taking advantage of the opportunities of transnationalism to manufacture goods in a production line spanning the globe. Those processes oftentimes pass through a number of developing countries, with companies maintaining strict quality controls, minimising costs and thereby maximising profits. This can certainly have positive results for the countries concerned, helping generate employment and investment there.

A spin-off of this globalisation is the growth of migrants working abroad in industrialised and emerging markets, providing services locally at minimum wage costs, such as in the construction industry in Dubai or housekeepers in Europe and the United States. They are joined by a growing number of more educated personnel who are migrating, sometimes only temporarily, to enjoy better wages and living standards for their professions in the developed world, including doctors and nurses.

The paper, published in 2007, shows how a doubling in remittances worldwide in the last decade is leading to growing interdependency between the developed and developing world. The concern is that large industrialised countries are becoming over-dependent on cheap foreign labour while non-industrialised countries survive on remittances that their workers abroad send home rather than creating jobs and growth in their own economies.

The costs and benefits of this can be exploitative at times for less-developed and competitively inadequate countries compared to economically top notch developed nations or economic blocs. Critics have argued that globalisation has led to transnational capitalism increasingly monopolise and centralise capital by leading dominant corporations in the global economy. Scholars critical of global capitalism have argued instead in favour of a grassroots’ transnationalism by workers and co-operatives as well as through popular social and political movements.

William I. Robinson reveals his concerns about growing remittance interdependence in his 2010 paper ‘Global Capitalism Theory and the Emergency of Transnational Elites’. He objectifies capitalist transnationalism as the pursuit of facilitating the flow of people, ideas, and goods between different regions of the world in the belief that it has increasing relevance for the rapid growth of capitalist globalisation. Pro-capitalism critics argue that it does not make sense to restrict migratory workforces, globalised corporations, global money flow, global information flow, and global scientific cooperation. However, Robinson believes this is the very reason why there is a widening gap between the rich and the poor and has led to a corresponding rise in exploitation to the detriment of ‘true’ sustainable development at an international level.

Countries such as Cuba have been used by researchers as an example of worsening economic conditions and increased inequality due to remittance flows. At the extreme cases, some non-industrialised countries have had such a reliance on remittances as a source of economic revenue that without them, their economies would crash. These countries are said to be at the mercy of “foreign migration policy makers”. This trend may be also bad for the host country, as their dependency on migrants leads them to plan development policies based on migrants’ future contributions, seeing them as the answer to solve their state problems while otherwise being unable to solve it themselves (Levitt & Jaworsky, 2007).

On the flip side, Min Zhou, in her 2004 paper “Revisiting ethnic entrepreneurship: convergences, controversies, and conceptual advancements,” looks at the positive elements of international migration in breaking down social barriers and allowing further integration even while under the veil of discrimination.

Zhou brings into light the benefits of ethnic entrepreneurship. In accordance with McEwan Pollard, Henry argument, Zhou also believes that ethnic minority economic activity has a positive effect on a nation’s future economic development in increasing the range and diversity of both actual goods and foreign business know-how, whether it be ethnic food manufacturing or Chinese business networks (2005).

Transnationalism in itself – and cross-border ties in general – allows ‘valuable social capital’ to be instilled in ethnic communities to help them in their horizontal and vertical integration with the aim of breaking the inequality trend. This ‘social capital’ can help also the second generation to integrate better and start climbing the social ladder (Ruble, 2005).

Guarnizo brings to the table the notion that predicting remittance revenues are a measure of credit worthiness and secure loans for a state (2003). With these arguments, many governmental and non-governmental bodies have jumped on the “remittances-as-development-panacea” bandwagon (Kapur, 2005).

Having looked at the cost and benefits of remittances to economic growth, my next blog post will assess under what circumstances education does or does not succeed in socially integrating migrants.

References

Guarnizo, L. E. (2003). “The economics of transnational living.” International Migration Review 37:666-699.

Kapur, D. (2005). Remittances: The new development mantra? New York: United Nations.

Levitt, P., & Jaworsky, B. N. (2007). Transnational Migration Studies: Past Developments and Future Trends. Retrieved June 9, 2014, from http://policydialogue.org/files/events/Levitt_Jaworsky_Transnational_Migration_Studies.pdf

McEwan, C., Pollard, J., Henry, N (2005). The ‘global’ in the city economy: multicultural economic development in Birmingham. Blackwell.

Robinson, W. I. (2010). Global Capitalism Theory and the Emergency of Transnational Elites. UNU-WIDER.

Ruble, B. A. (2005). Creating diversity capital: Transnational migrants in Montreal, Washington, and Kyiv. Washington, D.C: Woodrow Wilson Center Press.

Transnationalism – Wikipedia, the free encyclopedia. (n.d.). Retrieved June 13, 2014, from http://en.wikipedia.org/wiki/Transnationalism

Zhou, M. (2004). “Revisiting ethnic entrepreneurship: convergences, controversies, and conceptual advancements.” International Migration Review 38:1040-1074.

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Marketing lighter skin in South Africa

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by Yusuke Shiga

Lots of cosmetic companies have globalized their markets by using ingenious marketing strategies, and the number of consumers of these products has proliferated. Especially skin whitening products are purchased in many countries and the inclination for whiter skin is so prevalent, yet the causes of this social phenomenon are complicated. In this writing, I’d like to focus on this trend in South Africa.

In this complicated discourse, there are two main factors, social structure and marketing strategies, specifically advertisements. First of all, as for advertisements, companies have sold the products by highlighting their great effects on the skin with pictures of consumers who successfully achieved the whiteness and nice skin condition, and also emphasized that having whiter skin improve their dating and marriage prospect. In fact, the winners of beauty competition were chosen for the models of many advertisements and encouraged people to buy the products. Moreover, these ads stressed the healthy aspects, the commodities protect your skin from the harsh rays of the sun and make your skin smooth or brighten. Most importantly, these ads said “manufactured for black by their brothers/sisters in U.S.”, this phrase tremendously encouraged them to use cosmetic products.

Concerns about social structure, racial hierarchy, and apartheid have played significant roles on seeking whiteness. The social stratification/class were determined by one’s racial category, and lower class, colored had limited access to occupation, education, housing, and so on. Therefore, for them whitening skin tone means racial uplift and getting chance to become wealthier. Within the society, white skin implicated modernity and progress, because during that time, not only wealthier people and whites but people who looking for better jobs migrated from rural area to urban area.

However, in the 1960s, an anti-skin whitening movement occurred, because black politicians and nationalists criticized this trend as “betraying the race.” They insisted to be proud of their skin color. Plus, the fact that scientists proved that ingredients in skin whitening products were harmful to skin fostered this anti-movement.

While after it was proven that using these products might cause serious skin troubles like “chubabas,” which are purpled patches of skin, some continuously put these chemicals on their skin. The struggle black Africans faced is depicted in the film “Skin” by Sandra Laing. This movie is based on a true story and shows the strong impact of the skin color in everyday life in South Africa. The ironic scene is that parents who are both white rejoiced to hear their child who had been recognized as colored before was authorized as white.

In my opinion, the main reason why these issues still persist is because there is possibility that you can move to higher class after using these products, even though you also have possibility of having “chubabas”. Especially, lower class tend to become addicted to cosmetics, due to the strong racial hierarchy in the society, and this “high-risk high-return” ideology has a powerful effect on whitening products addicts, I think. Yet, various elements are connected to this social matter, we need to analyze more from different perspectives.

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Because they are not here “just for the time being”: Education for immigrant children

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Diversity the norm in one German classroom (fromhttp://www.dw.de/diversity-the-norm-in-one-german-classroom/a-16865390)

by Kyungyeon Chung

Education is an important block for state and citizen-building. Especially in public schools, what is taught in classrooms reflects what is valued in society, and vice versa. Schools are the first and foremost tool governments will reach out to, when in need of public campaign. Many times, this reflection can regard more overarching values such as democracy; sometimes it can be more particular such as desire for unification in South Korea, or “collective communalism” in Japan (Moorehead 2013). In such cases whereby national education system serves to shape citizens, the incoming flow of immigrant children can pose a big challenge to the state- and the society’s perception of itself.

In the article “Separate and Unequal” by Robert Moorehead, remedial language lessons for immigrant children in Japanese public schools are argued to be an ethnic project. Having come back to the ‘homeland’ from Latin America, immigrant children with Japanese heritage required JSL lessons that were supposed to help them reach an equal footing with native-born students. However, in reality, keeping immigrant children in a separate classroom with little structured support, their potential and possibilities continue to be restricted, while native-born students proceed ahead. The author describes how this system gravely fails the students, further separating them along racial lines, and reflects “particular conceptualizations of the children’s’ future lives as members of Japanese society” (Moorehead 2013). Such particular conceptualization stems, at least partially, from Japan’s societal perception of it as an ethnically and historically homogeneous country that values harmony, uniformity, and collectivism.

This sort of challenge is not only experienced by Japan, though. Germany has also undergone several changes to address similar problems. In the article “From homogeneity to diversity in German education”, Anne Sliwka, a professor at Heidelberg University of Education in Germany, describes the issue in detail.

Since the large influx of immigrants in the 1960s, the German government became increasingly aware that the immigrants of diverse backgrounds were not there temporarily but would settle (Sliwka, 2010). At the time, the fundamental paradigm behind German education is the assumption that the homogeneity of learners in a group best facilitates their individual learning (Sliwka, 2010). Based on this assumption, Germany has long maintained a system divided into four or five general categories in which children were sorted into the “right” type of school for them (UK-German Connection, n.d.). However diverse educational needs of immigrant children came to highlight the shortcomings of this generalized system and unrealistic expectation of homogeneity.

Following the recognition of heterogeneous student population, there have been several shifts in the field: more policies are programed to support individualized lessons; data are collected to account for cultural, socio-economic and linguistic differences; growing research on equity in classrooms (Sliwka, 2010). As time passes, this slow yet growing shift in the education paradigm in Germany from the focus on ‘average’ to acceptance of diversity would further encourage the society-wide recognition and appreciation as well. Sliwka writes “changing the way the German educational system views diversity also entails cultural change in the society at large” (2010).

Both cases of Japan and Germany illustrate how education needs of immigrant children can encourage dialogues in the nations to think twice and hard about their perception of itself as a homogeneous nation. However the immigrant population is here to settle, live, and grow. The process will no doubt take a long time and require more than a change in curriculum or educational agenda. However, schools can be a very good starting point. After all, appropriate teaching from early age can lay sound foundations for healthy dialogues in society for a long time to come.

Reference

Moorehead, Robert. 2013. “Separate and Unequal: The Remedial Japanese Language Classroom as an Ethnic Project.” The Asia-Pacific Journal 11(32):3.

Sliwka, A. “From homogeneity to diversity in German education.” Educating teachers for diversity meeting the challenge. Paris: OECD, 2010. 205-217.

UK-German Connection. “The school system in Germany.” UK-German Connection. N.p., n.d. Web. 8 June 2014. <>.

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How do US teachers’ stereotypes of Asian students affect performance?

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by Akimi Yano

A stereotype that some teachers hold of Asian American students is “model minorities.” Teachers‘ expectations for Asian students are higher than those for White students, Hispanic students, and Black students. Teachers tend to have higher standards and more positive perceptions of the social, emotional, and academic characteristics of Asian students than they do for other students of different race, which affects Asian students’ performance in the classroom and on the standardised tests in a positive way. Further, higher standards and higher expectations for Asian students learning play an important role in their positive self-perception.

Sirota and Bailey do not mention the fact that stereotypes do not always function in a positive way. Teachers having high expectations and standards could imply not only that Asian students get motivated by them but also that those students who are not able to meet the high standards could feel inferior. If the standards are so high, there must be some Asian students who could not live up to the expectations of teachers, their parents, their friends, and their community, which results into their negative self-perception.

Moreover, not all Asian American students are academically successful. The levels of educational achievement of Asian American students vary. Lee roughly divided Asian students into two groups: high achievers and low achievers. As for high achievers, they responded to teachers’ high expectations by having a fear that they would get categorised into low achievers if they do not fit the stereotype of the “model minorities” and responsibility to their family which motivated them to make efforts to live up to the high standards. As for low achievers, they reacted to high expectations of teachers by feeling embarrassed about revealing their academic difficulties and keeping them inside, and teachers take a laissez faire attitude towards those students who do not reach out for academic support.

Lee does not talk about any case where Asian students are motivated to study harder as a result of positive feelings made by teachers’ continuous high expectations for Asian students’ learning; however, there must be some Asian students who are motivated to do well at school since teachers give them more attention, more positive perception of them, and higher expectation than they do to other students of different race.

Sirota, Elaine, & Lora Bailey. (2009). “The impact of teachers’ expectations on diverse learners’ academic outcomes.” Retrieved June 3, 2014, from http://www.thefreelibrary.com/The+impact+of+teachers’+expectations+on+diverse+learners’+academic…-a0198931267

Lee, Stacey J. 1994. “Behind the Model-Minority Stereotype: Voices of High- and Low- Achieving Asian American Students.” Anthropology & Education Quarterly 25(4):413-429. Retrieved June 3, 2014, from http://searchuci.files.wordpress.com/2014/01/week-3-lee-1994-behind-the-model-minority.pdf

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How to Educate Foreign Children

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by Yutaro Nishioka

Robert Moorehead‘s research, “Separate and Unequal: The Remedial Japanese Language Classroom as an Ethnic Project,” addresses education for immigrant children in a Japanese elementary school. He examines the connection between the Japanese as a second language (JSL) classroom and the school’s homeroom classes, as well as the impact of the JSL class on immigrant children’s academic development.

The teachers of the elementary school claim that the JSL classrooms not only help the immigrant students to learn the Japanese language but also enable them to relax from challenging situations in an effort to adapt to the Japanese culture and language. The research reveals that although professional norms in Japanese education value equality, collectivity, and mutual interdependence, the JSL classrooms separate those immigrant children from the regular Japanese students in the homeroom class, by which the gap between the immigrant children and regular children never disappears.

Is this an effective way of educating the immigrant children? I don’t think so. In this blog post, I’d like to discuss the experiences of my friend (fully Japanese) who moved abroad and received education in a context outside Japan at the age of 7, and argue that the way the JSL program attempts to educate immigrant children is not effective.

My friend was born and raised in Japan until the age of 7, when she moved to Switzerland due to her mother’s job. Like a normal Japanese child, she had gone to a Japanese kindergarten and elementary school. Since she had had no previous English education, she initially had an extremely hard time learning English to understand her teachers. Unlike the immigrant children that learn Japanese outside their homeroom classes, she was in the ESL (English as a second language) class only for the first 3 months, and after the 3 months she was treated the same way as the other students. She also went to a Japanese school every Saturday to maintain and improve her Japanese.

The reason why she was in the ESL class only for the first 3 months is that the level of English used in the ESL class was not much different than that of other students because they were only 6-7 years old. She also reports that whenever she was pulled out of the class, she felt “embarrassed and isolated.” She doesn’t know whether the teachers sensed her feelings, but she is glad that she quit taking the ESL so that she stopped feeling uncomfortable any more. After leaving the ESL class, she learned English ‘naturally’ on her own just by studying with the other students without being isolated.

Those who believe in the effectiveness of the JSL program in educating immigrant children in Japan would have to say that she could not have learned English to reach the regular students’ standards. However, the fact is that she quickly learned English to the point where the others would not be able to tell she was not a native English speaker, and she was doing just as well as the other students whose native language was English. In fact, she says she now speaks English even better (or more comfortably) than her Japanese. She not only moved on to high school but also to a university in Canada. I have a few other friends that went through a similar situation as hers, and they all learned English without being isolated from the native students and brought their English to the native level.

Moorehead’s study mentions that while 97 percent of Japanese youths aged 15-18 are in high school, only 42 percent of Brazilians and less than 60 percent of Filipinos go to high school. In contrast, all of the friends of mine that went abroad and acquired English are now in university. This clearly implies the ineffectiveness of the present JSL program.

Reference

Moorehead, Robert. (2013). “Separate and Unequal: The Remedial Japanese Language    Classroom as an Ethnic Project.” The Asia-Pacific Journal 11(32):3.

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Can you live alone?

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by Zhang Shiwen

Japanese animation has become one of the most influential cultural media in the world. It not only exports the interesting stories, but also expresses the Japanese values to the world. One of the phrases which appears in most animations moved me and maybe many others a lot, what I think is the core value of Japanese culture is that “the human being cannot live alone”. Due to that, no matter what type of the animation is, Japanese value always tells us the importance of being connected with others. However, to think of the situation that Anne Allison wrote in Precarious Japan, the real Japan society has been losing this core value of connection. Some of them “have been abandoned or estranged from their families”, who will be discussed following are called “denizens” or “refugees” in her book (Allison 2013:59).

It is known that “denizenship” and “refugeeism” mostly describe the migrants and foreigners, but in Japan, people “who get stranded inside their own country with access to a secure job, stable home, or normal life”, and “without a place or space where one feels comfortable and “at home”” are also called “refugees” (Allison 2013:47). However, under the constitution of Japan, all citizens have the right to enjoy the basic life, which means living healthily and getting basic insurance. While seeing the current situation in Japan, many people work to earn money which even cannot afford the housing, enough food; even if the low payment and bad health condition, the government refused to pay the insurance. Moreover, some people work but “felt superfluous: unvalued in the work” and “voided of worth or recognition as a human being” (Allison 2013:64). They felt it a hardship of living because of lacking of human relationships or no belonging.

However, as what most animations show and the reality that people need “social recognition, human belonging”, and people “relay on others for self-confirmation”(Allison 2013:67), some of those who lose the connection with the society chose to kill others to prove his own existence, such as “Akibaken musabetsu terojiken”; some of them transferred their worries of insecurity of life to dissatisfied and then “join right wing association for the national belonging” (Allison 2013:63). In Japan, “net right wing” and “hate speech” are raised, but the truth is that it is hard to master the true information. Due to that, I think that if it is difficult to say the denizenship and refugeeism lead those people seek belonging to these groups, though some groups are good.

Therefore, in my opinion, denizenship and refugeeism will not lead people to seek belonging elsewhere, although it looks like so. Firstly, I do not know how people even cannot feed on themselves have the flexibility to join some groups, of course, if entering these groups can give them some benefits. That is the economic factor which makes those denizens join the groups. Secondly, I do not deny that it is very important to be recognized and belong, but I think that like people born alone and die alone, why they cannot live alone? If join to some groups or being recognized by the society is just self‐satisfaction? Some people, like Hitler or the leaders of right wings, use people’s desire of being recognized to do some bad things. Then, in these case, do they really take back their respect of human being?

In conclusion, I think that government should mainly take the responsibility to make sure the security of them, and take their respect back. What it means is that to join some groups is not enough and easy to be paranoid, the best way is to make them get back to the society.

Reference

Allison, Anne. 2013. Precarious Japan. Durham, NC: Duke University Press.

 

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