Tag Archives: japanese society

The notion of citizenship in Japan

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by Kentaro Sakamoto

Citizenship is a proof to show a person’s belonging to a certain community. Usually the community is a nation, or at least some sort of political community formed in a certain location. Dictonary.com (n.d.) defines citizenship as “the character of an individual viewed as a member of society; behavior in terms of the duties, obligations, and functions of a citizen” (“Citizenship”). This definition makes us believe that one is accepted as a member of the society as long as he/she holds a citizenship of that community. However, the reality is different in many countries including Japan. Even if you have a Japanese citizenship, people often regard you as a foreigner as long as your appearance is different from an ‘average’ Japanese person or if you do not follow an ‘average’ Japanese cultural lifestyle. This is making harder for those who look ‘non-Japanese’ to incorporate into the society even when they have the citizenship of Japan. To know why this happens, understanding the modern history of Japan is important.

Since the Meiji Restoration, when Japan tore down the Samurai regime and started modernizing the society under a strong central government, the government worked hard to create an ethnic-based nation state by spreading the myth of ‘Japan as a mono-cultural, mono-ethnic society’ (Oguma, 1995). By giving people a common understanding of Japanese history and teaching them to speak the ‘common Japanese language’ which was created based on the Yamanote dialect, the central government succeeded to make the majority of Japanese people believe that Japan has been a homogenous country throughout the history (Ibid). The diversity represented by Ainu People and Okinawan people was denied, and they were force to assimilate into the Japanese society. Even when Japan started expanding its territory to overseas, it tried to assimilate people from its colonies in various ways. One example is claiming Japanese and Koreans have the same origin, implying Koreans to follow the Japanese way as ‘Japanese people’ (Kim, n.d.). After World War 2, this idea of homogenous Japanese society was even strengthened as Japan lost its territory overseas which resulted in having less diversity. Historically, having the citizenship of Japan did not merely meant having a legal contract with the Japanese government, but it also meant integrating to the Japanese society culturally.

However, Japan is becoming diverse. The number of international marriages is increasing which is making the so-called ‘hafu’ (a term described to use a person born between a Japanese parent and a foreign parent) people more and more visible to the society (Yamashita, 2013). Having Japanese citizenship does not automatically mean you look Japanese, speak Japanese, and follow Japanese lifestyle anymore. However, the myth of homogenous society is still dominating Japan so strongly that it seems like it will take more than decades for Japan to become a multicultural society where people do not automatically assume someone as a foreigner just because of the way he/she looks, or how he/she acts. While there are movements trying to create a multicultural society to accept hafus and other minorities, people from younger generations are tilting to the right influenced by the media, especially internet websites stirring up ill feelings against minority and foreign people. They often believe that Japan should be a nation only for Japanese, but their notion of ‘Japanese’ usually do not include those who do not look Japanese and do not follow the typical Japanese lifestyle, regardless of the possession of Japanese citizenship. What makes it harder for them to accept multiculturalism is news from European countries telling the ‘fail of multiculturalism’, represented by the 2011 England riots.

Then, what is the solution? How can Japan become a more open society? How can it change the notion of citizenship? It is very difficult to find the answer, but one way is to wipe away the negative images towards multiculturalism. What is not introduced about multiculturalism in Japan is how it has contributed to the economy of countries such as Britain, France, Germany, Canada, the United States, and Australia. By giving immigrants citizenship, the government can collect more taxes which can become a solution for the collapsing national pension system due to the rapid growth of the population of old people. It can solve depopulation in rural areas. It can increase workers in farming and fishing industries which are facing serious problems because of the lack of young labors. Many of these difficult issues that appear to be insoluble can be solve by giving immigrants Japanese citizenships, changing the notion of citizenship to a thing that is given to everyone who helps forming the community in Japan, and creating a diverse society accepting different people.

References

Citizenship. (n.d.). In Dictionary.com Unabridged. Retrieved May 09, 2013, from http://dictionary.reference.com/browse/citizenship

Kim, M. S. (n.d.). Koukoku shikan to kouminka seisaku [Emperor-centered historiography and Japanization]. Retrieved May 09, 2013, from http://www.han.org/a/koukoku.html

Oguma, E. (1995). Tannitsu minzoku shinwa no kigen: Nihonjin no jigazou no keihu [The origin of mono-ethnic myth in Japan: The history of a Japanese self-portrait]. Tokyo: Shinyosha

Yamashita, M. (2013, April 11). 30 nin ni hitori ga hafu no jidai: Tachihadakaru bunka no kabe wo dou norikoeruka [An age that one in 30 children are hafu: How to overcome cultural barriers]. Wedge Infinity. Retrieved May 09, 2013, from http://wedge.ismedia.jp/articles/-/2702

Reconsidering about hafu

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by Kim Jina

How much do you know about hafu in Japan? Hafu means that they have a Japanese parent and a foreign parent. Actually, I have never thought about hafu, because there were no hafu around me and there are not many mixed blood people in Korea (I am a Korean). However, through my English class, I have learned a lot regarding hafu and how Japanese society treats hafu. I read some articles stories about how hafu are treated in Japan, how do they feel and so on.

There are bunch of hafu who are suffering from the way they are treated in Japan and even in some other countries. Even if hafu have Japanese nationality and fluency in the Japanese language, Japanese people divide them into non-Japanese because of their non-Japanese look. Although many hafu have Japanese nationality by law, they have difficulty to fit in Japanese society and to be admitted by other Japanese as Japanese. Then, is the law not an important thing? Why are they treated differently in Japan?

On occasion, a fixed idea plays a more powerful role in treating people. Japan is so-called a homogeneous society and that is why Japanese people feel uncomfortable with others and fine it hard to understand others. Many of hafu said that they feel they belong in Japan and try to fit in Japanese society. However, somehow Japanese people do not recognize them as Japanese. Therefore, the most important thing to change the situation facing hafu is conversion of the way people think about hafu.

To change over the way people think about hafu, people should reconsider that all of us have a unique gene which is make us different from others and at the same time we all have something in common. To put it simply, people should stop othering hafu and dividing them into non-Japanese due to the foreign look so that the situation facing hafu will be improved. Letting people know regarding hafu might be a very useful work to make new progress and improvement for hafu such as The Hafu Project.

In addition, making more interchange programs with hafu in school educations helps students to understand hafu and expand their point of views. Without any information about hafu, it is hard to understand them. Even if the situation facing hafu in Japan seems difficult to be solved, globalization is widely spread in Japan and many of Japanese young people have an open-minded and flexible attitude, hence, the situation could be improved in Japan.

With the efforts of hafu, change of times, and conversion of a fixed idea, hafu could be provided better environment to live in Japanese society without being othered or classified.

Nationality and Citizenship in Japan

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by Shoki Fujimoto

As we studied in EKK class, Japan forces its people who has right to possess foreign nationality to choose one nationality. In short, we can have only one nationality in Japan. This is because Japan does not allow dual citizenship. Japan has kept the system for a long time. However, I found an article that created a stir in the field of citizenship in Japan. The article says that one member of the House of Councilors who was born in Finland petitioned abolition of the system of choosing nationality. According to the article, the hard choice made the “victims” anguish and because of it, superior human resources are leaking out of Japan. The politician named Martti Turunen thinks that we are facing a time that we should consider the present states of abolition of dual citizenship.

The netizens in Japan reacted against this petition. The main reactions of them are that we are not confronting the time of reconsidering dual citizenship and Japan should keep its systems. Moreover, the fact that Martti Turunen is supporting the movement of promoting voting rights for foreign residents. Conservative netizens have argued that the policy might destroy Japanese local small community.

I think this series of debate is largely biased by their political thought, but I think this can be a chance of reviewing Japanese way of regarding citizenship and nationality. I will check the merits and demerits of the policy. First, with it, people who have dual citizenship can go to both parent’s home countries easily. Next, they do not have to apply for permanent-residence visa. Negative opinions are that the policy can cause identity crisis, and it makes procedures of disembark difficult and complex.

Japan has been said that “homogeneous country”, and Japanese people have not have to think about it because of (thanks to) it. This has some relationship between insubstantiality about mixed ancestry people, hafu. I learned that most Japanese people have only positive image about hafu by the video we watched in a class. However, the realities of hafu were different from our fantasy over them.

In conclusion, Japanese people have had a fantasy of monoracial country, and it has made reviewing the value of mixed ancestry people or hafu. Martti Turunen’s policy created a chance to reconsider such situation. It is time to reconsider such situation.

References

GCNET [http://www.gcnet.at/citizenship/merit-demerit.htm](retrieved May 9,2013)

Serchina [http://news.searchina.ne.jp/disp.cgi?y=2011&d=1127&f=politics_1127_007.shtml] (retrieved May 9, 2013)

Ministry of Justice [http://www.moj.go.jp/MINJI/minji06.html] (retrieved May 9, 2013)

Should Japan Allow Dual Citizenship?

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by Masataka Yamamoto

Recently, globalization has made many foreigners come to Japan to get jobs but not for only sightseeing. However, there is strict law of dual citizenship in Japan. Compared to Japan, some countries, for example, U.S. has loose law about dual citizenship and many foreigners can be citizens of U.S., even if their parents were not born in U.S. As this situation, many workers from foreign countries cannot get any protection or services from Japanese government and because of this, foreign workers has facing with difficult time to spend hard life in Japan. If Japanese government allow dual citizenship, foreigners who already living in Japan and who has some plan to live in Japan make more comfortable. As I mentioned previously, U.S. has loose law about dual citizenship compare to Japan, so foreigner in U.S. can get protection or services easily and that can make foreigners able to have better life.

However, to having dual citizenships have both advantages and disadvantages. To start from advantages, people who have dual citizenship can go and back to both two countries easily. For example, people who have only one citizenship have some procedures to get in to country A, but people who have dual citizenship have few procedures than people who have only one citizenship if that people have citizenship of country A. However, there are also disadvantages to have dual citizenship. For example, most of people who have dual citizenships are “hafu” people. They might feel their identities belong to country which grew up, but some of them had difficult time with figuring which country they belong to. If people who had an experience of living half of their life in country A and other half of life in country B. Their identities were mixed up with both countries and they confused by which country really belongs to. Eventually, those people might lose nation awareness of which country they belong to and their identity of who they are truly.

In conclusion, it is better to allow or loose the law about dual citizenship in Japan because it has strong advantages other than I mentioned and those will help foreigner to live better life. Also, “hafu” people in Japan don’t have to choose which country they belong to and not imposing by Japanese government so they can have both identities. However, allowing of dual citizenships also has disadvantages so government has to set a baseline carefully.

References

The choice of nationality. Retrieved May 8, 2013 from http://www.moj.go.jp/MINJI/minji06.html

GCNET. Retrieved May 8, 2013 from http://www.gcnet.at/citizenship/merit-demerit.htm

Ministry of Justice. Retrieved May 8, 2013 from http://www.moj.go.jp/MINJI/minji78.html

Hafu in Japan

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by Maki Yoshikawa

In Japan, there are a lot of hafu increasing the number year by year. This is because an increasing number of international marriages.

Probably we imagine people with white or black skin and big eyes. This means we unconsciously imagine non- Asian people. This is the symbol of how we are not get used to see other races in our daily life.

I have been thinking about hafus are little different from foreigners in terms of their identity. Japanese in Japan has no difficulties to define them. Foreigners are aften treated as foreigner, however, in their hometown in other countries, they are never treated as foreigner. What about hafu in Japan?

My friend‘s father is American and she looks completely American. However she speaks fluent Japanese and she uses only Japanese in daily life. She said that when she enters staff room in university, they are suddenly in a hurry and start looking for a parson who can speak English. She feels strange and always says “I can speak Japanese” in Japanese fluently. We treat people with the first appearance. My friend thinks this is little disadvantage because she feels like treated as a foreigner even if her identity is Japanese at least living in Japan since she were born. In addition, Japanese people think she can speak English fluently.

She said in the US, she is often treated very friendly at first sight as American because of the appearance. What I found interesting and strange is that once he/she knows about that she is hafu Japanese, some people do not regard her as a complete American.

I was astonished because I have thought since the US is multiracial nation, the hafu is not big problem.

What I would like to insist is that like my friend, hafu can face the unconsciousness about their identity. I regard her as Japanese but I do not know if she thinks herself as a Japanese or American. Even if she thinks herself as an American, it does not matter because nothing changes between us just because of citizenship.

I think that because of this unconsciousness of identity, hafu feel more friendly with hafu. When hafu people feel alienated, in their mind there are three kind of people which is Japanese, Foreigner and Hafu.

I was so worried how to remove their uneasiness or difficulties in Japan because I have many hafu friends and this was my first time to think about their identity and how they feel about themselves.

In my opinion, we do not have to treat them as a special. Their identity is theirs and we do not have right to decide it. What is different is just an appearance for me.

There will be more and more international marriage and more and more hafu in Japan and in the future, my child can be hafu and his/her friend can be hafu as well.

We can cope with this problem easier following times. I have no clear way to solve their difficulties but I would like to do something since this is very familiar problem for me.

Should Japan allow dual citizenship?

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by Ryuhei Sugiyama

Today, in international society, some countries such as the U.S., Australia, and Canada allow people to have dual citizenships legally. In these countries, there are a lot of immigrants from other countries and various types of races. Therefore, the rate of international marriage or over-ethic marriage is higher than the countries that do not allow people to have dual citizenship like Japan. Japanese government does not allow dual citizenship because of a bias or stereotype that “Japan is the homogeneous nation.” According to the Constitution of Japan, Japanese people who have dual citizenship must choice either of two by 22 years old. If people choice the citizenships of other country, they legally treated as “foreigner” through their life in Japan.

To be begin with, why do people have two citizenships? This is because each country adopt different requirement to give citizenship to the people. Some country adopt Jus sanguinis, the notion that regards blood of their parents as important, and some country adopt Jus soli, the notion that regards birth of place as important. Until international society standardizes the requirement of the citizenship, those who have dual citizenship will exist in the future. In addition, the extinction of the stateless person is also one of the biggest problems of international society because these people cannot get any protection or rights, and this strengthens the possibility of violation of fundamental human rights. From these reasons, people are given a citizenship, or in some cases given two citizenships.

There are some merits for people who have dual citizenships. First, these people can come and go both two countries easily because they do not have to get the visa. These people have relatives in both countries, so this convenience is helpful for them. Second, it relates to the determent of wars by increasing the number of people who have plural patriotisms on plural countries. This claim is argued positively in the U.S.

Even if dual citizenship has some merits, Japanese government do not allow it. According to the opinion of the Ministry of Justice, dual citizenship will make legal unfairness between people who have it and who do not have it. In addition, increasing the number of people who do not have the patriotism on Japan will have a bad effect on Japan. For these reasons, government force people to choose the citizenship into one.

In the end, should Japan allow people to have dual citizenship? Actually, dual citizenship has strong merits, and these merits are very helpful for them. However, the unfairness also cannot be overlooked. On one occasion, dual citizenship is profitable for them, but on another occasion, it is unfavorable for them. On the other hand, the way of giving the citizenship also has a problem. Japan adopt the way base on the blood of their parents. In this way, for example, people who have American parents and grow up in Japan cannot get the citizenship of Japan nevertheless they may have an identity as Japanese. However, that is not to say the way that bases on the place of birth is good. The important thing is preparing rules for forming individual identities, not imposing of them. Come to think of this, dual citizenship should be allowed after all because the choice of citizenship may mean the imposing of an identity. Today, the number of “hafu” is increasing sharply in Japan, and the condition drastically changed the one in half century ago. Therefore, today’s laws are not enough to correspond to the complex situation in Japan. Government should prepare rules in older to cope with complex situation flexibly, and admitting of dual citizenship may one of the solution of it.

References

The choice of nationality. Retrieved May 8, 2013 from http://www.moj.go.jp/MINJI/minji06.html

The different treatment of dual citizenship. Retrieved May 8, 2013 from http://www.gcnet.at/countries/variety.html

The treatment of dual citizenship. Retrieved May 8, 2013 from http://www.gcnet.at/campaign/ciperle-cl.htm

Hafu in Japan

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by Ryoma Kagawa

What do Japanese people think about hafu? In the video about hafu in class, the Japanese interviewed responded to this question that hafu are pretty and cool, have good command of some languages, and behave socially, and some of the interviewees envied hafu and even wanted to be hafu for their image. Japanese people tend to have positive image about hafu in this way, but it seems that they do not really understand hafu because, in spite of such images, there are some problems with which hafu encounter in Japanese society.

The first problem is that hafu are often treated as if they were foreigners when they look like Westerner. For example, when they are hunting for a job, they are asked if they speak English very well or they go to attend church on Sundays. This is because Japanese people have the wrong view that Westerners, or Western-looking people, are English speakers and Catholics (Haefelin, 2013). However, hafu were raised in Japanese society and are familiar with Japanese culture, and some hafu are not so good at commanding English. Furthermore, the second problem is that hafu are often discriminated against especially in rural areas, no matter that they look like Western or Asian. I found a person who has a Japanese parent and a Chinese one on the Web and he once has had negative feelings for Japan due to discrimination which he experienced; yet he was sure that he would not be accepted in China as well because he had no command of Chinese language and was hardly close to Chinese culture (Yamashita, 2013). I think that hafu share Japanese culture, customs, and language with Japanese people who have Japanese parents, so they are not foreigners but Japanese.

In order for hafu to join in Japanese society, I believe that the Japanese should change their view on them, and there are some means for the conversion of the view. One of them is to teach children other cultures at elementary schools. While adults belong for a long time to Japanese society which avoids hafu, children have flexible thoughts. Consequently, it is thought that education of multiculturalism at an early age is efficient for forming a society which better includes hafu. Such a society cannot be achieved soon, but now that one in thirty babies in Japan is hafu, I think that they will come to be accepted in society gradually.

Some Japanese people regard hafu as special, and admire them, but it is true that they have difficulty belonging to Japanese society. For a society open to them, I think that to appeal to flexible mind of the young is of great significance. In the stream of globalization, I believe that this will be realized although it requires a long time.

References

Haefelin, S. (2013, February 18). Haahu to shushokukatsudou [Hafu and job hunting]. Haahu wo kangaeyou [Let’s think about hafu]. Retrieved May 7, 2013, from http://half-sandra.com/column/2013/02/18/1423.php

Yamashita, M. (2013, April 11). 30 nin ni 1 ri ga haahu no jidai tachihadakaru bunka no kabe wo dou norikoeruno ka? [The era that 1 in 30 is hafu – how do they overcome the cultural barrier in front of them?]. WEDGE Infinity. Retrieved May 7, 2013, from http://wedge.ismedia.jp/articles/-/2702

Understanding about another: The most important thing to understand foreigner or “hafu”

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by Tomoya Yamaguchi

Recently, in Japan there are a lot of “hafu” who is one parent is a foreigner who is white people.  Their faces are different from so-called “Japanese” and they are often thought as a foreigner in Japan, because consciousness of Japanese people is “Japanese is Japanese”.  This means that people think Japanese has a similar face as Asian ethnicity, so they are thought as a foreigner.  Another reason why people think they are foreigner is also that Japan is said to be a mono-racial country.  Hafu is rare to ordinary Japanese.  These facts result in that situation in Japan.

Hafu has a Japanese citizenship, and they have lived in Japan since they were born.  Some of the hafu has an identity as a Japanese citizen.  However Japanese people have a consciousness as mono-racial country.  This is a serious problem to hafu.  In order for them to be accustomed to Japanese society comfortably, Japanese government should create a class about multiculturalism or different culture from the elementary school.  By taking a class in the early period of children, they can understand or learn hafu or another culture and foreigner.  International school is a good example.  In our class, we watched a movie about discrimination and the identity of hafu.  In the movie, one hafu said that his company forced him to use his French name because he could be forgiven by customer when he mistook.  This is a terrible discrimination.  I think that the boss of him who forced him to use the name hasn’t touched another culture or foreigner in his childhood and he doesn’t understand the feeling of them.  If he understood the feelings, he would not say such a terrible thing.  In Japan, a lot of people don’t have an opportunity to contact with foreigners who have different culture and racial background.  This contributes to that discrimination indirectly, so it is important for children to take the class.

I think that it is difficult for us to change this situation because Japan is said to be a mono-racial country and people don’t have a consideration as to foreigner or hafu even today when globalization has progressed.  Besides, Japan doesn’t have a lot of immigrants and the policy toward foreigner is also hard or rigid.  I don’t intend to say that Japan should take an action drastically to multiculturalism because the measures about it are not prepared for.  However Japanese education should be changed to multiculturalism because globalization is progressing now and from now, more people will come to Japan from foreign countries.  In addition to it, the number of the hafu will increase more and more.  According to it, for children to take the class must be so valuable and to be a person who can understand foreign stuff is important.

“Tsuruhashi Massacre” and a Call to Conscience

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by Robert Moorehead

A video of a Japanese girl speaking at an anti-Korean rally in Tsuruhashi, Osaka, has recently gone viral. In the video, the girl calls for a “Tsuruhashi Massacre,” akin to the Nanking massacre by Japanese troops in World War 2. Yelling into her microphone, she tells Koreans to leave Japan before they are killed for their alleged arrogance.

The sight of a junior high school-age girl proudly proclaiming her hatred of an ethnic group and her desire to kill members of that group is chilling. The Zaitokukai and other right-wing groups have the support of a small portion of the Japanese population, but where is the outcry against such calls for violence? In times like this, quotes from Martin Luther King, Jr., fill my head. As Rev. King told us:

“History will have to record that the greatest tragedy of this period of social transition was not the strident clamor of the bad people, but the appalling silence of the good people.”

It’s depressing enough to see a young girl as one of the “bad people,” but we shouldn’t be surprised by open expressions of hate by groups like this. But how do we respond? Do we look the other way? Do we post a comment on a website, saying how terrible it is, and then move on? As Rev. King wrote:

“He who passively accepts evil is as much involved in it as he who helps to perpetrate it. He who accepts evil without protesting against it is really cooperating with it.”

So if we follow Dr. King’s call to action, how do we respond? Do we take up arms against our oppressor?

“Darkness cannot drive out darkness: only light can do that. Hate cannot drive out hate: only love can do that.”

Do we organize our own rallies? In my case, I will be making this a topic of conversation in every one of my classes. Year after year I have Japanese students tell me they had no idea such protests were occurring in Japan—but now that they know, what will they do about it?

“Nothing in all the world is more dangerous than sincere ignorance and conscientious stupidity.”

Some have replied with the Japanese saying “Netta ko wo okosuna” (Don’t wake a sleeping baby). It’s similar to the English saying “Let sleeping dogs lie.” If we ignore the problem, it will go away. But will it?

“Freedom is never voluntarily given by the oppressor; it must be demanded by the oppressed.”

My students sometimes think I’m pushing them to become radical activists (sometimes?), but I’d like to think that I’m pushing them to start living.

IMG_5175

Take This Personal Brand and Shove It

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by Robert Moorehead

Two messages came across my inbox recently, and I’ve been thinking about how they’re related. The first is a brilliant animated film that captures the rigors of the job hunting process, or shūkatsu, in Japan. (You can find some insightful analysis of the film here.) In their final year of studies at the university, students dye their hair black, get more formal business haircuts, put on matching black suits, and go out to try to show how well they can toe the company line and become good corporate drones. In the process, students can lose themselves and become a person they no longer recognize.

Failing in this process also stings, as applicants can feel that their personal worth is wrapped up in the outcome. You’re reducing yourself to a commodity and peddling it to companies, and finding yourself dehumanized in the process.

The second message came from a workshop on “The Power of Brand ‘You’: Personal Branding for Career and Life Success.” The workshop is led by Peter Sterlacci, who, according to his own ad, is “known as ‘Japan’s Personal Branding Pioneer’ and is one of 15 Master level Certified Personal Branding Strategists in the world.” (Let’s set aside grammar issues with the excessive use of capital letters, and the questions about who, exactly, knows Mr. Sterlacci in this manner. Maybe it’s just him. Let’s also set aside questions about just what a personal branding strategist is, who certifies such a person, and how many levels there are.)

BrandingOL_en_copy.1

In the messages on Sterlacci’s website, we can find a few kernels of truth. For example, the Japanese workplace places a high value on workers fitting into the existing hierarchy of the company. In a changing, 21st-century economy, workers need to look for jobs in a more global marketplace—and that marketplace can include settings in which workers need to promote themselves less as workers who can fit in, and more as workers who bring something unique to the company.

So far, so good. But the messages go further, to encourage workers to become their own “personal brand.” You are to be the brand, believe in the brand, and live the brand. But beyond Ophrah-esque messages of believing in yourself, listening to your heart, following your dreams, and opening yourself up to wealth, what does this mean? Am I a brand? (And if I am, are my children my “product line,” like from the iPad comes the iPad mini?)

In my introduction to sociology classes, I discuss Karl Marx’s notion of species being, which we can also think of as human nature. Marx states that humans are unique in our creative ability to produce things. Some animals can build bridges, and a few gorillas have learned sign language, but that doesn’t compare with humans’ ability to create things, from food to clothing, to buildings, to the global computer network on which you’re reading this.

In this sense, this ability is part of what defines us as humans, and we have an intimate connection with the things we create. We become alienated if the products of our labor are taken from us, or if we become little more than appendages to the machines in the factory. Think of the the satisfaction we feel when we make ourselves a nice dinner, compared to the disdain we felt toward the burgers many of us flipped in minimum-wage service jobs. (And if you ate any of the food I prepared at the Solano Drive-In in the 1980s, I apologize.)

In recent decades, our experiences at work have changed dramatically. Once-solid factory jobs in countries like the US and Japan have moved elsewhere, and workers find themselves struggling to find jobs that pay enough to support themselves and their families. Commitments from companies to long-term employment have practically vanished, replaced by temporary or contract work. We’re all free agents now, freed from being trapped in the same job and also free to go hungry while we search for work.

In this environment, it makes sense for workers to retool themselves for the changing dynamics of the workplace. Keep your resume up-to-date, and always be on the lookout for the next opportunity. Believe in yourself, market yourself, take charge of your destiny—think Stuart Smalley meets Gordon Gecko—become the product others want to buy.

And there’s the catch: are you a product? or a brand? or a commodity? or whatever synonym you prefer? What is your value in the marketplace? If you are your brand, and you live that brand all the time, 24 hours a day, are you really living up to your full human potential? Are you reducing yourself to your exchange value? What is your brand worth?

As I kid I remember my brother and I arguing with our dad about what something was worth. We loved some of our stuff so much that we imagined someone would pay us a fortune for it. Then we’d make all sorts of plans to sell our things and reap our rewards. Our father would then tell us that the things were only worth what someone would pay us for them, and that was probably a lot less than we imagined. Not yet schooled in the economics of capitalism, my brother and I confused use value and exchange value. The joy we got from playing with something (it’s utility, or use value) didn’t match the value of that thing in the marketplace (it’s exchange value).

So what happens when the thing we’re trying to sell is ourselves? And what if we buy so deeply into the process that we literally become the product, that we live the brand? Becoming and living your personal brand would involve not only matching the marketing of yourself with your skills and interests, but also shaping your daily life to fit the brand you’ve become. With the brand and the person one and the same, and the brand also a product that is marketed and sold at its exchange value, how in the world can we do this without reducing our humanity down to a tag line, a logo, and a website?

“What makes you unique, makes you successful,” says Sterlacci’s ad in bold print. But what if you’re not successful? Not everyone gets the job of their dreams, since capitalism requires there to be a sufficiently large population of people to be out there, looking for work. And if you don’t succeed, do you blame it on your brand? Do you reincarnate yourself as version 2.0? 3.0? 4.0?

While mired in this process and focusing on your personal brand, how can you engage your sociological imagination, to connect your personal experiences to the bigger picture? How can we find a middle ground, in which people can pursue work that rewards them without selling out and becoming tools. Or brands.

Got answers? Share your thoughts.