Using fiction, Lu uses a metaphor to depict Ah Q, as a self-centered, egotistical representation of the common Chinese individual in this time period. Through the actions of the main character, the author critiques many faults of China including the lack of nationalism. Building on the idea that Lu Xun describes the faults Chinese culture, he also criticizes the underappreciation western influence. “Now this ‘Imitation Foreign Devil’ was approaching. / ‘Baldhead-Ass-’In the past Ah Q had cursed under his breath only, inaudibly” (Lu,3, Chapter 3).
The Ripple Effect of Ignorance - Yin Chin Maracle chooses to display the ripple effect of racism by shedding light on the unjust treatment of the First Nations and Chinese people by writing a story of a First Nation who grew up in a mixed neighborhood that is flooded with prejudice and stereotypes. Maracle further challenges the recurring stereotypes of societal views of minority groups by addressing them through the speaker’s point of view. While sounding like a stereotypical Chinese name or word, the title “Yin Chin” stems from the related sounding word Injun, a way to describe a stereotypical First Nations man or woman who is a “savage warrior” (Churchill 1998). The word dates back to the early settlement of English colonists as a way
Although their numbers were small, they got negative attention from inordinate Canadians. This was prompted by cultural, racial, prejudice and labor fears of economic competition (Johnston,Komagata Maru). There were already Anti-Asian lobbies in Canada who opposed Chinese and Japanese immigrants and they started to dislike on the Punjabi and South Asians. As a result, Canada placed a law on immigrants from India in 1908 with regulations which had to be followed when coming to Canada. Ali Kazimi, who wrote a documentary on the Komagata Maru told the Toronto Star, “that Canada for the first 100 years of its existence had what was effectively a ‘white man's’ policy” ( Tharoor, Trudeau's apology).
However, because the races were different, there were some in the imperialist empires who began to blame the minorities, using race to blame them for the troubles that the imperialist nations faced and the misfortunes. Their differences terrified them and they hated them just for being around. Paraphrase: west carried the hopes and disappointments for the Americans, which they then looked for someone to blame. Since all races of the world were meeting in America, the immigrants and other races were handed the blame for American misfortunes (Limerick 269). The third example of this use of race is when workers in California begin to blame other races, such as the Chinese immigrants in California, for the failure of the gold rush.
They were there for the sole purpose of making money and therefore the laws that they put in place to govern the areas controlled were often not with the general populations well-being in mind. This led to widespread hatred of the British by the indigenous population. The Indians believed that one of the main goals of the occupiers was to Christianize Hindu and Muslim populations. This, and the heavy taxation imposed by the British East India Company, led to immense resentment and several uprisings of the locals during British Rule. After the Indian Mutiny of 1857 the British Government abolished both the Mughal Dynasty, which was the local Indian Government, and the East India Company.
Born in Vancouver 1921, John Porter shattered the conventional image of Canada as a classless society and demonstrated the ethical inequality within our culture. In his research book The Vertical Mosaic, he proved Canada to be a highly stratified society. Important to the development of Canadian sociology, The Vertical Mosaic, provided Canadians with a reality check, unveiling the fact that our projected image is opposite to factuality and revealed the discrimination within power in our society. Within our current capitalistic society, people tend to disregard class and Canada is still viewed as a middle class society with ethnic inequality still as a ruling issue. The Vertical layered hierarchy dimension of John Porter’s Vertical Mosaic introduced social theory through class, power and status.
Because the Qin were legalists, any citizen who broke the law was executed. The emperor was hated for burning books and for forcing citizens to work on the wall. Shi Huangdi helped China centralize which unified them at the cost of human freedom.
From missionaries who were attacked by the Boxers, to word of mouth stories passed down from the peasants involved, to Chinese higher ups, who rejected the movement as well as those who supported it, these accounts have biases to them that should be taken into account. A common link between the historians’ theories on the Boxers are that they were heavily motivated by anti-foreign sentiment. In Hu Sheng’s book, From the Opium War to the May Fourth Movement, the Chinese “suffered from an increasingly large amount of foreign imports, notably textiles, that destroyed the natural economy of the villages, bankrupted the native handicraft industry, and made life miserable for the peasant and other laboring masses.” I agree with Victor Purcell, who attempted to tie the different perspectives together and concluded that the Boxer Uprising was an anti-foreign and anti-Christianity movement, starting off as an anti-Qing uprising, then coming to support it later. This view is evident in the records of Boxer leaders pronouncing their desire to “restore the Ming dynasty!” and to “Kill the foreign devils!” and later taking on a more nationalistic approach, saying that they want to support the Qing empire by expelling the foreigners and their ideas. (Purcell
Lianke’s case can be explained by recalling what he himself defines as ‘amnesia with Chinese characteristics’, the state loss of memory that the regime sees as essential to its survival. Outraged by Chinese censorship and moved by anthropological truth, Lianke has consistently explored, disjointed and mocked the whole history of the People’s Republic: in, Lenin’s Kisses, the government’s plan to purchase Lenin’s embalmed corpse from Russia and use it as basis for a tourist site in the mainland is a mockery to China’s move to capitalism. To Serve the People, which closely reminds of Lawrence’s Lady Chatterley’s Lover, it’s a parody of Maoist rhetoric, the tale of a young woman who takes an older lover who can be aroused only when she smashes portraits and statues of Chairman Mao. Dream of Ding Village explores the AIDS blood-contamination in Henan province, not much of a fiction but the outcome of Lianke’s three years research in ‘AIDS villages’ in Henan. It starts as an attempt of bribery and bullying to collect blood from as many people as possible, as often as possible, to be sold to government blood banks.
Whether it was Columbus and Americans standing over Native Americans, or the white social majority over Maoris in New Zealand, the conquering empires of Portugal and Spain over indigenous people, Chinese over Tibetans, this made-up superiority was the cause of racism. Some of them hide behind the masks labeled racial purity, self-protection but ultimately these stems root from human psychological need for a scapegoat to project fear onto, someone to look down on so we can feel better, greed and
The author argues in this chapter that Chinese families were unjustly separated in America because the husbands needed work and Chinese woman were not allowed into America. A specific piece of evidence that the author uses to support his case is the men who looked for loopholes in the law, attempting to bring their families from China to America. Ch. 7 The main subject of this chapter is the hardships that Koreans suffered as they migrated to America after the earthquake in 1906. The author argues in this chapter that Americans treated the Koreans just like the Japanese, often confusing the two races while continuing to utter racial slurs about them.
Now, in addition with the moderate level of racism the Japanese were experiencing, the Canadian people thought they posed a threat as terrorists; making life exponentially harder for them. This led to many Japanese businesses, not only being vandalised, but destroyed by
Building up to the mid 1940s, Japan’s resentment towards western civilizations grew in response to their forced trade relationships. After militarily taking over parts of China, Japan decided to strike the United States before they could respond to Japan’s belligerence. With the attack of Pearl Harbor, Japan pushed the United States to officially join the Second World War. Fear from the attack towards the Japanese and existing racism lead to the internment of the Japanese citizens of North America, which led to hostile relations between those of the Japanese and the Americans. Pearl Harbor created an overwhelming fear amongst the citizens of America of the Japanese.
A community against it formed and started lynching violators of their rules. The civic order being made in California became more and more difficult as it became more diverse. Anglo bigots wanted a stop to immigration. This Anglo-centric idea was especially directed at the Chinese nationality. Though Chinese leaders spoke out against the mistreatment, racial violence continued.
Sikhs after being Canada started asking for an Independent nation called Khalistan. The Hindus didn’t want this to happen but and went generally unnoticed by the Canadian Government. The Canadian government, at one point even decided to negotiate with India and refused to deport illegal Sikh immigrants, the Canadian government also pushed the Sikhs into gaining residency in Canada. The Canadian government believes the bombings were part of a conspiracy by British Columbia-based Sikh extremists to take revenge against the Indian government for its 1984 storming of the Golden Temple, a Sikh shrine. The Indian government sought to flush out armed Sikh extremists fighting for a separate Sikh homeland.