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Cathy Song's Poem "Lost Sister", 2006.
This paper is an analysis of Cathy Song's poem "Lost Sister" from her collection of poetry entitled "Picture Bride".
1,290 words (approx. 5.2 pages), 2 sources, MLA, £ 30.95
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Abstract
This paper explains that Cathy Song understands the predicaments Asian immigrants must encounter in American society because she grew up as an American of Chinese and Korean descent, which she expressed in "Picture Bride", a poem collection about Asian immigrants' concerns with their decisions to migrate to the United States The author points out that, in the poem "Lost Sister", Song compares the contradictions in Chinese and American cultures faced by a Chinese immigrant woman because American laws allows freedom for everyone; whereas, the ancient Chinese tradition oppresses women's rights. The paper relates that Song depicts, in this poem, the immigrant woman choosing to adhere to American traditions, leaving her original cultures in order to express herself in spite of her Chinese identity. Many quotations.
From the Paper
"Ending her poem, Song highlights the immigrant woman's choice to follow the American traditions while disobeying her own culture. Song begins the last stanza with "you find you need China/ your one fragile identification" (lines 53-54) to restate the woman's original identity as a Chinese person. The word "fragile", however, emphasizes the intensity of her connection to her Chinese identification. By saying "fragile," the woman admits that although she cannot deny her ethnicity that runs in her blood, she does not practice her Chinese identity further."
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Stereotyping, Racism and Self-Fulfilling Prophecies, 2006.
This paper examines why stereotypes exist and what their consequences may be.
3,832 words (approx. 15.3 pages), 31 sources, APA, £ 75.95
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Abstract
This paper examines why ethnic stereotypes develop, and how members of various ethnic groups are seen and see themselves. Various case studies are explored, in particular the example of Asian-Americans. Additionally, research is presented that shows how stereotypes are often based on expectations associated with membership in certain racial or ethnic groups.
From the Paper
"This profusion of ethnic slurs in our language obviously reflects the bigotry and prejudice in our cultural history. However, at a deeper level these words chronicle the history of ethnic conflict in American society. The number of slurs, their targets, and the origins of the terms show that most originated in historical situations--wherever groups met and fell into conflict. Contact and conflict, usually about economic matters, heightened the contrast of ethnic cultures, which led to culture clash and recoil. Ethnic slurs proliferated in cities where many ethnic groups lived in close quarters and bristled in their everyday contacts. Many of the words are genuine Americanisms--homegrown words first coined and used in this country. Many others are loanwords borrowed especially from British English, but also from Spanish, French, German, Yiddish, and West African languages--the languages of major immigrant groups. (Allen, 1990, p. "
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Buddhist Art, 2006.
An analysis of the influence of Buddhist art on Chinese culture.
1,992 words (approx. 8.0 pages), 7 sources, MLA, £ 45.95
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Abstract
This paper discusses how when looking at ancient Chinese art and even art today, one can easily see the influence of the Buddhists after they arrived in this country during the Han Period of 200 B.C. It looks at how Buddhism traveled from India to China and how it was transformed into something that could be readily incorporated into the local culture. It also discusses how the Buddhist influence increased to such a significant extent that huge amounts of money and human work were used to create astonishing pieces of art and elaborate temples and how this expanding interest in Buddhism led to new ways of representing deities, different forms of architecture for worship and changing rituals.
From the Paper
"Most Buddhist monks came to China by way of the Silk Road, which was a critical junction at the caravan trails that stretched from China to the Mediterranean. As the easternmost Chinese station on the route, the village of Dunhuang (Tunhuang) became the ideal location for these foreign monks to learn the language and culture before moving into central China. The missionaries and their Chinese disciples built the earliest Buddhist communities at Dunhuang in the late third and early fourth centuries. Many religious sutras were translated at Dunhuang and then distributed outward. Uncountable economic and human resources were used to produce Buddhist sutras and construct religious centers, including thousands of cave temples. "
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China's One Child Policy, 2006.
An analysis of China's one child policy and its consequences.
1,452 words (approx. 5.8 pages), 5 sources, MLA, £ 34.95
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Abstract
This paper discusses China's one child policy. It analyzes the history of the policy, as well as the reasons behind it and its consequences for the people of China and China as a country. The paper focuses on the negative results of this policy, in terms of gender imbalance and the possible result of self-centered individuals.
From the Paper
"Another problem which started with the one child policy was that people started to abandon their children. If parents who wished to have a boy had a girl instead, they would abandon the baby child and then try again to have a boy. To parents boys are more important because they see them as support in old age. They want the boy to grow up and take care of them. Girls normally cannot do this and when married, they go to live with their husbands and take care of his parents. Hence such abandonment cases have also been on the rise. Before the one child policy was in effect people used to abandon their children and even kill them due to poverty. The same is happening now which shows that the Chinese government has failed to address to this problem."
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Buddhist Art, 2006.
An analysis of the influence of Buddhist art on Chinese culture.
1,992 words (approx. 8.0 pages), 7 sources, MLA, £ 45.95
»
Click here to show/hide summary
Abstract
This paper discusses how when looking at ancient Chinese art and even art today, one can easily see the influence of the Buddhists after they arrived in this country during the Han Period of 200 B.C. It looks at how Buddhism traveled from India to China and how it was transformed into something that could be readily incorporated into the local culture. It also discusses how the Buddhist influence increased to such a significant extent that huge amounts of money and human work were used to create astonishing pieces of art and elaborate temples and how this expanding interest in Buddhism led to new ways of representing deities, different forms of architecture for worship and changing rituals.
From the Paper
"Most Buddhist monks came to China by way of the Silk Road, which was a critical junction at the caravan trails that stretched from China to the Mediterranean. As the easternmost Chinese station on the route, the village of Dunhuang (Tunhuang) became the ideal location for these foreign monks to learn the language and culture before moving into central China. The missionaries and their Chinese disciples built the earliest Buddhist communities at Dunhuang in the late third and early fourth centuries. Many religious sutras were translated at Dunhuang and then distributed outward. Uncountable economic and human resources were used to produce Buddhist sutras and construct religious centers, including thousands of cave temples. "
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Shinto and Buddhism, 2006.
An analysis of the significance of Shinto and Buddhism in Japanese history and culture prior to 1850 AD.
2,864 words (approx. 11.5 pages), 7 sources, APA, £ 60.95
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Abstract
This paper examines the early history of Shinto and its basic philosophy, the advent of Buddhism in Japan and its consolidation, and the significance of the two religions in Japanese history and culture. It focuses on how Shinto and Buddhism have effected history, culture, society and even politics in Japanese society.
Table of Contents:
Shinto
Origin
The Shinto Philosophy
Early Shinto History
Buddhism in Japan
Origin and Early Development of Buddhism
Adapting to Local Cultures
Introduction of Buddhism in Japan
Consolidation of Buddhism in Japan
Influence of Buddhism and Shinto on Japanese Culture
Conclusion
From the Paper
"Perhaps the most telling contribution of Buddhism on Japanese society was that it provided an intellectual stimulus to the Japanese people who were forced to think more profoundly about the problems of life. This stimulus also helped to lift Japan's native religion, Shinto, from the level of an animistic cult to a proper religion. For example, it was only in reaction to the sophistication of the Buddhism and its scriptures that the existing Japanese myths and legends were compiled into written record."
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Casual Leisure in the U.S. and Southeast Asia, 2006.
This paper examines the levels of drug and alcohol abuse by students in the U.S. and Southeast Asia.
2,051 words (approx. 8.2 pages), 14 sources, MLA, £ 45.95
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Abstract
The paper predicted that drug/alcohol abuse by students would be more significant among U.S. students than among Asian ones. Asia is relatively conservative in its outlook, while the United States is almost synonymous with experimentation and leisure. However, the research found that the use of currently illicit substances was socially acceptable in Southeast Asia. Also, the major growing areas for poppies and marijuana are located in or very close to Southeast Asia, making transportation easy and cheap. The paper concludes that U.S. students are therefore less likely to be heavy drug/alcohol users than are Southeast Asia students.
Contents:
Introduction
College Lifestyle and Drug/Substance Use in the United States
The Situation in Southeast Asia
Drug Abuse Recorded in Various Countries and Areas in Asia
Conclusion
From the Paper
"In 1989, Rojek recognized that the negative side of leisure is a central factor in society when he said, "an obvious and indisputable fact about leisure in modern society is that many of the most popular activities are illegal" (1999, p. 82). Among college students in the United States, he found that the illegal activities were underage drinking and illegal drug use. Findings reported by Hoover, based on a survey of students at 140 U.S. college campuses, showed that "two in five college students regularly drink five or more alcoholic beverages in a row, which was significantly linked to the frequency with which they encountered secondary effects of alcohol consumption including date rape, scholastic difficulties, and violence (Hoover, 2002, pp. 34-37). A study by Tucker and Shinew (1995) examined the leisure pursuits of college age students, and found that 86% of those surveyed "consumed alcohol at least once a week and 40% used illegal drugs, primarily marijuana" (unpaged study). This material was based on self-reports, however, and might be skewed in favor of more alcohol and drug use, or less."
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Chinese Business Communication, 2006.
This paper discusses Chinese business communication and the conduit metaphor.
4,665 words (approx. 18.7 pages), 13 sources, APA, £ 85.95
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Abstract
In this article, the writer looks at communication in the Chinese business world and the conduit metaphor. The writer discusses that a global code of general ethics and basic business communication is increasingly being accepted by all countries, regardless of the diversity of their cultures. In this way the same principles of democracy in business have become applicable to all countries from the West to the East of the world. The writer notes that this paradigm is however not without its difficulties and certain business principles, such as the conduit metaphor, are still an acceptable practice within certain countries.
The writer contends that globalization and communication technology thus complicates matters of business communication when two divergent countries attempt to engage in business together.
The writer concludes that it can be understood that Chinese businesses should learn to foster more open and honest communication channels for the sake of corporate survival in the international arena.
From the Paper
"It is of primary importance to accept responsibility for one's business practices in the public eye in order to ensure public trust. This results in sound business practices and more beneficial business for both the company involved and the public they serve. However, any organization, whether corporate or government, that views communication in terms of a conduit metaphor, will hold the incorrect view that certain information can be kept away from public scrutiny. This is so because, according to the conduit metaphor theory, communication occurs when information is sent from sender to receiver via a transmitter. There is therefore no room for possible human error in either transmitting or receiving the message. It is also irrelevant for the purposes of communication to know whether the transmission occurred via human or electronic means. The theory assumes that successful communication has occurred when the receiver objectively interprets the sender's intention and meaning behind the information sent. In other words, information that is put into the right words will be easily communicable. Any extraneous information that follows the correct one can thus be eliminated as unwanted "noise"."
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Japanese Culture, 2006.
A look at Japanese culture focusing on the teachings of The Buddha.
3,123 words (approx. 12.5 pages), 7 sources, APA, £ 64.95
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Abstract
This paper researches Japanese culture, a culture primarily based on the teachings of Siddhartha Gautama, known as The Buddha, in his work "The Eightfold Path". According to this paper, The Buddha was not Japanese but, probably, Nepalese and while he is believed to have lived from 543 to 483 B.C.E., some hold that he lived a century later.
Contents:
How Buddhism Creates a Unique "Built Environment"
Japanese Ritual is What Transforms 'Nothing' Into 'Something.'
Smaller Artifacts and Buddhism/Spirituality
Symbolic Carvings on Useful Items: Synthesis
Borrowing From Another Asian Culture
The Final Frontier of Spirituality: Metaphysics and Quantum Physics
Synthesis
From the Paper
"Like so much else in Japanese culture, it is not what it seems, but rather a symbolic combination of the mundane (hair ornamentation) with the sublime, or, as Jones puts it, "transforming the ordinary object into something extraordinary. The object's relationship with its surroundings and its own purpose are integral to kazari" (Jones, 2003, p. 4626), a fact that brings this, too, into the metaphysical realm suggested by the brief passage from The Eightfold Path.
The genius of the Japanese is also cited as their ability to incorporate elements from other cultures and make them not only their own, but central to the Japanese way of life. "Most aspects of Japanese culture came at one time from China--the tea ceremony, for example--and ... shows Japan's fascination with China in the 15th and 16th centuries"
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The Nomadic Mongolian Pastoralists, 2006.
This paper describes the nomadic Mongolian pastoralists and discusses their future.
1,550 words (approx. 6.2 pages), 7 sources, APA, £ 35.95
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Abstract
This paper explains that pastoralism is the practice of human populations using the products of herd animals for survival in areas with scarce other resources; however, most pastoralists are nomadic only between seasons because the seasonal changes in their environments require movement to areas with greater grazing capabilities. The author points out that the Mongolian pastoralists, many of whom are now herding for profit instead of subsistence, are increasing the size of their herds using modern technology resulting in overgrazing, which is challenging the ecology of the nation. The paper concludes that, unless measures are taken, either by the Mongolian pastoralists themselves or by the government of Mongolia, the subsistence of the Mongolian pastoralists may be in jeopardy, centuries of tradition will be lost and an economic pattern of survival, which has sustained a nation, will be challenged.
From the Paper
"The political patterns, too, have changed drastically. As mentioned, the changeover from a Soviet leadership to a Democratic government has also meant drastic changes to landscape protections, an issue which directly affects pastoralist communities. Following the Soviet collapse, a number of vital grassland areas have been placed under national protection in the new democracy. According to Bedunah and Schmidt (2004), by the year 2000, over 13 percent of Mongolia was under federal protection. These restrictions mean fewer lands for herd animals, and with an increase in herding due to a loss of economically viable positions in urban areas, the results are a lack of sustainability and biodiversity within the existing rangelands."
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Shinto and Japanese Society, 2006.
An in-depth analysis of Shinto and its role in current Japanese society.
2,904 words (approx. 11.6 pages), 12 sources, APA, £ 61.95
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Abstract
This research paper traces the history of Shinto from the pre-historic times, discusses its philosophy and rituals and the extent to which it has influenced Japanese society. It discusses outside influences on Shinto, its revival after Meiji Restoration and how it was used to promote nationalism and military expansion. It also reviews Shinto's current status in Japan.
Table of Contents:
Early History of Shinto
Philosophy of Shinto
Kami Rituals
Shinto Shrines
Shinto Festival Processions
Outside Influences on Shinto
Revival of Shinto and Japanese Nationalism
The Current Status of Shinto
Conclusion
From the Paper
"During these public processions, which are generally held on annual basis, a large object (supposedly containing the spirit of a local deity) is carried shoulder-high through the streets, in order to revitalize the community with its supernatural presence. The bearers of the deity are required to "purify" themselves by drinking large amounts of sake before taking part in the procession. The intoxicated state of the bearers together with the bulk of the object they carry, conveniently "ensures" that the object may crash into the home or a shop owned by a greedy merchant or an intolerable official. As the object's movement is supposed to be "guided" by a deity, no one can be held responsible for the damage caused."
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'Rickshaw', 2006.
This paper discusses the social metaphor of the rickshaw about futile social striving in Lao She's 'Rickshaw'.
1,922 words (approx. 7.7 pages), 1 source, MLA, £ 43.95
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Abstract
In this paper, the writer discusses that the central titular metaphor of the rickshaw, both coveted and pulled by the central protagonist Hsaing Tzu, forms the core metaphor of Lao She's novel of the same name. The writer describes how the rickshaw symbolizes Tzu's desire and perceived ability to attain social success, despite his humble birth in the country and his lack of parents. The writer states that upon reading the novel, at first glance, a reader might be tempted to assume that the central visual metaphor of the rickshaw, of one enslaved being to another, as a man or woman pulls another on wheels, is merely visually striking. However, the writer explains that this relationship takes on a powerful social significance, as Tzu's desire for his rickshaw and status as a rickshaw puller come to symbolize his fetishizing of money. The writer discusses his willingness to abase himself for social mobility and eventually, the rickshaw 'relationship' between puller and pulled comes to symbolize the nature of most relationships between people over the course of the novel.
From the Paper
"Unlike family relationships, idealized in Confucian texts, commercial employment of any kind is a rickshaw relationship. A marriage entered into not for honorable reasons, but for social advancement, is also enslaving to both parties, as Tzu's wife discovers. Thus Lao She's socially conscious characters relate to objects, rather than to people and ancestors, as they should according to Confucian philosophy. A rickshaw driver like Tzu is a willing vocational slave to a trade through Chinese city dust, rain, summer heat, and winter cold. Hsaing Tzu's fetishizing his ownership of a rickshaw is still evidence of his enslavement to money and work, even though he sees it as liberation.
Tzu's fetisihizing the rickshaw, like his wife's fetishizing of the institution of marriage with a man for social advancement rather than to have children and obey her husband like a good Confucian wife, however, is not a psychological statement, as it might be in a Western novel."
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The Qing Dynasty, 2006.
A discussion of the takeover and consolidation of China by the Qing Dynasty.
1,171 words (approx. 4.7 pages), 3 sources, MLA, £ 28.95
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Abstract
This paper discusses the takeover of China by the Qing Dynasty and the many ways that this was accomplished. It focuses on the rule of Emperor Qianlong and what he achieved for the Qing Empire in terms of its territorial size, and therefore, its ability to protect itself from internal rebellion and foreign invasion.
From the Paper
"Emperor Qianlong's contributions to the expansion and consolidation of the Qing Empire were substantial, for he not only expanded his empire into Tibet and Xinjiang but also undermined the power of the Dzungar in Lhasa, a place where Chinese influence had been established by Qianlong's grandfather some fifty or so years earlier. One major step taken by Emperor Qianlong regarding Tibet was to install the Dalai Lama as the temporary ruler and declare a Chinese protectorate over the entire country. In 1793, as an indication of China's powerful role in the region, Emperor Qianlong decided that all future Dalai Lamas would be chosen by a lottery system which still exists today. "
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Westerners in China, 2006.
A discussion of the influence of Westerners in China from the 17th century.
1,195 words (approx. 4.8 pages), 2 sources, MLA, £ 28.95
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Abstract
This paper discusses the arrival of Westerners to the Far East from Europe in the 17th century. It focuses on the reasons for their arrival and the effect that Westerners had on Chinese religious and social traditions and customs. China's relationship to Great Britain at the time, is also discussed.
From the Paper
"For many years, the Jesuits held Western dominance in China, mostly because they were more tolerant and open to Chinese religious and social traditions and customs. But in the mid 17the century, the Vatican in Rome became aware of what was occurring in China under the influence of the Jesuits and soon intervened with a very strict doctrinal approach to teaching Christianity. The emperor of China, the Manchu K'ang Hsi, a rather enlightened ruler for 17th century China, went against the Vatican and declared that the Jesuits' teaching style was appropriate for his people as long as it accommodated Chinese tradition. However, by the first decades of the 18th century, the Chinese monarchy evicted all Christian missionaries except for those individuals who contributed scientifically to the country."
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