Why were the Korean Comfort Women “silent” so long? To answer this question, one thing you will need to think about is how much women’s “worth” is tied to their status as virgins or “sexually pure” and how women who are not “pure” are shamed in societies. You also need to reflect on how rape has been characterized as simply an “unfortunate consequence” of war—this is not true, of course; rape does not “just happen.” Why could the words and actions of Japanese officials and government be interpreted as attempts to further silence them?
I think the main reason the women were silent so long was because they were so ashamed about what had happened to them. Maybe they thought it would be better not to speak of it, that it would help erase the memory. Some women felt differently and were not embarrassed or shy about telling their story, but it was a select few. Another reason was that Japan denied it ever happened. I guess that the former comfort women did not think anyone would believe they were forced into doing something so terrible. Maybe they thought people would blame them for their own misfortune, label them as prostitutes and they would become outcasts. Perhaps they were afraid that if they told of their experiences people would see it less as an act committed against the women and more as their own wrongdoing.
As far as the history of the comfort stations, I cannot believe they were seen as a “solution to the 223 reported rapes by Japanese troops”. So if the rapes were simply characterized as unfortunate consequences, imagine how the Japanese viewed the women at the comfort stations. And the way the women were recruited for the stations is even more disturbing. Dragged from their homes or deceived into believing they were going to work in factories. The women were herded into the stations and treated more like cattle than people. I wouldn’t be surprised if they remained silent merely out of fear. The Japanese government denied having forced women to work at comfort stations and even denied involvement in operating comfort stations. That is, until 1992 when a college professor found wartime documents in the Library of the National Institute for Defense Studies that confirmed Japanese Forces had indeed operated the stations. Only then did they admit involvement but still have not provided satisfactory reparations to the former comfort women or made a public apology.
Their refusal to address the issue and their obvious omission of it from their history books and educational courses only shows that the Japanese government intended to move on and forget it ever happened. If not for the bravery of the former comfort women in speaking out and telling their stories, demanding recognition of and an apology for what happened, these events just may have disappeared completely. Speaking out against the Japanese government at that time must have seemed truly intimidating. I think that is another reason it took the women so long. They were later encouraged by people taking interest in the comfort woman issue to speak up about what had happened. Imaging how the women must have felt returning home: unclean, soiled, worthless women who had been abused by more than 20 men each day, returning home to try and make something of themselves. Who could they turn to? How could they confront the mighty Japanese government about what had happened to them? Wouldn’t it seem like a better option to just remain quiet about it and be thankful you escaped?
Monday, March 30, 2009
Sunday, March 22, 2009
Reaction #6:
Of FDR's four freedoms, the goal of freedom from want and freedom from fear especially reflect American and European experiences during the 1930s and 1940s. Briefly explain what FDR meant by "freedom from want" and "freedom from fear" and explain how the desire for these freedoms was the result of American and European experiences during the 1930s and 1940s.
In terms of freedom from want, Roosevelt was initially referring to eliminating barriers on international trade. He did not want trade restrictions to further cripple our economy. Roosevelt later expanded this idea to include and appeal to Americans’ personal financial troubles brought on by the Great Depression. He reassured Americans that they would have a freedom from want by “guaranteeing that that the Depression would not resume after the war” (Foner, 751). The depression devastated not only Americans but also left its toll on Europe. Roosevelt wanted to lift up hopes that the American standard of living and way of life would once again be possible. That the war was not a temporary fix, but it was a kick start to pull us out of our economic slump. Freedom from want meant not fearing the loss of your job; the pressure to provide with no means. It meant not living below reasonable conditions and worrying about where the next meal would come from. It meant not only security in jobs and homes but also security in your country. He wanted to redeem Americans’ faith in the nation: that they could once again, and surely would succeed in America.
Freedom from fear during this time most closely related to the war. Americans should feel a great sense of security at home and not be in constant fear of attack, as in the case of Pearl Harbor. Freedom from fear included the means of protection so that we could rapidly and forcefully defend ourselves. It also meant the desire for world peace so that we would not have to take such drastic measures at all. These ideas meant that whether there was a threat or not, Americans could feel safe. I also think that the freedom from fear included the fear of communism spreading throughout the world. With Hitler as dictator in Germany and Mussolini as the father of fascism in Italy, the threat of totalitarianism was ever present. Americans always felt it was their responsibility to enlighten the world and impose their democratic ways onto others. Socialism was never really well received and the Red Scare was hard to extinguish. Freedom of fear meant that we could live freely and peacefully without any threats to our way of life.
In terms of freedom from want, Roosevelt was initially referring to eliminating barriers on international trade. He did not want trade restrictions to further cripple our economy. Roosevelt later expanded this idea to include and appeal to Americans’ personal financial troubles brought on by the Great Depression. He reassured Americans that they would have a freedom from want by “guaranteeing that that the Depression would not resume after the war” (Foner, 751). The depression devastated not only Americans but also left its toll on Europe. Roosevelt wanted to lift up hopes that the American standard of living and way of life would once again be possible. That the war was not a temporary fix, but it was a kick start to pull us out of our economic slump. Freedom from want meant not fearing the loss of your job; the pressure to provide with no means. It meant not living below reasonable conditions and worrying about where the next meal would come from. It meant not only security in jobs and homes but also security in your country. He wanted to redeem Americans’ faith in the nation: that they could once again, and surely would succeed in America.
Freedom from fear during this time most closely related to the war. Americans should feel a great sense of security at home and not be in constant fear of attack, as in the case of Pearl Harbor. Freedom from fear included the means of protection so that we could rapidly and forcefully defend ourselves. It also meant the desire for world peace so that we would not have to take such drastic measures at all. These ideas meant that whether there was a threat or not, Americans could feel safe. I also think that the freedom from fear included the fear of communism spreading throughout the world. With Hitler as dictator in Germany and Mussolini as the father of fascism in Italy, the threat of totalitarianism was ever present. Americans always felt it was their responsibility to enlighten the world and impose their democratic ways onto others. Socialism was never really well received and the Red Scare was hard to extinguish. Freedom of fear meant that we could live freely and peacefully without any threats to our way of life.
Sunday, March 15, 2009
Earth Hour 2009-- Mar 28, 8:30-9:30pm
VOTE EARTH..................YOUR LIGHT SWITCH IS YOUR VOTE
This year, Earth Hour has been transformed into the world’s first global election, between Earth and global warming.
For the first time in history, people of all ages, nationalities, race and background have the opportunity to use their light switch as their vote – Switching off your lights is a vote for Earth, or leaving them on is a vote for global warming. WWF are urging the world to VOTE EARTH and reach the target of 1 billion votes, which will be presented to world leaders at the Global Climate Change Conference in Copenhagen 2009.
This meeting will determine official government policies to take action against global warming, which will replace the Kyoto Protocol. It is the chance for the people of the world to make their voice heard.Earth Hour began in Sydney in 2007, when 2.2 million homes and businesses switched off their lights for one hour. In 2008 the message had grown into a global sustainability movement, with 50 million people switching off their lights. Global landmarks such as the Golden Gate Bridge in San Francisco, Rome’s Colosseum, the Sydney Opera House and the Coca Cola billboard in Times Square all stood in darkness.In 2009, Earth Hour is being taken to the next level, with the goal of 1 billion people switching off their lights as part of a global vote. Unlike any election in history, it is not about what country you’re from, but instead, what planet you’re from.
VOTE EARTH is a global call to action for every individual, every business, and every community. A call to stand up and take control over the future of our planet. Over 74 countries and territories have pledged their support to VOTE EARTH during Earth Hour 2009, and this number is growing everyday.We all have a vote, and every single vote counts. Together we can take control of the future of our planet, for future generations.
VOTE EARTH by simply switching off your lights for one hour, and join the world for Earth Hour. Saturday, March 28, 8:30-9:30pm.
Friday, March 6, 2009
Reaction #5:
What does Alain Locke Mean when he says, "The day of 'aunties.' 'uncles,' and 'mammies' is equally gone."? Why does he say this?
Alain Locke makes this statement to emphasize his ideas regarding the New Negro. He says that the days of blacks being quiet and submissive are gone and a new era has begun. No longer will the African Americans allow themselves to be trodden over and belittled, they are uniting and demanding respect. This was about the time of the Harlem Renaissance and the creation of the NAACP. Blacks were doing more to defend themselves, to improve their lives (moving North), and to promote their heritage. Marcus Garvey encouraged blacks to embrace their roots and have pride in their heritage. “Up you mighty race,” were his words and he did a great deal to distinguish the ideals of light skinned blacks being superior to darks skinned blacks. African Americans began to come together once again and break out of the crushing clutch that whites had on them. No more were the days of the poor, obedient Negro; here were the days of the resistant, the confident and proud African Americans. Locke used ‘mammies’ and such as a metaphor to explain the transformation of blacks from the old ways to the new.
Alain Locke makes this statement to emphasize his ideas regarding the New Negro. He says that the days of blacks being quiet and submissive are gone and a new era has begun. No longer will the African Americans allow themselves to be trodden over and belittled, they are uniting and demanding respect. This was about the time of the Harlem Renaissance and the creation of the NAACP. Blacks were doing more to defend themselves, to improve their lives (moving North), and to promote their heritage. Marcus Garvey encouraged blacks to embrace their roots and have pride in their heritage. “Up you mighty race,” were his words and he did a great deal to distinguish the ideals of light skinned blacks being superior to darks skinned blacks. African Americans began to come together once again and break out of the crushing clutch that whites had on them. No more were the days of the poor, obedient Negro; here were the days of the resistant, the confident and proud African Americans. Locke used ‘mammies’ and such as a metaphor to explain the transformation of blacks from the old ways to the new.
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