Orphaned transracial international ungrateful insurgent Class Bastard.
I am half Korean from my single mother's side.I don't speak korean, nor I am I extremely immersed in the culture, but I do know a lot about it and lived in several Asian countries. I don't look "asian" (apparently "exotic-ish" some kids say -_-) but i have been called chink and made fun of my heritage, but it is somewhat rare when that happens. I was wondering, do I have the right to call myself a women of color? my friends (who are all poc) say i have the right to, i don't want to sound racist
Sorry for the delayed response, swear I didn’t see the notification for this… yes I agree you’re a WOC. Unless of course you actually want to disavow your Asian heritage and identify as white (lol ew).
So long as you acknowledge a certain degree of passing privilege in light of us POC who can’t pass for white under any circumstances, then all’s good. X
p.s. And to hell with any ignorant asshole who tries to deny your heritage for not fitting some weirdass “exotic” Orientalist template.
maybe it was the 80s or maybe it was just clueless adoptive parents or both, but i always feel bad when a krn adoptee gets named ‘kim.’
ew. omfg, I have also met white people who adopted girls from China and renamed them ‘Jade’
"During the almost six decades that U.S. troops have been stationed in South Korea they have committed many crimes in the Korean communities (Ahn, n.d.). One group gathered crime reports and found that from 1945 to 1999, servicemen committed over 10,000 crimes (National Campaign for the Eradication of Crimes by U.S. Troops in South Korea, 1999). In 1992, the brutal rape and murder
of Yoon Keum Yi, a prostitute, by a U.S. serviceman, generated public outrage about crimes committed by U.S. troops (Kim, 1997; Kirk, Cornell & Okazawa-Rey, 2000). More recent crimes include the stabbing murder of Si-Sun Li near a U.S. military base in 1998 and the beating death of a 31 year old bar waitress by two American soldiers in 2000. In both cases, the men said they got angry because the women refused to have sex with them (Associated Press, 1998; Associated Press, 2000).
The Status of Forces Agreement (SOFA), a security treaty, between the U.S. and Republic of Korea makes it difficult for Koreans to take legal action against U.S. troops, even when they have committed crimes (Moon, 1997). Created during the Cold War era, the U.S. was able to “negotiate separate and often unequal security treaties with each of its Asian allies,” providing few favorable provisions for countries like the Republic of Korea (Cornwell and Wells, 1999). While the Republic of Korea has some legal jurisdiction over crimes committed by U.S. troops, a clause in SOFA’s article 22 states that South Korea must give “sympathetic consideration” for any request made by the U.S. to waive its rights unless the case is considered of “particular importance” (Moon, 1997; “Activists intensify SOFA,” 2002). According to the National Campaign for the Eradication of Crime by U.S. Troops in Korea, the U.S. military is responsible for disciplining their troops, but frequently, when crimes are committed, the men are just moved to another post (Kirk & Okazawa-Rey; n.d.). In 1999, only 3.6 percent of all crimes committed by U.S. servicemen were brought to trial by the South Korean government (Young Koreans United, 2000).
In the climate of tolerance for crimes committed by U.S. troops, prostitution and trafficking for prostitution are among the most tolerated."
"When I go to contemporary Asian restaurants, like Wolfgang Puck’s now-shuttered 20.21 in Minneapolis and Jean-Georges Vongerichten’s Spice Market in New York City, it seems the entrées are always in the $16–$35 range and the only identifiable person of color in the kitchen is the dishwasher. The menus usually include little blurbs about how the chefs used to backpack in the steaming jungles of the Far East (undoubtedly stuffing all the herbs and spices they could fit into said backpacks along the way, for research purposes), and were so inspired by the smiling faces of the very generous natives—of which there are plenty of tasteful black-and-white photos on the walls, by the way—and the hospitality, oh, the hospitality, that they decided the best way to really crystallize that life-changing experience was to go back home and sterilize the cuisine they experienced by putting some microcilantro on that $20 curry to really make it worthy of the everyday American sophisticate. American chefs like to talk fancy talk about “elevating” or “refining” third-world cuisines, a rhetoric that brings to mind the mission civilisatrice that Europe took on to justify violent takeovers of those same cuisines’ countries of origin. In their publicity materials, Spice Market uses explicitly objectifying language to describe the culture they’re appropriating: “A timeless paean to Southeast Asian sensuality, Spice Market titillates Manhattan’s Meatpacking District with Jean-Georges Vongerichten’s piquant elevations of the region’s street cuisine.” The positioning of Western aesthetics as superior, or higher, than all the rest is, at its bottom line, an expression of the idea that no culture has value unless it has been “improved” by the Western Midas touch. If a dish hasn’t been eaten or reimagined by a white person, does it really exist?
Andrew Zimmern, host of Bizarre Foods, often claims that to know a culture, you must eat their food. I’ve eaten Vietnamese food my whole life, but there’s still so much that I don’t understand about my family and the place we came from. I don’t know why we can be so reticent, yet so emotional; why Catholicism, the invaders’ religion, still has such a hold on them; why we laugh so hard even at times when there’s not much to laugh about. After endless plates of com bi, banh xeo, and cha gio, I still don’t know what my grandmother thinks about when she prays."