|
|
|
Sort Order |
|
|
|
Items / Page
|
|
|
|
|
|
|
| Srl | Item |
| 1 |
ID:
094003
|
|
|
|
|
| Publication |
2010.
|
| Summary/Abstract |
During their more than 100-year-long presence in Peru, Japanese descendants (Nikkei) have been linguistically integrated into Peruvian society. The portion of the population that speaks Japanese in daily life has been decreasing dramatically, and the majority of younger Nikkei typically grow up speaking mainly Spanish, mixed with a specific Japanese lexicon that has been transmitted intergenerationally within families. To prevent the complete loss of ancestral language and cultural traits, private all-day elementary and secondary schools, founded and run by the Nikkei, have been offering additional Japanese language educational programs. Drawing from an ethnographic study at one such Nikkei-sponsored secondary school in Lima, this article portrays the students' inconsistent and ambiguous attitudes toward learning Japanese as their heritage. More specifically, the article focuses on returnee students from Japan, a recently emerged diaspora group of youngsters who have spent time in Japan as emigrants and then returned to resettle in Peru. The article examines the returnees' negotiations with the language teachers regarding what is considered to be "proper" or "standard" Japanese. Classroom observations and interviews with both teachers and students demonstrate how contested the "heritage" of heritage language education is-defined as it is through social, economic, and political positions and interests of participants in the educational process. The study also shows how the institutionalized heritage language education at school sometimes results in encouraging the students to "dis-inherit" what they have learned outside school: this may relate to their family's social status in their ancestral country.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
| 2 |
ID:
094000
|
|
|
|
|
| Publication |
2010.
|
| Summary/Abstract |
The Asian economic crisis in 1997 helped bring down Suharto's authoritarian regime in 1998. At the same time it paved the way for more measures of economic liberalization. Some of these measures have taken the form of labor market liberalization, which aims to increase the labor market's ability to adjust to changing economic conditions by clearing what are seen as burdensome regulations, or "rigidities" as they are known in economic parlance. An important instrument in this effort is the private employment agency, which the Manpower Act no. 13/2003 introduced in 2003. This article argues that the introduction of these agencies has created opportunities for various actors in society to take advantage of the less-protected workers in the uncertain waters of the post-Suharto labor regime. In the process, the nature of industrial relations has also been changed in a way that is more predatory than liberal. Ultimately the agencies help erode the hopes for a better life for workers and undermine the revival of labor political rights in Indonesia.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
| 3 |
ID:
094006
|
|
|
|
|
| Publication |
2010.
|
| Summary/Abstract |
Teaching heritage language is regarded as an act of social justice, but under what conditions and in what context? This article examines the educational practice of introducing heritage language to Chinese return-migrant children and Japan-born Vietnamese children. The language programs under investigation are conducted in a community education center and in an after-school setting in a public elementary school in a multiethnic neighborhood in Osaka, Japan. This study demonstrates how the local community's practice of heritage language learning dissolves the boundaries among ethnic minorities, bringing together all participants and cutting across ethnic lines. The result is empowering, but with a limited effect. At the same time, the institutionalized practice of heritage language learning at school becomes a marker for ethnic minorities and is used to maintain the boundary between ethnic minorities and Japanese, despite official discourses of minority education for empowerment. Ethnographic data show discrepancies between the views of teachers and communities about what ethnic minorities should be like and what they are hoping to find in Japan. The politics of heritage involves the legitimization of power and distinction, as well as the exclusion of those who do not have access to heritage. Situating each case within the politics of heritage, schooling, and Japan's multicultural initiatives, this article examines what is legitimized and what is excluded through teaching and learning heritage language in both cases and discusses the implications of heritage language teaching for immigrant children in Japan.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
| 4 |
ID:
094001
|
|
|
|
|
| Publication |
2010.
|
| Summary/Abstract |
Scholars and practitioners of heritage language education commonly hold two assumptions about heritage language: first, that heritage language is an official national language of a nation-state from which group originally migrated; and second, that heritage language is a vulnerable language on the verge of getting swept away by the national language of the nation-state of a migrant's current residence. This article questions these two assumptions by examining Japanese language education and speech practices among Okinawan-Bolivians in a rural agricultural community called Colonia Okinawa. Okinawan-Bolivians' heritage language education and speech practices suggest that immigrants who were marginalized in the nation-states of their migratory/ancestral origin, like Okinawans, consciously transform their linguistic heritage from a sub-national one to a national one in order to gain socioeconomic advantages in their migratory destination. Furthermore, when immigrant community leaders deem the international standing of the country of their migratory origin higher than their host country's status, such as Okinawan- Bolivian leaders in Colonia Okinawa, they regard heritage language education as a crucial means to maintain their community members' political, economic, and symbolic powers over other local residents. By ethnographically portraying the ways in which Japanese is taught and spoken in Colonia Okinawa, this article highlights the shifting scales and locations of the immigrant community's "ancestral homeland" and draws attention to the multiple meanings of the language the community designates as its "heritage."
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
| 5 |
ID:
093998
|
|
|
|
|
| Publication |
2010.
|
| Summary/Abstract |
Kim Il Sung's death in 1994 was a critical event in modern North Korea. This article examines how the North Korean state has struggled to reinvent itself since the death event; in particular, how it has faced the challenging task of turning the country's founding hero and supreme leader into a physically absent yet spiritually omnipresent ancestral figure. The article focuses on the norms of commemoration and ideas of kinship that have emerged in the process of national bereavement, partly in relation to the existing characterization of the North Korean polity as a family or neo-Confucian state.
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|
|