Hello Everyone!

In our ASTU class, we have been discussing the topic of Hurricane Katrina through the book Zeitoun. Zeitoun is a book about a Syrian American who was wrongly imprisoned a few days after the catastrophe. It shines light on many instances of social and economic inequality. There are signs of discrimination against race as well as the poor during this “natural disaster” (yet many things about this disaster are anything but natural). These things include the slow reaction of help from the U.S. government to those in the storm, the inability of low income people to evacuate the city, and the imprisonment of “possible terrorists” (most of which turned out just to be regular, Syrian skinned individuals).

Two overarching problems that are evident include the discrimination of race and the discrimination of the impoverished. Incidentally, I am writing a research paper about the relationship between the minimum wage and poverty. The results of my findings show that raising minimum wage can be beneficial to impoverished people while disproving the common conception that raising minimum wage will cause high unemployment.

It may be only an issue of an issue (that is, minimum wage being one component of poverty, being another component of the larger social inequality issue), but it is one step in the right direction. The limitations of my paper also reveal many different areas of which we can improve the fight for those who were most subject to the damage from the storm (the poor, darker skinned individuals). Unemployment is an area of focus as well as improving the medical system, as poverty is a multi-faceted problem. If these individuals were not impoverished and able to evacuate the city, this would be considered a proactive solution to the storm rather than relying on help from the government.

Zeitoun can now be discussed in our class as a book about social inequality and ways of improving that social inequality through wage improvements, or through improving the other various facets of poverty.

Raymond Li

“We are witnessing a new type of torture – one that doesn’t have visible trace or touch yet yield extreme stress.”

That was from my Arts Studies lecture. We were discussing the use of loud music as torture in Guantanamo Bay.

Guantanamo Bay is a U.S. detention centre located in Cuba which in 2008 has housed a lifetime high of 779 detainees that the U.S. refers to as “unlawful enemy combatants” (CBC).

Ethics became a hot discussion topic. The general consensus of those who spoke in the classroom that day was that it is very unethical to torture detainees of Guantanamo Bay regardless of method or crime.

The Guardian has an interesting article that showcases a multitude of perspectives on this sort of musical torture. The Guardian Editor Smith shows off opinions of artists which have their music being used by the military to torture detainees (including Bob Singleton, the artist of Barney’s I Love You) as well as statements of the U.S. military itself.

Surprisingly, the opinion of Bob Singleton leaned closer towards being un-empathetic than anything else. In fact, many of the other bands such as AC/DC and Metallica that were interviewed showed little or no empathy towards the detainees suffering from musical torture, or what the U.S military coined “torture lite” (Smith).

As previously stated, our classroom mentality generally consisted of empathy towards those who were detained. We also had the intention of not alienating these detainees for what they did, and we attempted to view them as human beings rather than war criminals (which more often than not can be viewed as alienated objects). These unsympathetic perspectives from the artists as well as terms such as “torture lite” from the military (Smith) make it clear as day that our classroom perspective is limited.

We could further our discussion using these new perspectives by looking at how we can understand and perhaps address these contrasting viewpoints. An example of this is to initiate awareness campaigns of Guantanamo Bay detainees in order to “humanize” these prisoners of war. It is possible that the more the public know about these detainees (that are not always considered human) the more understanding the public will become to their situation.

Canadian Broadcasting Corporation. “Guantanamo Bay History.” CBCNews. 22 Jan 2009. Web. 10 FEB 2015

Smith, Clive. “Welcome to ‘the disco’.” The Guardian. 19 JUNE 2008.Web. <http://www.theguardian.com/world/2008/jun/19/usa.guantanamo>.

Error found installing democracy… Have you tried turning it on and off?

Here’s an interesting image I found about Democracy. I do believe the “Please remove System” to be quite intentional here. Have a thought about it while reading! 

https://drkokogyi.files.wordpress.com/2012/06/democracy.jpg

It was in my latest Arts Studies class that we were discussing a portion of English Theorist Butler’s Frames of War. The chapter we were reviewing was “Survivability, Vulnerability, and Affect” and covered (as the name suggests) much about vulnerability of countries after acts of terror (such as 9/11) and during war.

She suggests that while times of conflict occur acting forces such as the US media look to decide who is “us” and who is “the enemy.” This binary causes several problems (as discussed on my last blog post) and in the end, it generally gives us a bi-polar system of two countries waging war – often ending with the U.S. Hegemon fighting another Hegemon, or terrorist group.

An issue pops up when the West feels obliged to intervene in other countries’ affairs and “install democracy” (Butler 37). She argues that this feeling of responsibility is irresponsible and is an initial trigger for many problem dominos to fall. Let me elaborate: in the example of the US – if the US did not create this us vs them binary, the would be enemy could possibly be deemed as grieveable. This in turn knocks over the next domino and would lead to the internal population to have mixed emotions about an armed conflict and perhaps even destabilize political authority. Finally, this could conclude in support for a war turning foul.

We continue to see the binary here… 

http://4.bp.blogspot.com/-rpdDEMcnpAU/T6s9XcdHFsI/AAAAAAAAEcY/Umnc3NRxBxc/s1600/B52+Democracy.jpeg

An example of this is the Vietnam War, which was known as the first “TV War”. It is highly debated about the use of free media in the war, and many consider the media to be a large factor in the U.S. withdrawing from Vietnam. While the US population at first supported US intervention in Vietnam, support for the war turned sour in the late sixties.

Vietnam had a whole culture surrounding it: check out Fortunate Son, often referred to as the Vietnam song. 

https://www.youtube.com/watch?v=ev4xj0y5jbQ

Many refer to the Tet Offensive as the turning point in U.S. public support for the Vietnam War. This was when the public learned that in order to win the war, there was to be many more US casualties to be had. With the loss of public support, the US concluded with a withdrawal.

This corroborates with Butler’s argument in that US citizens showed a form of “public grieving” for the war. The conclusion of the conflict in Vietnam ending with a withdrawal also supports Butler’s argument of political disruption alongside public grieving.

This is significant to the class because it shows us that “installing democracy” in a puppet regime such as South Vietnam that does not want democracy installed is not ideal, if not impossible. Even if the population were forced into installing democracy, one could argue that the population would only view it as a virus infecting Vietnam’s true desire (which was to unify with the Communist North).

Clearly Vietnam didn’t have a second. I wonder if Iraq will?

http://imgur..com/0WuxLoZ

What would happen if we were to take the situation in Vietnam and apply it to our modern conflicts? It is apparent that the U.S. has learned their lesson not to allow the media to interfere with war if they want any hope of winning a war. If we were to even consider the perspective of an enemy nation such as North Korea, perhaps we would find solutions other than nuking each other. Just maybe.

Butler, Judith. Frames of War: When is Life Grievable?. London: Verso, 2009. Print.

Raymond Li

By Raymond Li

Obasan by Joy Kogawa is the book I have been reading recently in my literature class. It is based off the experiences of Japanese Canadians during the japanese internment in the second world war. The book acts as a key piece of literature in Canadian history and is a counter narrative to the war’s main narrative. The Japanese felt harsh racism during and after the internment from Caucasian Canadians. There is a constant reminder of a “white” vs “yellow” barrier in Obasan.The book also offers repetual themes of silence and voice. With contrasting characters like Aunt Emily Kato (very active, loud, and constant utilization of voice) and Obasan (silent, short answers, secretive) in terms of attitude, it makes for an interesting comparison in terms of how current Japanese Canadians react to their past internment.

As Obasan was depicting the racist experiences of japanese internment, I was reminded of a particular type of critical theory (Race theory) that I have been learning about in Sociology. In Race Theory, it is argued that race is still a significant factor today for coloured people globally (Ritzer and Guppy 61), while others argue that people have adopted a sense of colour blinded-ness towards individuals of colour (62). Race theorists rebut this by arguing that colour-blindness “ignores the unique experiences of racial minorities, including the social consequences of years of racial discrimination” (62). Bonilla-Silva suggests that colour-blindness allows caucasians to continue to practice racism against those who were discriminated in the past (qtd. in Ritzer 61). I suggest that while Obasan may depict many stories of racism and discrimination that are atrocious, it is possible that – according to this theory – Japanese Canadians may not receive the respect and remembrance they deserve should we forget about their internment and harsh treatment in Canada many decades ago.

Japanese Interned Men. Public Domain.

With differing attitudes (Aunt Emily and Obasan for example) for their voice to be heard, it also raises the question – how has Japanese Canadians’ outcry for reparations and compensation has affected Canada’s transition to a multicultural country? In 1988, Previous Prime Minister Mulroney issued an official formal apology with compensation to the surviving Japanese Canadians who suffered internment and discrimination (CBC). Seeing as how Kogawa named her book Obasan rather than Aunt Emily, it is possible that Kogawa sees herself as more of a quiet, non active type. Despite this, Obasan in itself is a large voice that reaches out to a very broad audience, and is only one of many examples of Japanese Canadian activism and patriotism for their country, Canada.

You can check out more information about the public apology here, @ http://www.cbc.ca/archives/categories/war-conflict/second-world-war/relocation-to-redress-the-internment-of-the-japanese-canadians/apology-to-japanese-canadians.html

Works Cited

Guppy, Neil and George Ritzer. Introduction to Sociology. California: SAGE Publications, 2013. Print.

N.a. “1988: Government apologizes to Japanese Canadians” CBC. CBC News. Web. 16 Sep. 2013

Cheers,

Raymond

Raymond Li

Hero – : a person who is admired for great or brave acts or fine qualities (Marriam Webster 2014)

Despite this definition, many have a preconceived idea of what a hero truly is.

An Image of a Hero (http://osp.uoftmsa.com/wp-content/uploads/2013/08/Orphan-Hero.jpg)

“He even gave it away when he knew it was his last chance to live” (NBC 2007). This quote describes Arland William Jr as he gives away a helicopter rescue ring to another person stranded with him in the Potomac River. That decision killed him. It also “killed [his] grandfather” (NBC 2007). His mom was never the same, and his daughter asks “why didn’t you just hang on?” (2007). Arland was considered a hero, but is being considered a hero always a good thing? Heroism often brings pain and sorrow to loved ones, and it can lead to false expectations for people who are heroes. Throwing around the definition of a hero carelessly ends up morphing the meaning. The consequences of heroism are taken too lightly and the idea of what it means to be a hero needs to be rethought over.

Read more on Arland’s story on NBC : http://www.nbcnews.com/id/21902983/ns/health-behavior/t/hidden-cost-heroism/

Death of Heroes Still Bring Sorrow (http://th01.deviantart.net/fs70/PRE/i/2011/277/d/2/fear_itself_7_1death_of_a_hero_by_nemesi_har_aralis-d4bsues.jpg)

With cases of heroism, cases of death are bound to follow. With cases of death, cases of sorrow will come as well. In the graphic narrative Presepolis by Marjane Satrapi, Marji — the main character — tells her friend how her dead father is a hero. her friend wishes that her dad was “alive and in jail rather than dead and a hero” (Satrapi, 2004, 86). Her friend feels that Marji takes the term of “hero” lightly, and she doesn’t fully understand the consequences of being a hero. The consequences in their case is the lost of a loved one to Marji’s friend.

Not only does Marji not recognize the consequences of heroism, but she also has false expectations of what a hero should do. Earlier in the book, she had been disappointed with how her father was “not a hero” (Satrapi, 2004, 52) simply because he did not die valiantly like her friends’ relatives. A similar case is found in Arland Williams Jr’s story. There is a bridge, elementary school, and “professorship of heroism” (NBC 2007) celebrating and remembering his name. Despite their existence, Arland is still a tragic tale to his daughter, and other relatives. There are many cases of heroes in our everyday lives who do not get recognition. This is because of the preconceived idea that a hero should die valiantly, like the mentality that Marji holds. Just because her dead is not dead does not mean he cannot be a hero.

Marji’s expectation of heroism is only one example of how the definition of a hero has morphed. While many heroes do not suffer the consequences of injury and death, there are other people who can be defined as heroes in our everyday lives. On Values.com.youreverydayheroes, heroes of all kinds are featured. Here, heroes can come in the form of an amputee, a veteran, a donator, a homeless, or even a best friend (Values.com 2014). The list continues. I feel that this type of hero lacks recognition to an extent.

May it be an act of selfless sacrifice, a revolutionary activist, or someone you simply look up to, heroes are always in our lives. They are found in the most unique places. Whether it be in books like Persepolis or in stories like of Arnald William Jrs, they play a prominent role in our lives. Being so prominent, we have to recognize the consequences whenever heroes risk their lives. We should also be wary of holding false expectations for heroes, and recognize that heroes come in all shapes and sizes (just like Marji’s dad, or Arland).

Raymond Li 10 / 9 / 14

A Wandering Mind – The Spread of Racism

Raymond Li – September 25th, 2014

Can Interpretative Communities extend beyond education?

A couple days ago, I was doing research on the Komagata Maru incident that happened a century ago.The Komagata Maru incident happened at the doorstep of Vancouver, the Burrard Inlet. On May 23rd, 1914 the Komagata Maru (a Japanese ship filled with South Asian passengers) arrived in Vancouver, but was not allowed to anchor due to tight anti-asian immigration laws.Two months after floating in the Inlet, the Komagata Maru was forced to leave (http://www.vancouverhistory.ca/archives_komagatamaru.htm). Many passengers died in this incident, resulting in passionate south asian freedom movements in India (http://komagatamarujourney.ca/intro).

Passengers from the Komagata Maru incident (http://content.lib.sfu.ca/utils/ajaxhelper/?CISOROOT=/km_2&CISOPTR=15397&action=2&DMSCALE=65&DMWIDTH=650&DMHEIGHT=466)

In my research, I was specifically focusing on an interview of Communications Strategist Manjot Bains and how she (as an indian canadian) connected with the incident. She dealt with racism as both a child, and an adult. She also finds that textbook information about culture in Canada does not reflect the proportionate population. With all the mentions of textbooks and cultures, my mind wandered off to think of the term “interpretative communities” found in Shahzad’s paper, “The Role of Interpretative Communities in Remembering and Learning,” that we read during our english class. This specialized term refers to how the way we learn “involve a collectivity of significant ‘others’..” (Shahzad 2010). While my mind was wandering, I began questioning: does “learning with others” simply constitute education, or can it extend towards experience or feelings (such as hate and racism). In the case of Manjot Bains, she first felt the hate of racism in grade four (http://komagatamarujourney.ca/node/4790). She gained a new experience (racism) through her community (in this case, Canada) which all related back to the history of Canada. I extend my thoughts further to think that the racism that Manjot Bains experienced also came from interpretative communities. The certain inhabitants of Vancouver back a century ago during the Komagata Maru event retained and collectively remembered the feeling of resentment towards South Asians resulting in their future generation to “learn” the hate that was given to Manjot. In that case, the “previous generation” was the interpretative community to the “future generation” where hate and resentment towards South Asians was the knowledge that was passed on. This causes my mind to wander even more: is racism a product of interpretative communities? I think we can help reduce or eliminate discrimination if more research is done on the link between interpretative communities and racism.

Raymond Li

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