The Buddha In The Attic Analysis

The Joy Luck Club, by Amy Tan, exposes the paradoxical relationships between Chinese immigrant mothers and their American-raised daughters. Although both sides experience their own strife in life, the mothers are probably most notable for their struggle in assimilating to society. Given that they are the first generations to have contact with the unfamiliar culture, they must set foot onto the foreign land and sustain a stable life in order to provide for her children and give them a prosperous life. The mothers are required to adapt to the language, environment, social roles, and etc. Flexibility and adaptability varies from person to person. Before the novel begins, Tan introduces the story with a brief prologue about a Shanghai women and her swan. Her prior expectations before coming to America was crushed entirely by the reality she later encounters. The woman sworn to give her American-raised daughter the swan feather and “tell her [the story] in perfect American English” (pg. 3) one day. This is an example of “culture shock” which is common for many people who move to another country. “Culture shock”, as the Oxford Dictionary defines it, is a disorientation experienced when [one is] suddenly subjected to an unfamiliar culture. My experience as an American-raised Chinese is somewhat similar to the novel. I lacked an English background, but I did not experience much

For millions of immigrants, America has been seen as the land of opportunity where anyone could become anything he or she wanted to be. A family that believes strongly in the American dream can be found in Amy Tan’s short story, “Two Kinds.” The story centers around the daughter of a Chinese immigrant who desperately wants her daughter to become successful. In the story, the author shows the difficult lives immigrants face when moving to a new culture. In this short story, the theme shows the protagonist’s conflict with her mother on the type of daughter her mother wants her to be. The author establishes the theme of how difficult mother-daughter relationships can be through characterization, setting, and symbolism.

What this novel does not touch on is the harsh levels of discrimination that some Asian-American families faced during the 20th centuries, some people telling at them to go back to Vietnam, Korea, or wherever they came from, some refusing service, perhaps throwing them out for being different, similarly to how African-Americans were treated during that time, and similar to how some Muslims are being treated today. However, more insidious than moments of outright hostility, and maybe more powerful, are the constant weak reminders that you’re different, that you’re not one of them. The “sign at the Peking Express” (Ng 193), the “little boys on the playground, stretching their eyes to slits with their fingers” (Ng 193), you even “saw it when waitresses and policemen and bus drivers spoke slowly to you, in simple words, as if you might not understand” (Ng 193). All these tiny things, these little reminders that you’re not the same as everyone else around you, may have more impact on the people being discriminated against than blatant in-your-face

The Asian American experience primarily narrates a story of hardship in assimilation into the American society. However, these stories are heavily nuanced depending on the generational perspective. The Asian American experience from the first generation emphasizes the practical concerns in surviving economically in a foreign land. On the other hand, the second generation recounts social and personal conflicts that primarily deal with questioning their identity. Given these differing Asian American narratives, these immigrant families are oftentimes confronted not only with clashing cultural values, but also mismatched perspectives on life. Asian American scholar, Erin Khue Nihn, examines these intergenerational conflicts using a socio-economic perspective in her novel, Ingratitude. Her argument builds on the economically driven mindset of the parental generation and concludes the following: “Asian American intimate relations reveal themselves to be profoundly ordered by capitalist logic and ethos" (Nihn 6). Employing Nihn 's interpretation, the parents enforce a strong adherence to their ethnic heritage, whereby these cultural reminders serve as a means of economic survival to provide stability within the nuclear family. Attempting to internalize these ethnic values while assimilating into society, the second generation becomes conflicted in resolving their Asian American identity. Essentially, the Asian

Hmong families, like the Lees in the novel “The Spirit Catches You and You Fall Down” have been immigrating to the United States since the end of the Vietnam War. The majority of the Hmong living in the U.S. are now located in specific cities and regions of California, Minnesota, and Wisconsin (Lee and Green 2010). The Lee family moved to the Merced, California in 1980 and has had to adapt to life in a new host country (Fadiman 1997). Acculturation is used to describe how the culture of immigrants changes over time as they adapt to living in a new country (Vang 2013). Fadiman’s depiction of Nao Kao and Foua Lee’s life Merced indicates the couple resisted shedding any aspects of their culture in favor of Western culture, which is typical of first generation Hmong living in the United States. This paper will discuss why Hmong families left Laos, the findings of two acculturation studies of Hmong living in the United States, and a discussion of possible reason(s) why it has been difficult for first generation Hmong like Nao Kao and Foua to adapt to life in the United States.

The fourth and fifth chapter of Buddha Boy it starts with Justin feeling really bad and he talks to his father on the phone about what has happened recently, asking if he did the right thing. Later, at school, Justin stays out of the cafeteria for the whole lunch hour. In Economics, Jinsen shows Justin his ruined sketchbook, and Justin is amazed how Jinsen used the mud to make art. In the fifth chapter, Justin goes over to help Jinsen on a project. They talk to each other a bit and learn a bit more about each other. At the end, Jinsen shows Justin a bedroom, with the walls painted showing every religion and again Justin is amazed.

Throughout history, we have seen a plethora of people leaving their original lives behind for the new opportunities in America, but are let down by the harshness of our culture. In the story, Arrival: 1960 by Pablo Medina, we learn about a young Cuban family who make a great move to the United States, more specifically New York City. The main character begins the story high spirited and excited for their new home for it would contain new experiences. In contrast he begins to see the reality within the city and at his school further into the story. He discovers that his new environment is not at all what he expected and on top of that he is faced with a culture that is abstract to his previous beliefs of identification. His high

She explains her thesis by stating “Others who write stories of migration often talk of arrival at a new place as a loss of communal memory and the erosion of an original culture. I want to talk of arrival as a gain,” (360). The key points of the text include Mukherjee describing her transition between Calcutta and the United States, and what it means to be and American and how culture influences that aspect. The information in the text is significant; the people of America are a part of a melting pot, sometimes it is hard for them to find the distinction between American culture and their own. The information in Mukherjee’s story is clear and specific, unbiased, and is relevant to the purpose of the story. I believe Mukherjee has achieved her purpose of informing her audience about cultural differences; she presents certain strengths and weaknesses within the text.

Immigrants arriving in America for their first time are initially devastated at their new lives and realize their “golden lives” were simply fantasies and dreams of an ideal life in America. Immigrants from foreign countries, including those mentioned in Uchida’s Picture Bride, faced countless problems and hardships, including a sense of disillusionment and disappointment. Furthermore, immigrants and picture brides faced racial discrimination not only from white men, but the United States government, as well. Immigrants were plagued with economic hardships lived in deplorable living conditions. Though nearly every immigrant and picture bride who came to America fantasized about an ideal life, they were faced with countless hardships and

The Buddha in the Attic by Julie Otsuka provides an interesting perspective to the American experience through the eye of Japanese women around the time of World War 2. The author uses a number of unique writing techniques which originally confused me, but once accustomed created an immersive and intimate reading experience. Otsuka also inserts a number of metaphors and symbols throughout the novel with various possibilities for explanation depending on the opinion of the reader.

Being ethnically and religiously different in any place creates many different barriers and struggles to a person. In Stealing Buddha’s Dinner, Bich comes from a Buddhist family who emigrated from Vietnam to the United States. Torn between being Vietnamese and her desire to become American, she became confounded of what she really wanted to become. The city of Grand Rapids, Michigan where her family decided to move, was populated with mostly white Christians. Her ethnicity and religion made her different from students at her school which created obstacles in trying to fit in and become American. Being Ethnicity and religion different brings challenges to people like Bich. Throughout the book, Bich chooses to explain how she admired American identity, but at the same time challenged their religious beliefs and embraced the variety of cultures.

The Little Buddha is an amazing, and uplifting movie, and full of positive meaning, yet it also is full of religious meaning. Aspects of life and death are shown throughout the movie, but the film mainly explains three key aspects of Buddhism. Buddhist teachings of reincarnation, impermanence, and enlightenment, are connected deeply to each other and is illustrated throughout the film. The first Buddhist teaching of reincarnation is evident from the beginning of the movie. The audience starts to see these teachings when a Buddhist teacher is making it evident to his student (Lama Norbu) that he is ready to reincarnate, after he passes away. Lama finds out that there are three potential reincarnations of his teacher’s soul. These reincarnates

Ha Jin’s “The Woman from New York”, showcases the grand impacts of adjusting to cultural differences. This story encompasses both the emotional feat and the physical feat in distance that many go through in their lives. It specifically reveals the challenges that arise in adapting to new life back at home when in the past, a person lived elsewhere and much differently. In following the life of Chen Jenli in this story, readers can explore her societal and cultural struggles or they can place themselves in her shoes. In using Chen Jenli as a vessel, “The Woman from New York” addresses various and most certainly relatable difficulties that people like immigrants or expatriates face. However, these individuals can rely on the psychological process of mindfulness to help in adjustment and difficulties.

The stereotypes associated with East Asian American youths generally include proficiency in mathematics, piano lessons, or lack of social skills. However, the reality of East Asian American youths differs depending on experience and cultural upbringing. The large influx of East Asians emigrating from their land of birth to countries such as the United States, Canada, and France (to mention a few) have changed the facet of society in terms of multiculturalism and diversity. From result of immigration, East Asian immigrants have escaped from their countries due to political uprisings or poverty. The promise of a bright future for later generations has allowed them to persevere and to ensure a comfortable livelihood. Self-worth then becomes a

Buddhism arose in northern India in the 6th century BCE. The historical founder of Buddhism, Siddharta Gautama (c.560-480 BCE) was born in a village called Lumbini into a warrior tribe called the Sakyas (from where he derived the title Sakyamuni, meaning 'Sage of the Sakyas'). According to tradition Gautama's father, Suddhodana was the king of a small principality based on the town of Kapilavastu. His mother, Queen Maya, died seven days after Gautama's birth. Following the death of Maya, Suddhodana married Maya's sister, Prajapati, by whom Gautama was brought up in great luxury and sheltered from the harshness of the outside world.