Look Beyond the Lens

Throughout the various (and extremely large amount of) readings in my first year at UBC, the common topic I came across was the influence wielded by writers and editors in shaping media. Especially those documenting global events such as political turmoil or social activism, hold the power to mold perspectives and define the existence of specific occurrences. Consequently, a simplistic categorization of events as either good or evil based on a single source is untenable.

persepolis3I can expand on this observation through two specific readings, Persepolis and Zeitoun. The above image is pulled from Marjane Satrapi’s graphic novel Persepolis. The image vividly captures her authority as a graphic narrative writer by skillfully guiding the readers attention by revealing and concealing her memories while ensuring her voice resonates with the readers. As a result, she effectively dictates what we see and hear, shaping our perception.

Similarly, as I delved into Dave Eggers’ book, Zeitoun, I confronted the narrow perspective through which media constructs and reports different narratives. Prior to exploring this book, I was oblivious to the appalling racial discrimination against minorities during and after Hurricane Katrina. My recollection painted Hurricane Katrina merely as one of the worst natural disasters in the United States. However, Eggers crafts a narrative that transcends a mere disaster account that destroyed homes and lives, weaving in narratives of trauma and racial discrimination. The protagonist, Zeitoun, emerges as a compassionate, hardworking, and innocent family man in New Orleans which can be further portrayed through his decision to stay in the aftermath of the hurricane, driven by a desire to aid those left behind. Yet, an alternative portrayal surfaces through accounts of his alleged crimes, omitting the context of Zeitoun being falsely accused as a terrorist. This raises a crucial question:

What if one were only informed about Zeitoun through the article detailing his crimes?

In such a scenario, many may categorize him as inherently evil. However, having read the book, I perceive Zeitoun as a man subjected to unacceptable discrimination which potentially influenced his actions.

Media serves as a conduit for audiences to witness and empathize with incidents worldwide through screens or books. It is essential to acknowledge that these perspectives are filtered through the lens of the writer or editor. Even with the intention to present facts and truth, the view is influenced by the reporter’s and editor’s interpretation. To comprehend the reality of the global landscape, one must be cognizant of perspectives beyond the lens and resist oversimplified categorizations of good or evil. As this year concludes, I aspire to retain the knowledge gained, striving to be a global citizen capable of discerning and sharing views beyond the immediate lens.

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Education = Compassion

As we approach the end of our first year at university, I find myself reflecting on the learning journey thus far. Initially, I believed my worldview to be expansive, attributed to my proficiency in English—somewhat of a rarity in my home town in Japan—and my experiences exploring different countries. However, delving into books like Persepolis, and Extremely Loud and Incredibly Close, uncovered gaps in my understanding. These stories, depicting individuals grappling with trauma, PTSD, or witnessing a friend’s death, brought others’ experiences vividly to life. Despite having some knowledge of terrorism from global news, these literary explorations helped me discern a separate reality from my personal encounters, emphasizing the transformative power of education in presenting different perspectives and broadening one’s worldview.

A pivotal moment prompting a reassessment of my learning and emphasizing the importance of education occurred during a Sociology discussion. Focused on contemporary societal policies like immigration and education, our conversation shifted to Canada’s Policy B-51—a measure ostensibly designed to fortify defenses against terrorism. Upon scrutiny, the policy revealed a pronounced encroachment upon individual rights. Upon our task to identify issues and brainstorm solutions, our class collectively concluded that the policy unintentionally fosters a greater terrorist culture in Canada, as it permits allegations of crimes against individuals that have not actually committed the crime. In contrast, a viable alternative surfaced: a societal commitment to education, with a specific emphasis on cultural tolerance.

In this discussion, I realized the profound importance of education disseminated through the global citizen stream and this ASTU class. The narratives of Margie and Oskar, rich with the emotional reverberations of violence, underscored the insufficiency of possessing fragmented knowledge about global wars and traumas. A deeper understanding requires deliberate contemplation of trauma and violence at a personal level, compelling an acknowledgment of their consequences as tangible realities.

From my perspective, safeguarding against terrorism presents a binary choice: retreat into isolation or, more pragmatically, engage in informed education. The latter emerges as a realistic alternative—empowering individuals with knowledge through literature that navigates the nuanced terrain of trauma and global issues.

This week turned into a bit of an aha moment for me, making me realize the weight and value of what I’ve learned. Proposing any policy addressing historical violence prompts a requisite inquiry: Do we have a comprehensive understanding of the historical context of terrorism? The encouragement to educate ourselves and draw lessons from history emphasizes that upcoming anti-terrorism policies, grounded in well-informed perspectives, are not only positioned to correct past mistakes but also to foster the creation of a more peaceful society.

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Happily Ever After?

The familiar Vancouver rain drizzles down, casting a gray and somber tone upon the surroundings. However, delving into the poems of Jennifer Spahr, I’m reminded that my gloomy disposition about the weather is a privileged concern. Spahr’s verses, delving into the attacks in Afghanistan and the Riot in Dili, prompt a shift in my perspective. Suddenly, my personal grievances seem trivial in the face of the global turmoil she portrays (27; 31).

Spahr’s poems encapsulate her evolving viewpoint post-9/11, stressing the significance of acknowledging stories and lives distant from our geographical proximity. She underscores the importance of seeking out information hidden from us by mainstream media (42). One verse that left a lasting impression reads, “How lovely and doomed this connection of everyone with lungs” (10). Reflecting on this profound line, it reminds me of an old Japanese advertisement that urged individuals to broaden their worldview:

http://www.pressnet.or.jp/adarc/adc/2013.html

http://www.pressnet.or.jp/adarc/adc/2013.html

“My father was killed by a guy named Momotaro. In order not to create a single minded happiness let’s widen our world view.”

The ad narrates a poignant tale related to Momotarou, a well-known children’s story in Japan, often known as Peach Boy in English. This seemingly cheerful story, where a boy born from a peach becomes a town hero by vanquishing demons, takes on a more nuanced light. The ad features a weeping baby demon with the line, “My father was killed by a guy named Momotaro.” It challenges the conventional narrative, highlighting the untold suffering behind seemingly happy stories.

Echoing the themes explored in Spahr’s work and “The Poems from Guantanamo” (a recent reading), this experience reinforces the imperative for a more critical and expansive worldview.

The image of the young demon deepens my understanding of our interconnected global reality. Spahr’s assertion of “how connected we are with everyone” resonates in a generation undergoing globalization. In the realm of politics or governance, satisfying each individuals worldview is unattainable due to differences in cultural and life experiences. Yet, amidst the vastness of our world, it is still crucial to recognize unheard narratives.

This blog underscores Spahr’s poignant words, “How lovely and doomed this connection of everyone with lungs” (10). Expanding our horizons allows us to perceive the intricate web of connections, fostering compassion through our shared humanity.

 

Works Cited

Spahr, Juliana. This Connection of Everyone with Lungs Poems. Berkeley: U of California, 2005. Print.

Yamazaki, Hiroshi, and Akane Obata. 「めでたし、めでたし?」. Digital image.2013年度 新聞広告クリエーティブコンテスト. Nihon Shinbun Kyokai, 2013. Web. 11 Feb. 2015. <http://www.pressnet.or.jp/adarc/adc/2013.html>.

Falkoff, Marc. Poems from Guantánamo the Detainees Speak. Iowa City: U of Iowa, 2007. Print.

 

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Why We Talk About Trauma

Embarking on my second term at UBC coincided with the start of a new year. In my English class, we delved into the novel Extremely Loud & Incredibly Close written by Foer, which is a poignant exploration of the 9/11 incident through the lens of a young boy who lost his father in the tragedy. The narrative unfolds as the protagonist, Oscar, grapples with trigger points stemming from the event, such as elevators, tall buildings, and public transportation. Despite the inherent difficulty of discussing familial tragedy, Oscar courageously embarks on a journey to connect with his deceased father, seeking clues through encounters with strangers.

Reflecting on my previous blog where I discussed the Great Eastern Earthquake (3.11)  in Japan, I draw parallels to the challenges faced by those who lost their loved ones. In the aftermath of such sudden and visually elusive deaths, individuals often struggle to accept the reality of their loss. Drawing from my experiences in volunteering and engaging with trauma narratives from the Great Eastern Earthquake, I acquired a deeper understanding of the importance of open dialogue. Many individuals grappling with loss find solace and understanding by articulating their experiences, organizing thoughts, and confronting the traumatic events.

Oscar undergoes a comparable process as he shares his 9/11 experiences with strangers, enabling him to cope with the ensuing depression and trauma. Holding secrets from his mother, such as the voice messages and a phone call from his father, Oscar initially grapples with internal turmoil. However, through the act of verbalizing his experiences, he attains a profound comprehension of the traumatic memories. The book highlights the transformative impact of articulating and sharing trauma with others, as evidenced in the life of its protagonist, Oscar.

 

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Exploring Identity: A Visit to UBC Archives and Reflections on Obasan

This week, our class visited the UBC archives, providing me with a unique opportunity to witness the meticulous preservation of documents, particularly those belonging to Joy Kogawa, the author of Obasan. Again, I was surprised by all the significant utilities UBC has. I have seen archives in movies and read them in books, but I have never been to one in real life.

The documents, meticulously stored in specially designed boxes to prevent ink smearing, include fan letters, scripts related to Obasan’s production, and other works by Joy Kogawa. Among these materials, I discovered articles by scholars such as Francois Mauriac, who examined Obasan through a religious lens in “Buddhist Way of Death in Joy Kogawa’s Obasan.” According to Mauriac, the novel explores the theme of “the death of God,” with protagonist Naomi grappling with various facets of this theme.

Obasan also delves into Naomi’s intricate identity, shaped by both her Japanese heritage and Canadian upbringing. Despite identifying as Canadian, Naomi retains strong cultural ties to Japan, particularly influenced by her parents’ Buddhist beliefs. This complex interplay of identities extends beyond the individual to reflect the broader reality of multicultural communities in our globalized era. People today embody multiple nationalities, challenging traditional notions of singular national identity. The term “Japanese Canadian” emerges as a new identity genre, illustrating the intersection of Canadian and Japanese cultures.

Mauriac highlights Naomi’s actions rooted in Japanese culture while acknowledging the influence of her Canadian upbringing. This duality reflects the intricate nature of identity in a globalized world, where individuals resist simple categorization. Obasan prompted me to reconsider not only the historical injustices of war but also ongoing conflicts, such as the evolving nature of self-identification in our multicultural society.

As we navigate this ever-changing landscape, I wonder what people will think about Obasan in 10 or 15 years, and how future generations might interpret the preserved articles of our generation in the archives. The interplay between the past and the future adds an intriguing layer to our understanding of the impact of historical narratives.

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The Strength of Marji

In my CAP English lecture, we commenced reading Persepolis, a graphic novel illustrating the childhood experiences of the author, Marjane Satrapi, during the Islamic Revolution. The protagonist, Marji, provides a candid account of the shocking events she witnesses as a 10-year-old. Her straightforwardness and strong opinions can be traced back to her upbringing in an environment shaped by her well-educated and conviction-driven parents.

Marji’s parents, portrayed as intellectually independent and unwavering in their beliefs, set the tone for her strong-willed personality. Her mother’s fearless participation in an anti-veil demonstration, despite the subsequent publication of her photo in an Iranian magazine, exemplifies this resolve. Similarly, her father imparts knowledge about the Persian government, emphasizing the importance of understanding the cause for which one fights.

In a previous blog I discussed how Farhet Shazahd’s article highlighted how social relationships, political orientations, cultural meanings, worldviews, and historical experiences contribute to individual memories and learning strategies. Marji’s parents’ individualism plays a crucial role in shaping her resolute character, enabling her to defy societal norms by wearing “improperly veiled” clothing and challenging her teacher’s assertion about the absence of political prisoners.

The publication of Persepolis stands as a testament to Marji’s unwavering stance on her beliefs, a stance inherited from her parents. Without their influence, we might remain uninformed about what life looked like during the Islamic Revolution through the eyes of a 10 year old kid.

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Why do we Remember?

Why do we advocate for specific causes while overlooking others?

In Farhet Shahzad’s article, “The Role of Interpretative Communities in Remembering and Learning,” she posits that memories and learning strategies are shaped by an individual’s social relationships, political orientations, cultural meanings, worldview, and historical experiences. Shahzad’s research, employing interviews, written narratives, and demographic questionnaires, explores how Canadian students remember the War on Terror. She emphasizes, “Some communities are more influential than others due to members’ levels of emotional attachment, thus playing a more authoritative role in the process of remembering and learning” (Shahzad p.309).

This reminded me of a comparable situation I encountered in a conversation with an old friend.

On March 3rd, 2011, at 14:46 Japan time, the Great East Japan Earthquake struck, unleashing a devastating tsunami and marking the country’s worst natural disaster. The aftermath included 15,889 casualties, 2,601 people still missing, and 245,622 individuals remaining as evacuees (source: http://hinansyameibo.seesaa.net/article/405199181.html). The subsequent explosion at the Fukushima nuclear power plant garnered global attention, eliciting prayers and support from people worldwide.

As time has elapsed, the impact of this earthquake seems to be fading from people’s minds. When I asked a friend from the U.S. about her thoughts on the event, her response was, “That happened a long time ago.” I was taken aback by her seeming lack of interest or awareness, as the disaster still felt recent to me.

Having experienced the earthquake firsthand, I find myself more emotionally attached to the disaster than those who only witnessed it through media, like my friend from the U.S. Distance from the earthquake-affected area makes it challenging to stay informed about such events, particularly when not covered in mainstream media unless actively sought.

This discrepancy in emotional attachment raises a crucial question: Why should we remember events to which we have a low level of attachment?

Based on my volunteering experience with the earthquake victims, the most frightening prospect is the collective forgetting of 3.11. Many have lost family, homes, and their way of life, and the people in Fukushima still cannot return home due to harmful levels of radiation. While I acknowledge that attachment to global events varies based on personal experiences, I firmly believe that each event carries significant meaning and importance, deserving remembrance. Thus, those with closer proximity to such significant events have a mission to share their stories. For me, the Great East Japan Earthquake underscores the risks of nuclear power and the profound sorrow it inflicts on affected communities. Although this earthquake had localized effects in Japan, the concerns about nuclear power are global, with the potential for a Fukushima-like disaster anywhere nuclear power plants are operational. Therefore, remembering these traumas and sharing the memories is crucial for making informed decisions about the future use of nuclear power.

 

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