Rewriting History Using Non-Traditional Forms of Writing and Expression

Life's social, political, and economic facets are evolving faster than ever. People are becoming more open to learning about and implementing changes in many areas of their lives. This openness to accepting changes in the essentials of life has been fueled by improved interaction and communication made possible by the advancement of science, technology, and education. The shedding of culture and the embracing of new lifestyles are currently seen favorably. Before the 20th century, colonialists used the idea of cultural change as a crucial tactic. Many continents and countries underwent colonialism, the latest being Africa at the advent of the 20th century. The colonialists were keen on changing the social life of most of the colonised societies to suit their political and economic interests. The erosion of existing culture and its replacement with new ways of life was seen as a key strategy facilitating assimilation of new territories towards effective economic exploitation. Many societies were made to believe that their ways of life were inferior or were forced to abandon them. This was aimed at ensuring that they adopt those of the colonialists or those preferred by the latter. This made it easy for the colonialists to settle and conduct their activities. Many people have lost important history through these two main ways. However, culture and identity are two key factors that boost people’s morale and self-esteem. Whichever way one loses grip of the ways of life of their ancestors, they can continue drawing inspiration from knowledge of these ways, values and beliefs. This paper prepones that the purpose of cultural identity can be met through knowledge despite the erosion of indigenous environment and artefacts that are important to a people’s history.

Thesis statement: A culture is strengthened by the knowledge of the people about the experiences, norms, beliefs and customs of their predecessors.

Pushing Against Erasures by Imperialism Through Narrations

Two female authors, Deborah Miranda and Grace Cho chose to account for some of the social issues associated with their backgrounds by telling stories that other people from their lineage were ashamed of. The two authors seem to share the belief that culture and identity are inseparable aspects that people cannot run away from. The two authors defy efforts by imperialist forces to destroy their history by interfering with their normal ways of life. They decide top recollect data and information on their beliefs, norms, customs and experiences in order to help the current generation of readers understand their descent.

Many colonial agents instilled an inferiority complex among the members of the societies targeted. One good example is the populations within the camp towns near the US bases during the Korean war. Many women from these towns served as sex workers for the convenience of the GIs living in the camps. Most of them were compelled by the existing harsh economic conditions as a result of the war. Cho (51) notes that in reference to such incidents, Koreans are currently regarded approximately white by other Asians. To the outside world, it seemed that the Korean women involved did so willingly in order to become accepted by the colonialists. The narrations by Cho indicates that many Korean war brides seemed delighted at following g their American husbands back home. However, there was shame, humiliation and rejection under this acceptance. Though Cho’s narration provides little information on whether most of the brides were forced into prostitution back in Korea or not, it is clear that their actions culminated into reproach for themselves and their families. These women thought that trying to revert back to their life in Korea would increase this shame. Therefore, the best way to escape the shame was coming to America with their husbands and choosing to remain silent about their encounters to other people including their offspring. It is important to note that most imperialists leave locals with no options other than becoming assimilated. Therefore, the norms, beliefs and customs of the locals are shed with time despite their willingness to preserve them.

The events surrounding Cho’s parents’ marriage and the immigration of her mother into the US as a war bride are considered shameful and even her mother did not like the idea of her children narrating them to other people. However, Cho appreciates this as part of her story and this is what makes her go ahead and publish it. She considers the narration as part of her identity and is not ashamed of it as most of the other families with a similar history. She chooses to flout some of the established sociological conventions in the cause of telling her story. She utilizes images of haunting and ghosts that are usually used in Korean folk to tell her story. Several performance pieces have been drawn from this work to tell stories on the plight of women in countries where American GIs have operated from.

Miranda connects the readers to history by narrating the experiences related to the California Mission model. She recollects and narrates on the letters, descriptions and various experiences that the Native American Tribes lived through. Restoration of history is a key element in Miranda’s memoir. She also interrogates some of the concepts of history that arise from her description of her family. Miranda (21) questions whether there is an artist behind the huge hand carved doors drawn in her daughter’s colouring book. Miranda brings out her family as an enslaved and brutalized people who lived through the horrors of the 20th century racial segregation and degradation. Miranda connects the suffering that her siblings, children and herself undergoes to her people’s story. Her people chose to rebel missionization and stuck to their stories. They resisted assimilation and this made them live in poor conditions. This rebellion was channelled down the generations and later manifested in form of abuse, anger and life-threatening situations that were hostile to the children. The memoir is not aimed at justifying the misdoings of the people of the tribe, but rather aimed at exposing the connections to the current generation. Miranda (122) notes that her identity is a difficult gift that she cannot exonerate herself from. However, people will; appreciate and remember her through the stories that she told about the background of her lineage. She uses drawings, maps, letters, portraits and other historical evidences to authenticate her tales.

Conclusion

The most significant source of authenticity for both Miranda and Cho’s narration is their acceptance that they belong to the respective cultural identities. Both authors are keen at reviving the history of their people. Their actions are aimed at strengthening cultural identity for the younger generations. In her memoir, Miranda notes that people will recognize her presence through the stories that she has told in her article. The only way to overcome the intentions of the imperialists and ensure that future generations benefit is retelling the stories to ensure that they do not disappear.



Works Cited

Cho, Grace M. Haunting the Korean diaspora: Shame, secrecy, and the forgotten war. U of Minnesota Press, 2008.

Miranda, Deborah A. Bad Indians: A tribal memoir. Berkeley, CA: Heyday, 2013.