“This is what we wanted to learn”: Anti-racist and anti-colonial education with 1st gen Korean American seniors in a time of Asian hate and racialized dread (original) (raw)

Race and Imperialism in the New Millennium: A New Global Approach to Korean America

Sociological Forum, 2010

The YCC parents know about the hagwon but cannot afford to send their children. As educational strategies, they rely on their children's public schools, which in turn often marginalize them. In some cases, the parents embark on a series of transfers of their children through the public school system in search of a better match. While the latter strategy is well intentioned, it only has the effect of further isolating their children as the youth struggle to adapt to a host of new environments without adequate supports. As a small point, a map charting where the YCC and MH youth lived in Queens and more information on the schools they attended would give us a better picture of the differences in their economic and racial isolation within these important contexts.

Contradictions in Korean Colonial Education

The primary purpose of this paper is to examine both the ideological and sociological function of Japanese colonial education in Korea, and its implications in identity formation in the colony and to some extent in the metropole. That is, through education, the Japanese attempted to create docile bodies and docile minds in a colony considered to be simultaneously separate from and integral to “the interior.” A survey of the textbooks the Japanese Government General commissioned for use in schools in colonial Korea illuminates a basic contradiction in Japanese colonial policy. On the one hand, the texts exhibit a progressive assimilationist impulse to incorporate Koreans into the Japanese empire, and to inculcate modern ways and sensibilities for administrative efficiency. On the other hand, textbook lessons exhibit a more subtle theme of differentiation, of implicit subordination of Korean subjects to Westernized Japanese overlords. Through colonial education, Japanese officials tried to construct an image of the metropole as modern, civilized, and enlightened; in other words, everything Korea was not. But even with Japan’s partial success in developing Korea and the similarities between the two countries, they argued that due to historical circumstances and the innate nature of the people, Korea would remain a step behind its colonizer. Being an imperial subject in Korea denoted an entirely new meaning—a meaning filled with tension and contradiction.

Critical Race Theory: Measuring Anti-Black Sentiment In South Korean English Education

2021

This research study examines how anti-Black sentiment influences Black teachers’ experiences in South Korea, using the critical race theory (CRT) framework to analyze various forms of anti-Black sentiment (ABS) and explore correlations between major tenets of CRT and types of ABS. Previous research has concluded that Black teachers continue to face overt racism in South Korea. Also, there continues to be a lack of empathy or disinterest in discussing racism in Korea. Unfortunately, the amount of research that focuses on the experiences of Black teachers teaching English in East Asia, primarily South Korea, is scarce. This study will add to the lack of research in TESOL (Teaching English to speakers of other languages) concerning the issues of anti-Black sentiment in Korea. I used data from a survey of ten (10) participants to measure instances of anti-Black sentiment that teachers experienced. In addition, more data was collected from a follow-up, semi-structured interview of two (2...

Heritage Language Education without Inheriting Hegemonic Ideologies: Shifting Perspectives on “Korea” in a Weekend Japanese Language School in the United States

2016

Learning “a heritage” language can be celebrated to enhance marginalized groups’ self-esteem, but a heritage can also encompass ideologies prevalent in the groups’ original homeland. Based on ethnographic fieldwork (2007-2011) at a weekend Japanese-language school in the United States, this article investigates how ideologies on race politics within a heritage language community’s homeland are reproduced or subverted through heritage language education. We analyze treatment of Korea–Japan power relations at school by focusing on the practice of guiding students (not) to shift their perspectives in three cases involving (a) discrimination against Resident Koreans in Japan, (b) gender-specific abortion in South Korea, and (c) South Korea and Japan’s dispute over possession of Tokdo/Takeshima. While social analyses of heritage language education tend to focus on a minority group’s place in mainstream society, this article suggests investigating the reproduction of ideologies from its homeland via heritage language education.

Being a Korean Studying Koreans in an American School: Reflections on Culture, Power, and Ideology

Qualitative Report, 2012

Recent debates on situated knowledge highlight the issue of the researcher's position in the research process, challenging the traditional assumption of the insider/outsider dichotomy. Drawing on my fieldwork among Korean immigrant parents in an American school, I describe my shifting positions in negotiation and scrutinize the ways my reflexivity intersects with culture, power relations, and political ideologies in the research process. This self-analysis highlights partial and situated knowledge claims, questioning the author's value-neutral, authoritative voice in texts. I argue that the researcher should critically reflect on her location in the field and articulate how this position influences the research.

Internal Orientalism and multicultural acts: The challenges of multicultural education in Korea

This essay examines how the projects seeking to promote damunhwa, literally translated as multi-culture, in South Korea inadvertently reinforce cultural stereotypes and reproduce cultural hierarchies. Unlike many studies that focus on discrimination against racial or ethnic minority populations, this paper argues that the seemingly benevolent acts of the majority towards ethnic minority populations in Korea produce unintended consequences. Based on descriptive content analysis of Internet news stories, this paper demonstrates the manner in which the dominant Korean society develops an oppositional binary between citizen and foreigner. Building on Edward Said’s work, this paper introduces the concept of internal Orientalism that highlights the teleology of cultural distinction by rendering minority populations with weak subjectivity and stigmatizing them as vulnerable populations through a multitude of policies and programmes designed to help them. Doing so ironically and simultaneously constructs opportunities for the Korean society to create a benevolent society, thereby crystallizing an interdependent binary between the dominant and minority populations.

From Pain to Pillar: History and Identity Politics of Asian-American Students and Youth in the 21st Century and Cultural Self Development Theory

2019

First and foremost, I would like to thank my parents for my inspiration for this project. I was too young to realize for so many years, but I realize now that they were pioneers for not only myself, but Asian Americans everywhere. When my father came to the United States when he was only eleven years old, he was one of the first Korean immigrants Northern Virginia. Despite this, he wasn't the first to come to America; two other waves of major Korean immigration had come across the country years before. To keep in context, the Civil Rights Act was enacted in 1965, and my father arrived in the USA in 1976; tensions were still high, and the ethnic landscape had yet to include Asians or Hispanics into the black and white diaspora discussion. However, an even greater factor to consider was the Cold War, which prompted massive displacement and the US opening its doors. Further complicating the issue was the Hart-Celler Act of 1965, which was aimed at "abolishing the national-origins quota," rather creating a seven-category preference system that did little to alleviate tensions between the different socially defined ethnic groups and refugees in American society. From the moment he arrived, he had to face a whole new culture, environment, and challenges. He found protection and comradery amongst the few other Koreans who had lived in the area, but in general he was an enigma. Not black. Not white. He was neither, but rather, unique; Asian American. My mother, though she came later in the 80s, faced similar problems, as she and her roommate, another woman from Korea were young aspiring nurses living in Brooklyn, NYC, the melting pot of the United States, a plethora of cultures, but also a K i m | iv breeding ground for conflict and ethnic tensions. Throughout it all, they never broke, and their struggles helped them learn lessons that I was taught and will never forget. The most important was: never forget who you are. I never forgot to balance my identity as an Asian American. We have stories, struggles, and perspectives that need to be taught and be brought out to the world. If my parents had never asked me to learn about myself, I would've never taken this class, or tried to help the Asian American Studies program. I would've never tried

Theories of Racism, Asian American Identities, and a Materialist Critical Pedagogy (2015)

Journal for Critical Education Policy Studies, 13(1), pp.83-102, 2015

In this article, I argue that the persistence of “race” as the central unit of analysis in most U.S. scholarship on racialized populations and education has limited our systematic understanding of racism and class struggle. I discuss British sociologist Robert Miles’s notion of racialization—as a way to theorize and articulate multiple forms of racism, the specificities of oppression and lived experiences that impact historically marginalized populations in the U.S. I critique “race relations” sociology because it essentially create and reproduce a black/white dichotomy. To provide specificity to the discussion, I examine “Asian American” identities and the ways in which they have been racialized. I discuss two key components to the social and historical construction for Asian America: a critique of the “model minority” myth and the deconstruction of pan-Asian ethnicity. This article looks at the implications for a materialist critical pedagogy.

Elder Wisdom, 1960s Asian American Activism, and the Struggle for Third World Education

Asian American Research Journal, 2023

The 1960s Asian American Movement and 1968-69 Third World Liberation Front (TWLF) Strikes dismantled racist stereotypes of Asian Americans as "silent citizens" while also connecting the community to a broader global liberation movement. This research explores how these 1960s radical movements continue to influence modern Asian American community organizing and efforts to build multiracial solidarity. This paper draws upon the wisdom of interviewees who participated in the 1960s TWLF Strikes at SFSU and UC Berkeley, and the radicalizing lessons they shared with a younger generation of students, activists, and community leaders. Through a series of conversations with former TWLF student members and leftist activists, this paper reflects on the following questions: In light of the broad political changes that emerged from the 1960s Third World struggle, how do we begin to understand the significance of these movements today? What lessons can we learn from Third World solidarity and the origins of Asian America, given the institutional limitations of the Ethnic Studies department at UC Berkeley? The theoretical and social foundations of these past movements challenge capitalist, imperialist perspectives and emphasize an urgent community focus. By rediscovering community-oriented learning and "self-determination," Asian American students can revitalize the spirit of the Third World struggle in Ethnic Studies and the broader community.