By Sonia Ryang
Linking autobiographic writings via Korean girls in Japan and the us and the author's ethnographic insights, Writing Selves in Diaspora provides an unique, profound, and strong intervention—both literary and anthropological—in our knowing of lifestyles in diaspora, being woman, and forming selves.
Each bankruptcy bargains targeted and unique dialogue at the intersection among gender and diaspora on one hand and the method of the self's formation at the different. Chapters are together attractive, but have self reliant topics to discover: language and self, romantic love, exile and totalitarianism, the ethic of care, and critique of medicalization of id. during the advent of women's lives and introspection and interpretation accorded to them, this publication can provide an unheard of textual content of candor and braveness.
This e-book could have attraction for either educational and intellectually-informed lay readers attracted to gender, self, and diaspora.
Read or Download Writing Selves in Diaspora: Ethnography of Autobiographics of Korean Women in Japan and the United States PDF
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Extra info for Writing Selves in Diaspora: Ethnography of Autobiographics of Korean Women in Japan and the United States
Sample text
The latter was most effectively undertaken through the dissemination of Japanese language education in schools. ”44 But educa- The Sacred Text in the Making xxxv tion here is both accepted and challenged; it is portrayed as something that makes one and that which one, in turn, constructs. One senses that it was through education that Cha’s obedience and docility, as well as her determinedly questioning stance, were cultivated. Theresa Hak Kyung Cha was born in Pusan, a city in the southeastern tip of Korea, in 1951, in the middle of the Korean War.
Or, more precisely, Yuhi’s disappointment is not about not finding home, but not being able to love it. Her yearning for an authentic Korea is betrayed by today’s South Korean society, culture, and language, but this yearning is, perhaps, misconceived in the first place. Whereas Lee works against the nationalized colonial past by strenuously insisting on the personal level in her endeavor to recover her Korea, Cha’s reference (or embrace) of the martyr Yu seems oddly conformist to the nationalist reclamation of the past as a collective endeavor.
References to kinship (metaphoric, as in the case of the Nation, or metonymic, as in the case of Mother) deployed by Cha make her textual self interconnected, woven into the thick national network of kinship; yet in this way, Cha’s self emerges more securely than Yuhi’s to the surface level of engagement. After all, autobiographies are written that way: to depict oneself in connection with others, yet always separated from others by a thin veil of self-consciousness. c. Both Dictee and Yuhi are multilingual, multivocal texts.
