{"id":16060,"date":"2024-03-18T16:23:31","date_gmt":"2024-03-18T16:23:31","guid":{"rendered":"https:\/\/www.writemyessays.app\/blog\/questions\/unit-5-world-war-ii-and-its-impact-of-asian-american-religions-from-melting-pot-to-religious-pluralism\/"},"modified":"2024-03-18T16:23:31","modified_gmt":"2024-03-18T16:23:31","slug":"unit-5-world-war-ii-and-its-impact-of-asian-american-religions-from-melting-pot-to-religious-pluralism","status":"publish","type":"questions","link":"https:\/\/www.writemyessays.app\/blog\/questions\/unit-5-world-war-ii-and-its-impact-of-asian-american-religions-from-melting-pot-to-religious-pluralism\/","title":{"rendered":"Unit 5: World War II and its impact of Asian American Religions: From Melting Pot to Religious Pluralism"},"content":{"rendered":"<p>this is a journal writing about the reading and all the YouTube the video you watch in the class I will attach all the reading material and videos. <\/p>\n<p>Unit 5: World War II and its impact of Asian American Religions: From Melting Pot to Religious Pluralism<br \/>\nRead assigned readings, watch lecture and videos,<\/p>\n<p>Susan Martin. \u201cNation of Refuge,\u201d in Nation of Immigrants (Cambridge: Cambridge University Press, 2010), pp. 220-250.<br \/>\nJoseph Tamney, \u201cBuddhism,\u201d in Encyclopedia of Religion and Society, http:\/\/hirr.hartsem.edu\/ency\/buddhism.htm (Links to an external site.)<br \/>\nIrene Lin, \u201cJourney to the Far West: Chinese Buddhism in America,\u201d in Amerasia Journal 22:1 (1996), pp. 107-132<br \/>\nJonathan H. X. Lee, \u201cGuangong: The Chinese God of War and Literature in America \u2013 From Celestial Stranger to Common Culture (1850-1012 C.E.),\u201d in Asian American Identities and Practices: Folkloric Expressions in Everyday Life (Lanham: Lexington Books, 2014).<br \/>\nImmigration Reform Post-1965 and Changing Religious Landscape<\/p>\n<p>https:\/\/sfsu.instructure.com\/courses\/33984\/external_tools\/retrieve?display=borderless&#038;resource_link_lookup_uuid=800414e3-6732-40b7-a883-943d654e9a39<br \/>\nReligious Racialization<br \/>\nLegacies of Discrimination<br \/>\nPowerPoint<br \/>\nThis painting (circa 1872) by John Gast called American Progress, is an allegorical representation of the modernization of the new west. Here Columbia, a personification of the United States, leads civilization westward with American settlers, stringing telegraph wire as she sweeps west; she holds a school book. The different stages of economic activity of the pioneers are highlighted and, especially, the changing forms of transportation.<br \/>\nOccident<br \/>\nOrient<br \/>\nChristian Supremacy<\/p>\n<p>non-Christian <\/p>\n<p>White Supremacy <\/p>\n<p>Asian <\/p>\n<p>American Exceptionalism + Manifest Destiny<\/p>\n<p>Threat to White-Christian purity<\/p>\n<p>Ideology that is put into practice due to:  economic motivation and job competition.<br \/>\nAmerica\u2019s racial hierarchy<br \/>\nWhite<br \/>\nBlack<br \/>\nNative Americans<br \/>\nWhere do the Asians fit?<br \/>\nRacial hierarchy<br \/>\nReal world materialization<br \/>\nRacist policies<br \/>\nanti-Asian immigration and exclusion<br \/>\ndenial of naturalization rights<br \/>\nIn discussion of politics and immigration, religion has often time been left out of the equation:<br \/>\nChristianity supremacy fuel white supremacy and white racism.<br \/>\nReligious racialization = expression of Christian and white supremacy<br \/>\n<iframe loading=\"lazy\" title=\"Diana Eck, &quot;Pluralism &amp; Religion in America&quot; - PG# 5219\" width=\"640\" height=\"360\" src=\"https:\/\/www.youtube.com\/embed\/7wumvrjuY3c?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" allowfullscreen><\/iframe><\/p>\n<p>this is example of what the journal supposed to look like. ??<\/p>\n<p>When taking in this week\u2019s readings I really tried to keep in mind how Southeast Asians were either partaking in civic engagement or being politically apathetic.  What I found was that in some cases, Southeast Asians were never intentionally being politically apathetic, more so that they simply didn\u2019t have the resources or that there were language barriers in place that didn&#8217;t allow for them to be politically engaged.  These restrictions seemed to be more at play in Kanjana Thepborituk\u2019s Translation Counts: Comparative Analysis of Thai Texts for the 2010 U.S. Census, as well as in Adelaide Chen\u2019s Census 2010: Counting the Burmese Poses a Particular Challenge.  In Thepborituk\u2019s piece it became obvious that due to culturally irrelevant translations, too many translations, and initially no translations of the U.S. Census, Thai Americans had a hard time participating and being actively engaged.  With the presence of the THAIS\u2019 translation of the census, however, Thai communities could begin to take part in a census that was culturally relevant in its translation.  As Thepborituk puts it: \u201cThe availability of Thai texts in the 2010 Census signaled the official arrival of Thais into immigrant discourses in the United States,\u201d (Thepborituk, 68).  Once there was a census that was culturally relevant, Thai Americans could become civically engaged and grow past being lost within the \u201cOther Asian\u2019 category. <\/p>\n<p>            Similarly, in Chen\u2019s piece, an issue of needed aid to understand the Census as well as very real fears of exposure are present.  As Lorraine Lee stated in the article, \u201c&#8230;I see there\u2019s a lot of barriers for them, challenged, because of the language,\u201d (Chen, 62).  Without someone there to help with translations it appears that many Burmese populations are at risk of appearing politically and civically unengaged.  There also appears to be a lack of Americans who speak Burmese and languages of the Karen minority.  In regard to fear of exposure, it seems as though there is a fear that by taking part in the Census, Burmese families will be exposed for living with one unit. <\/p>\n<p>            Contrasting to Thepborituk and Chen\u2019s articles, in Yuanxi Huang\u2019s Laotian Community Fights Chevron, the Laotian community of Richmond is not seen at all as politically apathetic, but instead triumphs as being civically engaged.  When reading this article, I grasped that throughout the last 15 years, the Laotian community of Richmond has sought to educate fellow Laotians and remain seen and heard within their broader community.  Through educating one another, fighting to transgress language barriers, and standing up against large corporations, such as Chevron, the Laotian community has been civically engaged and have sought, \u201c\u2018to make sure people understand that they can-not just understand-that they can fight against injustice policy,\u2019\u201d (Huang, 150). <\/p>\n<p>Works Cited<\/p>\n<p>1)    Chen, Adelaide. \u201cCensus 2010: Counting the Burmese Population Poses a Particular Challenge.\u201d Contemporary Issues in Southeast Asian American Studies, by Jonathan H. X. Lee and Roger Viet Chung, Cognella Academic Publishing, 2013, pp. 61\u201363.<\/p>\n<p>2)    \u201cCivic Engagement 101.\u201d YouTube, 24 Jan. 2013, www.youtube.com\/watch?v=IBrmwYdp6gU&#038;t=181s.<\/p>\n<p>3)    Huang, Yuanxi. \u201cLaotian Community Fights Chevron.\u201d Contemporary Issues in Southeast Asian American Studies, by Jonathan H. X. Lee and Roger Viet Chung, Cognella Academic Publishing, 2013, pp. 149\u2013151.<\/p>\n<p>4)    Thepborituk, Kanjana. \u201cTranslation Counts: Comparative Analysis of Thai Texts for the 2010 U.S. Census.\u201d Southeast Asian Diaspora in the United States: Memories and Visions, Yesterday, Today, and Tomorrow, by Jonathan H. X. Lee, Cambridge Scholars, 2015, pp. 47\u201372.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>this is a journal writing about the reading and all the YouTube the video you watch in the class I will attach all the reading material and videos. Unit 5: World War II and its impact of Asian American Religions: From Melting Pot to Religious Pluralism Read assigned readings, watch lecture and videos, Susan Martin. [&hellip;]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"closed","template":"","meta":[],"disciplines":[20],"paper_types":[],"tagged":[],"aioseo_notices":[],"_links":{"self":[{"href":"https:\/\/www.writemyessays.app\/blog\/wp-json\/wp\/v2\/questions\/16060"}],"collection":[{"href":"https:\/\/www.writemyessays.app\/blog\/wp-json\/wp\/v2\/questions"}],"about":[{"href":"https:\/\/www.writemyessays.app\/blog\/wp-json\/wp\/v2\/types\/questions"}],"author":[{"embeddable":true,"href":"https:\/\/www.writemyessays.app\/blog\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.writemyessays.app\/blog\/wp-json\/wp\/v2\/comments?post=16060"}],"version-history":[{"count":0,"href":"https:\/\/www.writemyessays.app\/blog\/wp-json\/wp\/v2\/questions\/16060\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.writemyessays.app\/blog\/wp-json\/wp\/v2\/media?parent=16060"}],"wp:term":[{"taxonomy":"disciplines","embeddable":true,"href":"https:\/\/www.writemyessays.app\/blog\/wp-json\/wp\/v2\/disciplines?post=16060"},{"taxonomy":"paper_types","embeddable":true,"href":"https:\/\/www.writemyessays.app\/blog\/wp-json\/wp\/v2\/paper_types?post=16060"},{"taxonomy":"tagged","embeddable":true,"href":"https:\/\/www.writemyessays.app\/blog\/wp-json\/wp\/v2\/tagged?post=16060"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}