The views and opinions expressed on this site and blog posts (excluding comments on blog posts left by others) are entirely my own and do not represent those of any employer or organization with whom I am currently or previously have been associated.
Academic Version: Applying my personal experiences and academic research as a professor of Sociology and Asian American Studies to provide a more complete understanding of political, economic, and cultural issues and current events related to American race relations, and Asia/Asian America in particular.
Plain English: Trying to put my Ph.D. to good use.
As part of this blog’s mission of making academic research and data more easily accessible, understandable, and applicable to a wider audience and to practical, everyday social issues, I highlight new sociological books about Asian Americans and other racial/ethnic groups as I hear about them. A book’s inclusion is for informational purposes only and does not necessarily mean a full endorsement of its contents.
It’s been kind of a quiet start of the summer in terms of pressing issues or current events related to race/ethnicity, so perhaps it’s useful to take a step back and look at the general state of race/ethnicity in contemporary American society.
Between 2007 and 2009, Rich Benjamin, a journalist-adventurer, packed his bags and embarked on a 26,909-mile journey throughout the heart of white America, to some of the fastest-growing and whitest locales in our nation.
By 2042, whites will no longer be the American majority. As immigrant populations–largely people of color–increase in cities and suburbs, more and more whites are moving to small towns and exurban areas that are predominately, even extremely, white. Rich Benjamin calls these enclaves “Whitopias” (pronounced: “White-o-pias”).
His journey to unlock the mysteries of Whitopias took him from a three-day white separatist retreat with links to Aryan Nations in North Idaho to the inner sanctum of George W. Bush’s White House–and many points in between. And to learn what makes Whitopias tick, and why and how they are growing, he lived in three of them (in Georgia, Idaho, and Utah) for several months apiece. A compelling raconteur, bon vivant, and scholar, Benjamin reveals what Whitopias are like and explores the urgent social and political implications of this startling phenomenon.
The glow of Barack Obama’s historic election cannot obscure the racial and economic segregation still vexing America. Obama’s presidency has actually raised the stakes in a battle royale between two versions of America: one that is broadly comfortable with diversity yet residentially segregated (ObamaNation) and one that does not mind a little ethnic food or a few mariachi dancers–as long as these trends do not overwhelm a white dominant culture.
In this powerful follow-up to Between Barack and a Hard Place, Tim Wise argues against “colorblindness†and for a deeper color-consciousness in both public and private practice. We can only begin to move toward authentic social and economic equity through what Wise calls “illuminated individualism”—acknowledging the diverse identities that have shaped our perceptions, and the role that race continues to play in the maintenance of disparities between whites and people of color in the United States today. This is the first book to discuss the pitfalls of “colorblindness†in the Obama era.
With a mixed-race president, a Latino population that is now the largest minority, and steadily growing Asian and Pacific Islander populations, race is both the most dynamic facet of American identity and the defining point of American disunity.
By broadening the racial dialogue, Blackwell, founder of PolicyLink; Kwoh, president of the Asian Pacific American Legal Center; and Pastor, professor of American Studies and Ethnicity at USC, bring new perspective to this essential American issue.
Doing Race focuses on race and ethnicity in everyday life: what they are, how they work, and why they matter. Going to school and work, renting an apartment or buying a house, watching television, voting, listening to music, reading books and newspapers, attending religious services, and going to the doctor are all everyday activities that are influenced by assumptions about who counts, whom to trust, whom to care about, whom to include, and why. Race and ethnicity are powerful precisely because they organize modern society and play a large role in fueling violence around the globe.
Drawing on the latest science and scholarship, the collected essays emphasize that race and ethnicity are not things that people or groups have or are, but rather sets of actions that people do. Doing Race provides compelling evidence that we are not yet in a “post-race†world and that race and ethnicity matter for everyone. Since race and ethnicity are the products of human actions, we can do them differently. Like studying the human genome or the laws of economics, understanding race and ethnicity is a necessary part of a twenty first century education.
Did the election of Barack Obama as President of the United States signal real progress in bridging America’s long-standing racial divide? In this profound study of systemic racism, Molefi Kete Asante, a leading scholar of African American history and culture, discusses the greatest source of frustration and anger among African Americans in recent decades: what he calls “the wall of ignorance” that attempts to hide the long history of racial injustice from public consciousness.
This is most evident in each race’s differing perspectives on racial matters. Though most whites view racism as a thing of the past, a social problem largely solved by the civil rights movement, blacks continue to experience racism in many areas of social life: encounters with the police; the practice of redlining in housing; difficulties in getting bank loans, mortgages, and insurance policies; and glaring disparities in health care, educational opportunities, unemployment levels, and incarceration rates.
Though such problems are not expressions of the overt racism of legal segregation and lynch mobs – what most whites probably think of when they hear the word ‘racism’ – their negative effect on black Americans is almost as pernicious. Such daily experiences create a lingering feeling of resentment that percolates in a slow boil till some event triggers an outburst of rage. Asante argues that America cannot long continue as a cohesive society under these conditions.
As we embark upon new leadership under America’s first African American president, he urges more public focus on redressing the wrongs of the past and their continuing legacy. Above all, he thinks that Americans must seriously consider some system of reparations to deal with both past and present injustices, an apology, and our own truth-and-reconciliation committee that addresses both the history of slavery and present-day racism. Only in this way, he feels, can we ever hope to heal the racial divide that never seems to be erased.
Here are some more announcements and links out that have come my way relating to Asians, Asian Americans, or racial/ethnic minorities in general. As always, links to other sites are provided for informational purposes and do not necessarily imply an endorsement of their contents.
The Intercollegiate Department of Asian American Studies at the Claremont Colleges and the Asian American Studies field group at Pitzer College invite applications for a tenure-track Assistant Professor position in Asian American Studies, to begin 1 July 2011.
The successful candidate should, by the beginning of the Fall 2011 semester, have a Ph.D. in ethnic studies, American Studies, or other disciplines or interdisciplinary studies appropriate to this subject. Candidates should have the ability to teach a community-based learning course and Asian American History. The department has identified a need for research and teaching expertise in Filipino, Muslim, Pacific Islander, South Asian, or Southeast Asian communities. We especially encourage candidates whose work takes place within frameworks of transnationalism and globalization.
Pitzer College, a member of the Claremont Colleges, has a strong institutional commitment to the principles of diversity in all areas and strongly encourages candidates from underrepresented social groups. We favor candidates who can contribute to the College’s distinctive educational objectives, which promote interdisciplinary perspectives, intercultural understanding, and concern with social responsibility and the ethical implications of knowledge and action. Pitzer College is an Affirmative Action/Equal Opportunity Employer. For the successful applicant with the relevant interests, affiliations are possible with the intercollegiate departments of Africana Studies, Chicano/Latino Studies, and/or Women’s Studies.
To apply, send letter of application, curriculum vitae, selected evidence of excellence in teaching and research, statement of teaching philosophy, statement on social responsibility, a statement of research, and three letters of recommendation (at least one (1) of which addresses your teaching effectiveness) VIA EMAIL to “idaas_search@pitzer.edu.†Electronic documents should be sent in PDF format. Applications will be considered beginning September 17, 2010, until the position is filled.
Recruitment No. 50320, Classification Title: Student Services Professional III
The Office of Student Life and Cultural Centers exist to support student development, cultural enhancement, social justice and academic excellence. Basic services provided by the department include: campus scheduling, student activities, cultural programming, leadership and diversity training, club and organization advising, campus policy, crisis intervention, and a variety of other services related to campus life at Cal Poly Pomona.
Under the general direction of the Director of the Office of Student Life & Cultural Centers, the Coordinator will be responsible for implementing student support programs for the Asian & Pacific Islander (API) community; developing and implementing outreach and retention programs; coordinating campus-wide academic and educational programs for the student community at Cal Poly Pomona; assisting in leadership programs offered by the department; selecting and training student assistants and volunteers; overseeing the day to day operations of the facility; and reaching out to the local community.
Duties will include: oversee program advising to API student organizations; offer leadership development programs; maintain knowledge of university policies/procedures as they relate to campus organizations and the use of facilities; interpret regulations to student groups and assist students in their program design, planning and implementation; maintain knowledge of Associated Students Incorporated (ASI) policies/procedures as they related to programs co-sponsored by ASI and student organizations registered with the API Student Center; act as liaison to student groups; oversee the annual programming budget; develop and implement various programs/services designed to address the needs of the API campus community and the mission of the API Student Center; advise and assist student committees with the coordination of programs such as Asia & The Pacific Islands Heritage Month and various end of year programs; provide direction in program advising regarding publicity, funding proposals, budget preparation, room reservations and program evaluations; develop and implement a Pan-Asian graduation celebration and other workshops/seminars; and perform other duties as assigned.
Three years of progressively responsible professional student services work experience AND equivalent to graduation from a four-year college in a related field plus upper division or graduate course work in counseling techniques, interviewing and conflict resolution. (A Master’s degree in Counseling, Clinical Psychology, Social Work or a job-related field may be substituted for one year of professional experience; a doctorate degree and the appropriate internship or clinical training in counseling, guidance or a job-related field may be substituted for three years of the required professional experience); the ability to plan, develop, coordinate, supervise and organize programs and activities; ability to interact with a diverse student population, faculty, staff and the public; excellent verbal and written communication skills.
Masters degree preferred. Experience in the program area and/or active work with API communities is desirable and the collaborative, demonstrated commitment to all issues of diversity.
“Consuming Asian America”: 2011 Association for Asian American Studies Conference in New Orleans, May 18-21, 2011. Submissions due by Monday, November 1, 2010 [go to http://www.aaastudies.org/ to submit on-line]
The theme for the 2011 AAAS conference “Consuming Asian America†is inspired, in part, by the site of the conference itself—New Orleans, the city that measures the success of its Mardi Gras celebration by weighing the garbage collected the morning after and whose shopping and nightclub district for locals is called “Fat City.†We invite proposals to engage with all aspects of consumption, such as excess (after all, New Orlean’s tradition of Mardi Gras suggests an excess of consumption), labor material culture, technology, marketing, identity, assimilation, gender, popular culture, religion, music, or tourism.
The title “Consuming Asian America†has a double sense, referring both to the consumption performed by Asian Americans and the consumption of objects, people, and practices that are marked as Asian American. We are interested in the material practices, actions, and cultures of different versions of the consumer, such as eating, buying, viewing, as well as the larger metaphor of consumption.
For example, proposals might examine the material reality of food and its cultivation, production, labor, and marketing: agribusiness, the restaurant industry, our current fascination with television food shows or “authentic†ethnic eating. Others might examine consumption, purchasing, and power by examining chains of production, from the unseen labor of overseas and domestic Asian workers to how the advertising of various products specifically employs or ignores Asian and Asian American bodies.
This topic also encompasses the widespread consumption of goods and services identified as Asian or Asian American. These might include religious iconography, such as Mehndi and the Buddha, artistic traditions such as haiku, martial arts, or manga), or language and writing, such as Chinese writing in keychains, home decor, and body art. Consumption also can be thought of as a means of absorbing, reformulating, or challenging culture through various technologies: how images of Asians, from the yellow peril to the model minority have been circulated and consumed by a multi-racial America, and how one might control or resist the consumption of Asian America.
This is the first time AAAS will meet in New Orleans. Accordingly, we are interested in the ways in which New Orleans (and the Gulf Coast more broadly) has been the object of consumption post-Katrina, as well as the relative invisibility of Asian Americans in the public attention following the aftermath of Hurricanes Katrina and Rita. How might this conference steer us away from being unthinking consumers of New Orleans culture and instead engage us with the possibilities of critical activism?
I would like to introduce to you artasiamerica.org, an online archive of Asian American art. Here is a far-reaching tool for research as well as an invaluable educational resource for educators and students.
ArtAsiAmerica.org is the result of over twenty-five years of art exhibition programming by Asian American Arts Centre (AAAC) in the Asian community of Lower Manhattan. Working on behalf of this community’s cultural history, gradually gathering images and documents, a physical archive of over 1,500 artist entries has been preserved. Many of these artists are well known today.
Throughout the 60s and 70s, artists were found and exhibited at AAAC. Also, we have conducted very projects to reach back to the end of WWII; to learn more, check out artspiral.org/education, under Stories of Chinatown. Fascinating examples of the lives and art of modern artists can demonstrate to young people like no other, how ethnicity evolves and entwines itself into the American landscape.
This recently launched online archive, encapsulates and asserts a little known cultural presence in the United States. The history, meaning and content of the subject “Asian American Art†begins to take shape here with each artist contextualizing the other.
We hope that you will spread the word about AAAC’s digital archive! We need your support and the support of scholars, educators, researchers, and Asian American studies specialists to continue to grow the Archive, and make the story of a contemporary Asian creative presence widely known. Use this Archive and you will come to appreciate its originality and innovative character, where the artworks themselves are featured, vivid in all their detail. See why this visual resource is worthy of your time and interest. Please help us spread the word, and grow this aspect of American history.
Best regards,
Emily Matsuda
On behalf of Bob Lee, Eleanor Yung and the Staff of AAAC
Asian American Arts Centre
111 Norfolk St.
New York, NY 10002
o: 212.233.2154 f: 360.283.2154
I’ve been a little remiss in mentioning that this year marks the 35th anniversary of the end of the Viet Nam War and the start of the eventual exodus of several million Vietnamese out of Viet Nam since South Viet Nam’s capital of Saigon fell to the communists on April 30, 1975. Around this time 35 years ago, my family and I were temporarily living in Fort Chaffee, Arkansas, one of the four major housing centers set up by the U.S. government to process and eventually resettle the first wave of Vietnamese refugees arriving from Viet Nam.
After living in Ft. Chaffee for a couple of months, we moved to Camp Pendleton, CA to take custody of my cousin who had been separated from her parents in the chaos of trying to leave Viet Nam (her parents never made it out) and she was eventually “adopted” into our family. From there, we were resettled into the Los Angeles area and began our lives as Vietnamese Americans.
For me and many Vietnamese Americans in general, this annual reflection on the end of the Viet Nam War is a bittersweet moment. On the one hand, this occasion is a time of sadness as many of us mourn the devastation of the war, how many of our friends, relatives, and family members suffered and even died as a result, and how we had to make the difficult choice to leave our homeland behind, perhaps forever.
On the other hand, this occasion is also a time of thankfulness as many of us reflect on being able to escape to the U.S. where we had the chance to begin a new, and in many ways a better life for ourselves and our successive generations. We reflect on our gratitude of living in a country where our material lives are undoubtedly better but just as important, where we have individual freedoms that our counterparts back in Viet Nam can only dream of.
As a reflection of the two sides of this anniversary of the fall of Saigon and end of the Viet Nam War, two sets of stories capture both the anguish and the elation of this occasion. The first two links present a visual montage of the chaos, suffering, and sadness of the war’s end (some of the photos are rather graphic and may not be suitable for children). The first photo collection is from the Boston Globe.
The second photo collection comes from the Denver Post.
Reflecting the other side of this occasion, two stories represent how Vietnamese Americans have built their lives in the U.S. in the decades since while at the same time while still keeping in touch with the legacy of the Viet Nam War. The first article is by Andrew Lam and he profiles “Viet Kieu” (overseas Vietnamese) who have returned to the land they left and how they’re helping rebuild the country:
Nguyen Qui Duc, a Vietnamese refugee who became an American radio host and the author of the memoir Where the Ashes Are, has found yet another incarnation in his mid-50s: Bar owner and art curator in Hanoi, Vietnam. Why would he come back to the country from which he once fled? “Home is where there’s a sense of connection, of family, of community,†he said after struggling to find a single answer. “And I found it here.â€
Duc is one of nearly 500,000 Viet Kieu — Vietnamese living overseas — who return to Vietnam yearly, many only to visit relatives, but others increasingly to work, invest and retire. The majority of the people who return are from the United States, where the largest Vietnamese population overseas resides. Indeed, 35 years after the Vietnam War ended, the Vietnamese diaspora is now falling slowly, but surely, back into Vietnam’s orbit. . . .
Vietnamese overseas are playing an important role in Vietnam’s economic life. According to Vietnam’s Chamber of Commerce, in 2008, despite the slowdown in the world economy, Vietnam received overseas aid of more than $7.4 billion. The Vietnamese government said that the diaspora is reducing poverty and spurring economic development. Official development assistance pledged to Vietnam in 2008 by international donors was $5 billion; the overseas population contributed $2.4 billion more.
The second article from the Denton Record Chronicle (TX) highlights similar experiences of “coming home” from the perspective of Vietnamese orphans who fled their country decades ago and are now looking to reconnect in a very personal way:
Thirty-five years ago, Ho and Cope left South Vietnam with the entire Cam Ranh City Christian Orphanage, a war-forced evacuation that would bring them all, improbably, to Buckner Children’s Home in Dallas.
Last week, Thomas Ho and Ty Cope each made their first trip back to Vietnam as part of a reunion of the Cam Ranh/Buckner orphans. Now, suddenly, they were in an identity drama, trying to determine whether a Vietnamese man who had been in touch via the Internet really might be Cope’s dad. Ho talked to the man in Vietnamese for a moment, then pulled away to translate. “He said, ‘I’m very happy. My son! My son!’ ” . . .
Life can take momentous turns, and no one knows that better than the Cam Ranh/Buckner orphans, who were together again last week in their homeland. There were 69 originally, and two dozen came to the reunion, nearly all traveling thousands of miles from Dallas or elsewhere in the United States.
They’re middle-aged now, and middle-class. Most have college degrees, and their professions include architect, banker, computer programmer, nurse, teacher and social worker. They represent a spectrum of assimilation. Many of the younger children were adopted out of Buckner and soon lost their language. The older kids would stick it out, attending Skyline High and speaking Vietnamese among themselves. But they all retained – and still do – a deep bond. . . .
They’ve been having reunions every five years in Dallas, but at the last one, they committed to going back to Vietnam. They raised money, created a website, established an archive of photographs from the Cam Ranh and Buckner days, and ordered reunion T-shirts and ball caps with the slogan “Get Love, Share Love.” After all the planning, the reunion got under way Wednesday, with a big contingent boarding a bus in Ho Chi Minh City (still popularly known as Saigon) heading north toward Nha Trang and Cam Ranh.
Thirty-five years ago, they were orphans on the run, headed the other way.
These two sets of stories and image illustrate not just the sadness and joy that many Vietnamese Americans experience as the reflect on their lives both in Viet Nam and the U.S., but they also represent the “duality” and transnational nature of our identities as Vietnamese Americans. That is, it does not have to be a contradiction to assert our identities as both Vietnamese and as American. As particularly exemplified in the two articles about Vietnamese Americans returning to their land of birth, our two sets of experiences actually complement each other.
In other words, Vietnamese Americans have benefited greatly from the generous opportunities available to us here in the U.S. to rebuild our lives and to enjoy freedoms that we otherwise would not have back in Viet Nam. Despite the past and ongoing struggles, our successes as Vietnamese Americans reinforces the best of what the U.S. can be — the “land of opportunity” for millions of people around the world. It is with these experiences as Americans that we can put our knowledge, skills, and resources to good use back in Viet Nam and around the world.
At the same time, our Vietnamese heritage has also enriched American society in many ways — culturally, as we share our food, traditions, and experiences with our neighbors and economically, as our “Little Saigon” and “Versailles” communities have revitalized urban areas to the benefit of residents from all backgrounds.
As Americans from all backgrounds reflect on this 35th anniversary of the end of the Viet Nam War, I think it’s important to acknowledge what has been lost, but also the many things that all of us have gained in the years since as well.
Today’s new book announcement is a little different from previous ones. The book I would like to profile is entitled The Managed Hand: Race, Gender and the Body in Beauty Service Work and it takes an individual- and institutional-level look at the recent proliferation of Korean American-owned nail salons in New York City and the interactions inside them between the owners, workers, and customers across racial, social class, and immigrant identities. The book’s description:
Two women, virtual strangers, sit hand-in-hand across a narrow table, both intent on the same thing-achieving the perfect manicure. Encounters like this occur thousands of times across the United States in nail salons increasingly owned and operated by Asian immigrants. This study looks closely for the first time at these intimate encounters, focusing on New York City, where such nail salons have become ubiquitous. Drawing from rich and compelling interviews, Miliann Kang takes us inside the nail industry, asking such questions as: Why have nail salons become so popular? Why do so many Asian women, and Korean women in particular, provide these services?
Kang discovers multiple motivations for the manicure-from the pampering of white middle class women to the artistic self-expression of working class African American women to the mass consumption of body-related services. Contrary to notions of beauty service establishments as spaces for building community among women, The Managed Hand finds that while tentative and fragile solidarities can emerge across the manicure table, they generally give way to even more powerful divisions of race, class, and immigration.
The book is written by Miliann Kang, recently-promoted to Associate Professor with tenure in the Women, Gender, Sexuality Studies department at the University of Massachusetts, Amherst. As it turns out, Miliann also happens to be my wife. On a personal level, I am extremely thrilled and proud of my wife and the hard work that she’s put into her life and her career and this excellence is particularly evident in her book and so it deserves to be profiled here.
But this is more than her proud husband going on and on about his wife — Miliann’s book is published by the University of California Press (widely considered the most prestigious academic press in the social sciences). Secondly, The Managed Hand recently received the Sara Whaley Book Prize from the National Women’s Studies Association. Finally, her book has been acclaimed by nationally-recognized scholars around the country as “a must read for women’s studies and sociology classes on labor, migration and gender,” “a significant contribution to the existing literature on Asian-American women, gender relations, service workers, beauty and the body,” an “innovative and compelling ethnography,” and finally, “a wonderful example of what sociology does best.”
I was also fortunate to land an exclusive interview with Miliann and asked her the following questions about her work and her book:
What initially motivated you to start researching Korean-owned nail salons in New York City?
I was a graduate student in Sociology at New York University and I was interested in doing research on Asian immigrant women and work, and nail salons happened to be one of the largest niches in which they were employed. I was also working with an Asian American community organization at the time and we started offering English language workplace literacy classes in one salon. I quickly realized what a rich and revealing research site these salons were for exploring the microinteractions of service exchanges between women of diverse backgrounds. In addition, by exploring both the processes inside and outside of these salons, I could contextualize them within large social shifts such as the emergence of new kinds of services, especially those involving commercialized work on the body, and the influx of new immigrants into filling these jobs.
There’s been a lot of debate about the nature of Korean-Black relations in large cities such as NYC. What contributes to such tensions on both sides? Ultimately, are such tensions exaggerated by the media?
I think the media has at times misrepresented these tensions, framing them in racial terms rather than focusing on issues such as poverty, lack of jobs and cuts in government programs that have led to tensions in inner-city neighborhoods. At the same time, there is a history of tensions– including the Red Apple boycott in Brooklyn and the Los Angeles uprising following the Rodney King verdict – that has produced animosities between black communities and Korean small businesses. What struck me in the nail salons was that many of the very positive interactions between these groups go under the radar, as people for the most part negotiate smooth if not cordial relations despite language and cultural differences.
Your book goes into a lot of detail about the intersections of gender, social class, race/ethnicity, and immigrant status among the workers and customers. In a nutshell, which of these forms of identity would you say is the most significant in the interactions inside these nail salons?
Rather than trying to isolate forms of difference and their impacts, I was more interested in seeing how they operate simultaneously, and how they shift in different situations. So in upscale salons in mostly white, upper and middle class neighborhoods, I focused on how manicuring services mirrored racial and class privileges outside of the salons. In nail art salons servicing mostly black and Latino working class customers, the interactions revealed how minority groups negotiate hierarchies and differences among themselves. Discount nail salons serving a mixed racial and class clientele showed how women’s consumption of generic beauty services created a sense of equality, but also resulted in misunderstandings around rushed or botched exchanges.
It seems that in most other cities around the country, nail salons are most disproportionately owned and staffed by Vietnamese women. Is this true and if so, why is it that Koreans predominate in NYC?
This is a complicated question. The short answer is that immigrants tend to cluster in particular niches, and new immigrants follow their ethnic networks and end up in the same jobs. So in New York, Koreans went into the nail business because it required little capital or English language skills and at the time was not highly regulated. In other places like California and Texas, Vietnamese were the first to make inroads and they continued to dominate. The longer answer has to do with shifting patterns of service provision and consumption in the global economy and how Asian immigrant women fit into these.
This is how I sum it up in the book: “The lifestyle that many urban residents take for granted in cities such as New York is only possible because of the influx of new immigrants and their willingness to work long, arduous hours for minimal pay in jobs that many native-born Americans view as beneath them. Furthermore, the availability and skills of immigrant women to fill these feminized jobs is also a crucial component. While immigrant women from specific ethnic groups are not the sole creators of these jobs or the terms under which they perform them, they contribute to job creation in these specialized niches by capitalizing on the limited choices available to them within the opportunity structure of the global service economy.”
What’s your most significant or poignant memory when you were working, hanging out, and conducting research in these nail salons?
What stands out for me are the many mundane, daily occurrences in these sites where people from all walks of life find themselves thrown together in intimate physical and emotional contact, and they somehow manage to figure things out. While in the book I focus on the inequalities and differences between customers and manicurists, I also hold onto a sense of awe and hope in people’s ability to connect as human beings through the simplest of acts, such as sharing stories about their kids or work, or just treating each other with dignity.
If the Korean women in your study could tell your readers one thing about their work or their lives, what do you think it would be?
I think it would be very similar to what most of us would say – that we work hard to contribute something to society and to support ourselves and our families, and that we want to be treated with respect for the work we do. This quote from one manicurist I think says it well:
We have to get very close to the customers, like this (holding her hands together) so we try best to get along with them. If you don’t like someone and you have to do this – hold their hand and talk to them face to face – it can be very difficult. This is service work – so you know you have to act a certain way. Of course I don’t like doing the pedicures, having to kneel down, and the foot smell. But I just think of it as part of giving the service… I try very hard to ask them about their families and how they feel. It would be nice if once in a while they asked me, too.
In other words, manicurists may not be particularly enthralled with their work, but they adjust and find meaning and purpose in it, and the relations that they have with their customers can either enhance or undermine their sense of worth in performing this work.
You might be interested to read the following posts from June of years past:
2009: The Model Minority Image: Balancing Praise and Caution Analyzing the model minority image and how Asian Americans can both celebrate hard work and accomplishment along with mindful reflection of the different dynamics of what success entails.
2008: Disneyland: A Metaphor for Fitting In A family outing to Disneyland highlights some of the issues that Asian Americans face when it comes to whether or not we’re part of the American mainstream.
2007: Survey of Young People in California A recent survey of young Californians highlight many similarities and a few interesting differences across racial groups.
2006: Best Companies for Asian Americans Research by Diversity Inc. magazine identifies the most Asian American-friendly companies in the U.S.
2005: 49ers Video Promotes Anti-Asian Stereotypes Analyzing the controversy over a comedy skit produced by the San Francisco 49ers football team that many Asian Americans have criticized as racist.
2004: Who’s the More Ignorant? Reactions to a racial slur from Bill Parcells highlights the historical and ongoing differences between being ‘Asian’ and ‘Asian American.’
