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Female representation in films essay
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1. The films A Female Boss and My Sassy Girl both convey the masculinity of the post-modern Korean women. Haejoang Cho delineates three ideas to describe the changing of women’s role as Korea modernized. One idea that is depicted in A Female Boss is the “mother’s generation”. As Korea was experiencing rapid urbanization and industrialization, women were affected by getting higher education and working in white-collar or blue-collar jobs. This is clearly shown in the film when Joanna is the director of the magazine Modern Women (A Female Boss). When Joanna hires Yong-ho, we can perceive that women had a stronger role than men during the modern era. Moreover, Cho explains that women in a mother’s generation were exposed to Western culture and became modernized women (172). In the film, Joanna dresses as Western women and speaks English when addressing other people; for instance, Joanna calls Yong-ho as “Mr. Kim” (A Female Boss). Many Korean women in this period believed that they could become modern women by dressing, speaking, and acting as Western women. However, even though these wo...
In many movies Asian women are sexually stereotyped as “exotic, subservient, compliant, industrious, and eager to please.” If not that, Japanese women are shown to be “inherently scheming, untrustworthy, and back-stabbing.” Whichever representation is used ...
1Encounter: A Novel of Nineteenth-Century Korea by Moo-Sook Hahn, Translated by Ok Young Kim Chang. Foreword by Don Baker. University of California Press, 1992. ISBN(s): Cloth-- 0520073800 Paper-- 0520073819
Other research has devoted to unveiling the origins and the development of their stereotyping and put them among the historical contextual frameworks (e.g., Kawai, 2003, 2005; Prasso, 2005). Research has shown that those stereotypes are not all without merits. The China doll/geisha girl stereotype, to some degree, presents us with a romanticized woman who embodies many feminine characteristics that are/ were valued and praised. The evolving stereotype of the Asian martial arts mistress features women power, which might have the potentials to free women from the gendered binary of proper femininity and masculinity. Nevertheless, the Western media cultural industry adopts several gender and race policing strategies so as to preserve patriarchy and White supremacy, obscuring the Asian women and diminishing the positive associations those images can possibly imply. The following section critically analyzes two cases, The Memoirs of a Geisha and Nikita, that I consider to typify the stereotypical depictions of Asian women as either the submissive, feminine geisha girl or as a powerful yet threatening martial arts lady. I also seek to examine
In what ways and to what effect do female characters simultaneously enact and subvert Vietnamese gender roles.
After the Korean War in 1953, the United States military installed military bases in South Korea to protect the war ravaged country. Many see military presence as a kindness or benevolence, however not many know about the hidden consequences of having a military base close by. Although having a military presence does help protect a nation like South Korea from North Korea or Japan from China, not everyone benefits from this protection. The people that suffer because of militarization anywhere are less privileged women with no other choice. These women’s harsh experiences with sexual labor and violence due to militarization and patriarchy defy the idea of “shared womanhood”.
The workplace became masculinized, and the home feminized. By the separation of the masculine and feminine spheres that had been promoted, men and women now lived in separate worlds. By the turn of the twentieth century, men realized that their exclusion from the domestic sphere was, in fact, harmful to them: It left men “unable to experience the love, nurture and repose that the home supposedly represented” (Kimmel 158). Men were also worried at the “feminization” that potentially threatened their sons: men feared that women, who had the main responsibility for the upbringing of the children, would make the sons into
By any measure, The Memoirs of Lady Hyegyong, known as Hanjungnok (Records written in silence), is a remarkable piece of Korean literature and an invaluable historical document, in which a Korean woman narrated an event that can be described as the ultimate male power rivalry surrounding a father-son conflict that culminates in her husband’s death. However, the Memoirs were much more than a political and historical murder mystery; writing this memoir was her way of seeking forgiveness. As Haboush pointed out in her informative Introduction, Lady Hyegyong experienced a conflict herself between the demands imposed by the roles that came with her marriage, each of which included both public and private aspects. We see that Lady Hyegyong justified her decision to live as choosing the most public of her duties, and she decided that for her and other members of her family must to be judged fairly, which required an accurate understanding of the her husband’s death. It was also important to understand that Lady Hyegyong had to endure the
It is no secret that for centuries, the Japanese woman has been, to most observers, a model of elegance and graceful beauty. A picture of a kimono-clad, modest, and often silent woman has been plastered everywhere, allowing for the upmost passive subjection. If we look deeper into this image of woman, can we tell if this picture is complete? How do these women painted in representative images far in the modern world? The ideal woman in Japan is expected to be both a good wife, and a wise mother. Though these seem like reasonable expectations, there is a much deeper meaning to them that has shown signs of being outdated. During the 1800’s and 1900’s, women were subjected to society’s vision of them, and could not break free for fear of the consequences. It was said that Japan was once a matriarchy, but over the years of social change, religious and philosophical ideas took over and lowered the woman’s position. At one point in time, the Buddhist ideas established the idea that women were inherently evil. It was believed that they could not ever attain the five states of spiritual awareness, and the only way they could attain them would be to be born again as a man. Next, Confucianism came to light. Confucianism taught the lesson that women were social parasites, inferior to men not only intellectually, but morally as well. When feudalism occurred, women lost all legal rights. This was the lowest of low, and women were subjected to the thought that they were the servants of man. There are women in current times who have proven they are still able to find happiness through the servant role, however many are looking to break free from the norm. More women are not afraid to carve out roles that are not consistent with traditional ideal...
Both The Quiet American by Greene and Balzac and the Little Chinese Seamstress by Dai Sijie represent a female character that were objectified by the male characters due to the mid and late 18th century east Asians’ mindset that women are of a lower class than man, and women are even more objective and often used by men throughout both books. Not only did Fowler use Phuong to accompany her, but Luo also takes the seamstress as a doll that he could play around with. With textual supports from both books, Greene and Dai Sijie oppose to the idea that women are cheaper and are among the lower hierarchy than that of man in the society at the time.
“Countries where people feel more threatened with uncertainty are more likely to be afraid of change and countries where people are less threatened with uncertainty are more accepting of a departure from the norm.” (Adler, Rosenfeld, Proctor, &Winder, 2012, p.100). I grew up in Korea until grade 11 and came to Canada. Even though I spent seven years in Canada, I am still strongly influenced by norms in Korean society. I realized that I came from one of the countries that feel more threatened with uncertainty and not comfortable with not fitting the norms in the society. In Korean society, females who are 24 years old usually finish their four-years of degree and look for the job. Moreover, majority people expect to finish degree in four years. When my parents kept reminding me the norm in Korean society, I felt discouraged because I did not want to be behind the rest of same age people in Korea. I realized that I felt helpless not because my parents were not supportive with my decision, but because of the uncomfortable feeling that comes from not fitting the norm. I should have understood my perception that closely related to Korean society and the difference of culture between Korea and
Women usually worked as secretaries or on the assembly line because “bosses felt that young women were more diligent and easier to manage” (p. 56). Men, however, were either in a high managing position in the factory or worked in the lowest of jobs available, such as a security guard or driver. It was interesting to learn that about one-third of all of China’s migrants are women. These women go to the factory towns to work, but also, a majority of them leave their homes to see the world and experience life on their own for the first time. Chang makes a point that “to some extent, this deep-rooted sexism worked in a woman’s favor” (p. 57). The statement is supported by the idea that women are less treasured in their families; therefore, they had more freedom to do what they wanted with little care from the family. Shockingly, Chang noticed that no woman ever complained about unfair treatment. “They took all of these injustices in stride” (p.58). The women were grateful for the opportunity leave home and gain a sense of freedom; injustice was not a prominent
This chapter defines in detail Korean work culture, its main characteristics explained from various perspectives. It is necessary to define the culture, because without it, it would be impossible to understand the behaviour and management practices, which prevail in Korea. Therefore, Table 2 presents Hofstede’s 6D model, which provides insight on the Korean work culture, known for being highly authoritative with importance on one's family which can be also the family at work, desire to achieve and compete, but also willingness to work hard (Hamilton & Biggart, 1988) and comparing it against Japan and China.
This article, as the title suggests, deals with the concept of “Koreanness". Many western scholars have a tendency to generalize Korea by assuming that Confucianism is the main element of Korean culture and identity. In fact, Confucianism is not a relevant topic of discussion among Korean intellectuals today. This article presents new narratives of “Koreanness”, from distinctive Korean culture and Confucian revivalism among the elderly to traditional culture among the youth.
If one takes a closer look at the issues surrounding the differences between the male and female roles in the workforce and in education, one will notice that women tend to be one step below men on the "status" or "importance" ladder.
Along with this fear there was strong opposition to the education of women and their involvement in public matters. The modern girl did however, help to push the growing of a capitalist economy and for better or for worse, this is what the government wanted. There were new products for women to buy when attempting to embody the modern women, including hair, make- up clothes and literature. This within itself started a new sector of society, including films, magazine, and advertisements. With so much representing the modern girl, both the good and bad, one may assume that the modern girl now embodied the tensions in Chinese and Japanese societies and the world as a whole. Though one crucial area needs to be evaluated in order to fully look at the modern girl we need to evaluate what events help give rise to this character, for the sake of this paper the focus on educational opportunities and accesses for women and the popular works of poetry and