The Marx Model of Feudalism does not apply to Japan during the Kamakura and Ashikaga Shogunates for the following reasons. Many scholars refer to Japan's feudalism as the "ghost empire" or the "barbarian frontier" (Hall 49)
It also made it difficult for Buddhism to make a lasting impression. It was not until forty years later, that Buddhism became considered the state religion but only after the emperor adopted it (Langone 23)
Reasons this model does not apply to Japan during the Kamakura and Ashikaga Shogunates will be discussed. The Masculinization of Japanese Culture Early on in the development of Japan's feudal society, the culture was defined by "the central figure of the aristocratic fighting man on horseback" (Reischauer 45)
Census Bureau 1990) Acculturation has associated stress which effects the psychological and academic functioning of the student and is generally not effectively addressed by school personnel. (Liu, 1995) I
(Teachers will see most Asian students are dedicated and will do well if the academic environment is encouraging.) The individual's level of acculturation must be considered and that variable applied in options of treatment (Sue 1981)
S. are becoming more adept to the needs of a diverse classroom and significant improvements are seen in the areas of cultural competence: the ability to provide services effectively to people of all cultures, races, ethnic backgrounds, and religions in a way that recognizes, values, affirms, and respects the worth of individuals and protects and preserves their dignity (Philips 1996)
are sold in Asian countries. In fact, in a June 2004 article (Virgin), the Seattle Post-Intelligencer states: Japan is not just Akira Kurosawa movies, tea ceremonies, Noh Theater and clean, nature-inspired design
S. are becoming more adept to the needs of a diverse classroom and significant improvements are seen in the areas of cultural competence: the ability to provide services effectively to people of all cultures, races, ethnic backgrounds, and religions in a way that recognizes, values, affirms, and respects the worth of individuals and protects and preserves their dignity (Philips 1996)
This is greatly contrasted with the account of Daru's best friend, Ozi. Hamid writes "God has been kind to Ozi's father," signifying that Ozi' family has been well taken care of (Hamid 23)
Darashikoh Shezad, also known as Daru, is one of the characters tracked in the novel. He is much more on the outer edge of society, and tries desperately to fit into the elite groups emerging within it (Jay 54)
Post Colonial India and South Asian Identity "Pakistan is often perceived as merely one of those far-away places that serve as breeding grounds for extremism and violence," yet this is not a clear image of the truth (Perner 23)
Hamid himself is a product of this hybridized culture, having received his higher education here in the U.S. (Yaqin 2)
In the introduction to his book, Democracy and Race: Asian-Americans and World War II, Takaki reviews the statistics related to the American immigration laws for Asians since the late 19th century until the 1990s. Numbers show that the Asian immigrants were representing a half of the total number of immigrants in the 1990s (Takaki, 9)
A survey of Fortune 500 companies found that while Asians constituted the fasting growing group in the labor force, they constitute less than 1% of senior management positions at Fortune 500 companies (Fishman-Lapin 1). Similar studies confirm that Asian-American men are less likely to hold managerial posts than their Caucasian counterparts, even controlling for factors like education and experience (Borja)
This glass ceiling can also be seen in the corporate world, where the numbers of Asian-Americans decrease the further one goes up the corporate ladder. A survey of Fortune 500 companies found that while Asians constituted the fasting growing group in the labor force, they constitute less than 1% of senior management positions at Fortune 500 companies (Fishman-Lapin 1)
However, many studies have shown that Asian-Americans remain adversely affected by the glass ceiling in the professional world. In the federal government, for example, researchers Jeremy Wu and Carson Eoyang found a "pervasive and pernicious existence of glass ceilings for Asian Pacific Americans throughout the federal government" (Wu and Eoyang 17), especially at decision-making levels
Fan is representative of all males in Asian countries, China in particular. The women are so determined to have any suitable person marry their daughters that they literally offer up one and then the other when the first one is not accepted by the man in question (Chang 123)
After he dies, she will be completely alone in the world and this is also incentive to marry and start a family. He says, "Cuicui, when your grandfather is gone, what will you do then?" (Congwen 106)
In regards to social history, Karl Marx recreated the methods to understand the past and argued through his new methodological approach that the study of society, economics and history should start from the idea that "It is not the consciousness of men that determines their existence, but their social existence that determines their consciousness." (Marx, 1972) Marx went further and created the classical terms of "production relations" and "class struggle" that went on and became basic principles of the communist regimes that started at the beginning of the 20th century
As Soon Won Park presents, connected with the colonial history of Korea, "history is now understood not simply as one aspect of a national hmogenous culture, tradition and nation-state, but in more inclusive, complex and pluralistic terms." (Shin, 1999, pg 128) the new type of history that Park talks about is somehow similar to what Habermas is also talking about and it deals with a more complex understanding of the past than just in Marxists of Weberian terms