Rabbit in the Moon Along

¶ … Rabbit in the Moon along with the textbook [...] relationality of racial-ethnic images including context, effects, and resistance. It will answer several questions regarding the readings and class films. The white majority mainly powers racial and ethnic images in America. These readings and films show how difficult is was, and still is to be Asian in America, and how racial stereotypes, images, and misinformation still persist in a society that prides itself on democracy, freedom, and social justice.

Two images (or stereotypes) of Asian-Americans stand out. They are the yellow peril and the gook, both extremely derogatory terms used especially during World War II against the Japanese, and against Japanese-Americans. The "yellow peril" image stems from Japan's aggressive behavior in Asia and elsewhere before war actually broke out. The Japanese attacked China, made a pact with Hitler and Mussolini, and then attacked Pearl Harbor. Thus, they seemed as if they wanted to rule their area of the world, and would stop at nothing to gain their goals. They became a "yellow peril" threatening the very fabric of America and American freedoms. These fears were also based on earlier images of the Chinese, who were often described as "wily" or "crafty." In other words, they were sneaky, and Americans did not trust all Asians simply because of these ignorant stereotypes. It was easy for Americans to believe Asians were a yellow peril after the attack on Pearl Harbor, and that extended to all Asians, regardless of their heritage, time in the United States, or any other factors. The Japanese had attacked, that made them, and so all, Asians bad.

The gook image is intertwined with the yellow peril image. If Asians were a peril or a menace, they were reduced to the most basic animal type image. "Gooks" were not human, they were subhuman, and so, the "gook" image was entirely reasonable to a nation who saw the Japanese as militant aggressors who wanted to take over the world. As the textbook author notes, they were considered an "inferior" race, and derogatory terms such as gook only added to this idea of their inferiority and aggression.

Clearly, these very negative stereotypes spoke to fears, concerns, and anxieties held by the Euro American community in the nation. The Japanese were violent aggressors who had a history of overthrowing nations and aggression. U.S. citizens did not value Japanese-American input into American society, or recognize their allegiance to their new country. The Japanese were seen as inferior, but not so inferior that they could not wreak havoc on the country if they chose to invade. The Pearl Harbor intensified these fears, creating near hysteria in some areas of the country, especially the West Coast, which was more vulnerable to attack. As fears intensified, so did stereotypes and hatred. Some Americans never got over hating the Japanese for attacking Pearl Harbor unprovoked, just as some Americans will never get over hating the Muslims for attacking the World Trade Center and Washington, D.C. On September 11, 2001.

Racial stereotypes and images fed these fears, concerns, and anxieties, and as men marched off to war and women began to work in the factories, this became even more pronounced. In their near hysterical fear of continued attacks and violence, most Americans could not separate the Japanese who had attacked, and the Japanese-Americans who lived, worked, and cared about their new nation. Thus, the stereotypes against Japanese-Americans and other Asian-Americans were reinforced and even justified by historical context, including Japanese aggression and the attack on Pearl Harbor. One lasting prejudice not often mentioned but that still exists is the archaic belief that whites and "Orientals" should not marry. This belief that miscegenation will pollute the white race stems from ignorance, long-held prejudices, and the hatred that started in the 19th century and was fanned by Japanese aggression in the 20th century. There are thousands, perhaps millions of children from mixed marriages between whites and Asians in the United States, and most are accepted as Americans. However there are still many who cannot and will not accept this mixing of the races, and this only adds to the continuing stereotypes and images that reflect the differences and misunderstandings between whites and other ethnicities in America today.

One of the most concrete effects of both images was a lasting distrust of Asians, even after World War II ended. Japanese and other Asians are still identified with many stereotypes today, but they are a bit more positive than the images of the war years. Today, Asians are generally seen as over-achievers or overly successful, driven, and bright. Since Asian-Americans strive to be the best in their studies and jobs, they often surpass many other groups, and this causes animosity and friction. Another very concrete effect of the images was fear and loathing by the nation, which led to their internment in camps across the country, as depicted in the film "Rabbit in the Moon." This basic disregard of civil rights and common decency represented American nativism and state intervention at its very worst. Another government policy allowed certain young Japanese men to enlist in the U.S. Army, even while their families were still interred in the camps. Thus, the "gooks" were good enough to die for their country, but still not to be trusted if they were enmeshed in white society. Another very lasting unwritten policy is the lack of Japanese-Americans and other Asians in high government posts. Only one, Norman Mineta, has served on presidential cabinets, and only a handful serve in state or national elected posts. This lasting prejudice and lack of governmental power affects all Asian-Americans. They are one of the largest minorities in the country, and yet have very little real representation or political influence in the nation. Thus, while they may go unwritten and unspoken, there are still numerous prejudices living in America today against Asian-Americans, and they will take extremely strong measures to overcome and finally disappear.

Another stunning governmental effect was the corruption and abuse by many high-level officials at the Japanese internment camps that was covered in "Rabbit in the Moon," such as the "sugar scandal" that showed sugar meant for the camps was really being sold on the black market and lining the pockets of the administrators of the camps. This was not only unethical and illegal; it was a blatant example of government corruption and prejudice against the Japanese. They were "gooks" and less than human, so they could exist in less than human conditions.

While there are many forms of resistance to these negative images, not all of the resistance has been effective. As mentioned, many young Japanese men enlisted in the U.S. Army to indicate their allegiance to their country. In addition, many studies have shown that as generations continue to be raised in American culture, they gradually embrace most American ways, and turn their backs on their Asian cultures. The author notes, "those who were third or fourth generation were highly oriented to the cultural styles of the while middle-class mainstream and retained few Japanese and Chinese traditions" (Author 281). It seems most Japanese-Americans learned the hard way that America would not accept them unless they fully assimilated into American society, or what was considered acceptable American society, and so, they did. By becoming fully American, they turned their back on their own culture and values, thereby resisting the negative images of Asian-Americans to become as "white" as they possibly could be. By reducing their image of stereotypical Asians, they resisted these images, and created a new class of American citizen that would be more acceptable to the white majority. Unfortunately, they will never fully fit in, and this ethnogenesis will continually keep them on the fringes of white (acceptable) society. They can intermarry, take on the trappings of middle-class America, and resist all forms of their own culture to avoid stereotypical images, but they will still be Asians to most of society, and so, for some vague, unspoken reason, they will not totally fit in or assimilate.

Another very important form of resistance is shown in the film "Rabbit in the Moon." Many interred Japanese did not accept their fate quietly. Most Japanese simply did not speak about this emotional and tragic time in their lives. When they were finally released, to find their property and businesses gone, they simply began their lives again, turning their backs on the experiences in the camps. However, some did not allow themselves to be dominated by the white administrators. They spoke out loudly and often about the mistreatment and unfairness of the camps, and stoically resisted the urge to simply ignore what happened and begin again.

This paper analyzes the film "In the White Man's Image" along with two other readings. Specifically, it constructs a self-exploration into my racial-ethnic identity.

It will answer several questions regarding the readings and class films. A self-exploration into my own racial-ethnic identity cannot ignore the continuing prejudices and misconceptions still prevalent in American society. While America prides herself on her multiculturalism and acceptance of those from all lifestyles and cultures that is not always the case, as the readings and personal experiences clearly indicate.

America has been multicultural or multiethnic for centuries, white Americans still are the majority in most areas, and their ideals, beliefs, and even prejudices dominate all of society. To fit in, immigrants must assimilate to the predominate way of thinking, acting, and feeling, even if it is against their own cultural values and beliefs. Thus, they may actually have to engage in cultural pluralism, or acting one way with their own ethnic members while acting another way in white society. There are numerous examples of this every day in society, such as the encounter the author of "A Different Mirror" had with the cabdriver. Ronald Takaki's family had probably been in the country longer than the cabdriver's had; yet the driver saw Takaki has a "foreigner" simply because of his ethnic appearance. The author is showing a wide variety of belief systems that face all Americans today, and the struggle to blend many ethnic cultures into a cohesive and coherent whole. Each ethnic group is convinced of their own superiority and culture. This nativism shows itself in each groups' determination to hold on to as much of their former culture as they can. America may be a "melting pot," but like oil and water, many of the minorities in the pot do not mix, and this is keeping America from being a true home to all ethnic cultures and beliefs. As long as there is a majority who dominates the political and private systems of the country, there can never be equality or true democracy. Takaki's example of the cabdriver is just one tiny example of the many struggles going on between classes and ethnic groups every day, and his essay indicates just how sad and debilitating these struggles really are.

Today, I often struggle with much the same misconceptions and belief systems. My family came to American to better themselves, and I am here to make the very best of myself. Even though I want to be a "real" American, there are those who will always see me as a "foreigner" no matter what I do. I can be a citizen, a good member of society, add meaning to my life and others, and still be less than American in some people's eyes. It is very difficult to know and accept that in some people's view, I will never measure up, no matter what I accomplish. I think this is very difficult for any ethnic group to fit in American society because they are viewed by their skin color and nationality no matter what their background or history is.

My very own identity is truly an example of cultural plurality. I attend a well-known and respected American college in one of the largest East Coast cities. I speak English in school, write my assignments in English, and still speak my own native language with family and many friends. I eat fast food, but often cook my own native dishes too, such as rice, seafood, and stir-fry. I miss the scents of my mother's kitchen, and sometimes wonder how Americans can eat so much greasy, fried beef and chicken, and ignore vegetables and fruits. I live in an American apartment complex with American furniture, but decorate with some of my traditional artwork and pieces from my homeland, because I truly enjoy the clean, elegant lines of Asian furniture and design. I wear American clothes, but keep a traditional silk gown and sandals in my closet for very special family occasions. I wear makeup and do not think anything of it, but many of my older female relatives do not approve of many of my Western ways. I am truly a blend of American and Asian, and I want to keep it that way, even if I face difficulties in society because of it. I do not want to turn my back on my culture in an effort to fully assimilate as the Japanese did. I find that sad, and also degrading. I do not think anyone should have to give up all of themselves in order to settle in another country, and I do not think it is fair to expect that, or demand it.

My family came to this country to make better lives for themselves, and they should not be demeaned or forced to change because of it. They should be adaptable, and certainly take on certain parts of American culture to better themselves. For example, I learned English because it is the language spoken here, and it helped me excel in school and in the workplace. I would not expect my home language to be spoken in every place I shop, work, and go to school in America. However, I think that Americans are resistant to immigrants holding on to their own cultures. Many Americans seem to think that the moment I arrived here, I should be a full-fledged American, or there is something wrong with me. If they moved to another country, I would think they would hang on to some of their customs and blend others, and yet, they do not seem to accept that same lifestyle in immigrants to their country. The film "In the White Man's Image" shows this same feeling of assimilation vs. plural culturalism. When the white man overtook the Native Americans and forced them off their land, they forced them to accept the white man's ways, or else. The Natives were relocated to reservations far from their native lands, and so, they could no longer survive as they had before. They had to take up agriculture, even if they had not been farmers. In addition, their children were shipped off to Indian Schools like Pratt's, and forced to forget their native language, culture, and beliefs to assimilate into the white man's customs. His motto was "Kill the Indian and save the man" (In the White Man's Image). Sadly, while this belief is not nearly so blatant today, most cultures still must "kill" their own beliefs to effectively fit in the still dominant white man's society. America prides herself on her openness and acceptance of others, but both these essays show there is a real rift between what American doctrine says and how Americans behave. This is not a transnationalistic society, no matter what people want to think. While there are certainly many cultures blended into most American cities, they often do not mix socially, culturally, or societally. That is why so many towns still have Chinatowns, barrios, ghettos, Little Italy's, and Jewish centers. America accepts just about anyone inside her borders, but once they are here, they band together to keep from losing themselves and their culture to American society.