Fictional and Cultural Analysis of Obasan in Japanese Culture

Holistic thinking allows for the highest benefit in all areas of a healthy life and planning for or taking action to support the healthiest outcome with balance in all areas. The term 'holistic thinking” in the Japanese culture refers to a picture of mentality in which a person recognizes the interconnectedness of various elements that form larger systems, patterns and objects. They believe that events are the products of external forces and situations. Giving broader attention to context, relationships, and background elements in visual scenes. Interdependent behaviors refer to the mutual impact that people have on each other as their lives and daily activities intertwine. What one person does influences what the other person wants to do and can do. Interdependent behaviors may become stronger over time to the point that each person would feel a great void if the other were gone.

Euphoria Kogawa’s Obasan focuses on the recollections and encounters of Naomi Nakane, a teacher living in the country Canadian town of Cecil, Alberta, when the novel starts. The demise of Naomi’s uncle, with whom she had lived as a youngster, drives Naomi to visit and think about her bereft auntie Obasan. Her concise remain with Obasan thus turns into an event for Naomi to return to and recreate in memory, her agonizing encounters as a youngster during and after World War 11. Naomi’s portrayal along these lines interlaces two stories, one of the past and one more of the present, blending experience and memory. History and memory all through. Naomi’s battle to grapple with over a significant time span perplexity and enduring structure the Centre of the novel’s plot.

Obasan opens in August 1972, with a visit by Naomi and her uncle Isamu to the coulee, a shallow meadow gorge to which they return once consistently around this time. Though Naomi appears to be ignorant of it until the novel finish, her uncle comes back to the “virgin land” of the prairie every year to stamp the commemoration of the dropping of a nuclear bomb on Nagasaki on August 9, 1945. Naomi basically reviews that “the first run through Uncle and I came here was in 1954, in August, two months after Aunt Emily’s underlying visit to Granton.” Only toward the finish of the book does Naomi get familiar with the news that Emily expedited that event, in the letters of Grandma Kato, about the enduring of Naomi’s mom and grandma in the fallout of the Nagasaki shelling. One month after her visit to the coulee. Naomi learns of her uncle’s passing. In the days following her arrival to Granton to take care of her Auntie, Naomi attempts to speak with Obasan, to comprehend the quiet “language of her misery.” To infiltrate a quietness that a quietness that “has developed enormously amazing throughout the years. Simultaneously. Naomi filters through the records, news sections, letters and journals kept by her auntie Emily, a straightforward political extremist resolved to air reality with the regards to the Japanese-Canadian experience of mistreatments. That experience, related in Obasan generally through Naomi’s recollections of youth, is established in the real history of 20,000 Japanese-Canadians and also 120,000 Japanese Americans. Seen as hazardous adversary during World War 11, a large number of these people were deprived of their homes and assets, constrained to migrate to apparition towns or inhumane imprisonments, compelled to live and work under horrendous conditions and also precluded the rights from claiming citizenship. All through Obasan, Naomi’s journey to understand the excruciating individual story of her adolescence crosses this bigger mutual history of torment.

Stereotypes are oversimplified generalizations about groups of people. Stereotypes can be based on race, ethnicity, age, gender, sexual orientation and almost any characteristic. They may be positive and less likely to complain but are often negative in cases. Stereotype is a generalization that doesn’t take individual differences into account. Stereotypes are recycled from subordinate groups that have assimilated into society and are reused to describe newly subordinate groups. Prejudice refers to the beliefs, thoughts, feelings and attitudes someone holds about a group. Prejudice is not based on experiences, but is instead based on prejudgment outside of the actual experience. Prejudice is not specific to race. It is also a practice used as a disadvantage. Colorism is also a form of prejudice which can affect racial socialization. Prejudice is bias thinking.

Racism can also be institutional and embedded in the heart of society. More than often one class of people is downgraded against than the other. The majority felt as if the minority is inferior to them. Racism can be seen as a social fact as it does not necessarily need and action to continue. Discrimination consists of actions against a group of people. Discrimination can be based on religious beliefs, health and age. Flexible ethnocentrism is understanding your own culture and wanting to understand other cultures as well. Inflexible ethnocentrism is to judge other cultures as wrong because their ways of life and beliefs are different. Examples that be taken into consideration are languages. People customs are most times evaluated. We see where religion and behavioral aspects are also judged from others views. Inflexible ethnocentric believe that their cultures are the best. Gender is important in all culture. When compared to the Western culture, it can be seen that Japanese cultural aspects are highly varied. There are various gender stereotypes associated with male and female and it can be seen that there is a higher differentiation in terms of voicing opinions and freedom that the culture thinks they deserve.

The process of Acculturation is a salient factor in the lives of Asian as it is associated with multiple psychological variables. These can include attitudes regarding professional mental health care services, therapist preference and the willingness to act further. It is also linked to psychological health and must include conceptual treatment for mental healthcare. Likewise, ethnic identity is also a significant factor. It is an important aspect of self-concept and also has positive link to individual’s well-being. Subjective well-being is an important factor in the lives of the Japanese as it can be used to define happiness and life satisfaction which is central to having a quality life, including one’s own satisfaction, affective responses and universal evaluation of life. Nisei, the second era, is a Japanese language use by nations in North America and in South America to show the ethnically Japanese kids conceived in the new nation of Japanese-conceived workers called Issei. The Nisei are viewed as the subsequent age, and the grandkids of the Japanese-conceived migrants called the Sansei or the third era.