We Won't Bury You; Americans Have Buried Themselves

Below is a comment I wrote on the Street Prophets' diary, Christ, Nessie, and teaching children to love lies.

We need to figure a way to educate our children to function in a crowded and challenging world.

I really wanted to write a facetious answer at first, but I'll play this one straight. A friend recently wrote on Facebook:

Outsourcing is outsourcing, Mitt Rmoney, not 'Offshoring'. 'Offshoring' implies the paychecks are made out to Americans. They aren't. In fact outsourcing is taking a paycheck that once went to an American, and giving away to someone else in another country.

To which I originally responded:

To which we all in Asia say "Thank you!" ;)

Naturally, he was a little miffed at that answer, so I responded:

I'm not a fan of outsourcing in general and I do sympathize with American workers, but... Outsourcing is not simply due to lower wages in other countries. In fact if I were to list all the factors that I thought contributed to the reasons why American companies outsourced jobs overseas, I'd rank lower wages compared to American wages down near the bottom of my list, especially with respect to Asian countries.

One of the factors that has helped spur on the growth of outsourcing is the fact that educational systems outside of the US are frequently superior to that of the American system. These jobs don't just go to people in other countries simply because of lower wages, they go because these other people are qualified to perform that work. They have the education, the skills, the experience to get the job done. In fact, because of the large numbers of qualified applicants, competition for jobs can be quite intense and not very easy to succeed in getting if you don't have the requisite qualifications, no matter what they are. (Here's a LinkedIn discussion in which I had to tell a younger guy how he was going to need to upgrade his language skills because, otherwise, he was going to lose out on job opportunities in which a second language is vital for getting jobs in Singapore.)

The world is crowded and challenging, and other countries are benefiting from stupid American attitudes with respect to the educational system because /we/ don't make those same mistakes. We don't have an attitude of "let's break the public school system because it offends our sensibilities." No one homeschools here. And what we do do is send our kids to enrichment classes during the evenings and weekends so that our kids can compete better, whether it's with other Asian children or American children. (I, a white American man, have a three-year-old daughter who's learning her third language - Chinese - and my wife suggested this morning that we get her into a second weekly class in that language so that she can improve faster. On a program about India that aired the same day I wrote the above comments to my friend on Facebook, there was a segment where the host interviewed some street girl, about 13 years old, in Calcutta - who spoke perfect English. He asked her what her favorite subject was, and she said physics. Why? Because it's her easiest subject. She wants to be a physicist. How many American kids would say that?)

The fault for outsourcing and a declining economic situation in America is not the rest of the world's. It is America's fault, for its backwards attitudes and lack of competitive drive in its people. I almost feel like Nikita Khrushchev now, except it's not "We will bury you!" but that Americans have buried themselves.

Good luck with that.

Are Muslims Sexually Repressed?

The original question asked was:

Are American (or even non-Muslim Asian) cultures really more sexually repressed than Islamic cultures?

And I answered:

I'm not convinced that Islamic cultures (or, at the very least, Islamic culture here in SE Asia) are as sexually repressed as you might think. All these kids aren't delivered by stork, ya know! ;) However, Muslims generally believe that private matters between husband and wife stay within the family and are not discussed with others. And I think that this lack of discussion outside the family may be creating a perception among non-Muslims that Muslims are sexually repressed when we're not. (And the same reasoning may explain other groups, such as American conservative protestants who also have a perception of being sexually repressed.)

To which the followup question was:

How so -- isn't Islam pretty unequivocal about condemning homosexuality and sex outside of marriage?

Islam also requires a strict code of modest dress, and sex segregation is part of many Muslim cultures.

What definition of "sexual repression" are you using?

And my response is:

I don't view any of these things as being indicative of "sexual repression." Homosexuality and sex outside of marriage is forbidden especially so as to prevent the spread of various diseases; likewise, sex outside of marriage is forbidden so as to give any resulting child from any sexual activity the chance to grow up within a nuclear family, supported by both parents both emotionally and financially. As for gender segregation, this is done only to prevent improper behavior between the sexes.

The thing about "modest dress" and, indeed, the entire notion of "sexual repression" among Muslims is that what non-Muslims see is merely our public face, what we Muslims want you to see. What you don't see is the private face of Muslim life away from non-Muslims. The dress codes for both men and women are indeed about modesty, piety and avoiding improper behavior, but that has nothing to do with Muslim family life, when the hijab comes off. For me, sexual repression is about the fundamental attitudes people have toward sexual behavior: procreation only vs. procreation and pleasure vs. pleasure only. Islam definitely encourages the middle view: procreation and pleasure. We love to have sex for the pleasurable and loving experience, but we also love kids (and I think the demographic statistics bear that latter statement out; certainly the Christians are worried about Muslim birth rates).

So I would say, don't confuse what you see with reality. :) By this I mean, seek to understand the reasoning behind what the Qur'an and Sunnah command, whether that thing is allowed or forbidden. The biggest problem Islamophobes have in understanding Islam and Muslim culture is that they take almost everything at face value and react off of what they see. But they have little to no understanding of the deeper meanings or reasonings behind our concepts and behaviors. These people the Qur'an compares with the "lolling dog" (7:176) or cattle (7:179, 25:44, 47:12). The Qur'an really does expect Muslims to understand the deeper meanings, not just what lies on the surface.

Tintin and the Muslims

I was asked to comment about a blog post from June 2008 entitled "Europe" vs. "Western Civilization". The post is primarily a commentary about the Adam Tooze book, Wages of Destruction: The Making and Breaking of the Nazi Economy (with which I am not familiar), that has the unusual linkage of comparing Tooze's book to Hergé's comic book, Tintin in America (originally published in 1931). I will also admit to ignorance about Hergé's work, although I've tried to do a quick review about Hergé and the comic book in question.

The author of the blog post, "CPA," makes his primary argument in the following two paragraphs:

After reading Tooze's book, the answer I think is pretty plain: Nazism wasn't just about racism, it was also about Europeanism. In other words it was not just about making "Aryans" triumph over Jews, Roma, and other inferior races in Europe, it was also about making Europe as a continent triumph over rival continents. And by rival continents, the only one really in question was North America. One could even go so far as to say that the racism was instrumental to the "continentism"; that grinding inferior races in Europe into the dust was only a means to the end of keeping Europe the world's leading continent. What is so striking about this is how geography trumped race even in the strategy of the most justly notorious racists in history. How could this be?

Here is where Tintin in America comes in. To understand European fear of North America, one needs to understand the European image of America. Tintin's America is a gangster paradise, a land of skyscrapers and anarchy, of grotesque slaughterhouses and industrialized food, drunken sheriffs enforcing Prohibition while citizens have fun at a lynching parties, a land where oil companies routinely dispossess Indians, where you can go to sleep in a prairie one day and wake up in a traffic-jammed metropolis the next. Now, this is Tintin, and it is all fairly light-hearted. ... As Tintin leaves on a steamer back for Europe, he sighs, "Funny, and I was just starting to like the place." But make no mistake, America is not part of some "Western civilization" -- it is just as alien to Herge's European readers as Africa, the Soviet Union, or the Arab world and India, scenes for his immediately preceding and following Tintin volumes.

Now I bring up the stereotypes presented in the Tintin comic book because the specific request made of me was, "Do you have any thoughts regarding it [the blog post], perhaps on what it means on Muslim relations with America versus Muslim relations with mainland Europe?" Hergé's work seems somewhat similar in its "production values" (for want of a better term) to the current situation between Muslims in the United States and Europe.

In Wikipedia's article on the Tintin series (The Adventures of Tintin), it notes that Hergé did research on the people and countries to which Tintin traveled. However, one of the specific criticisms regarding Tintin in America is that "much of the sequence in the American West is less realistic, as it depicts the West as it was in the days of the Wild West, complete with cowboys and Indians", as opposed to the American west of the 1930s. (Much of the story takes place in Prohibition-era Chicago, with Al Capone being a character in the book.) So my thought is, what media was available to Hergé for his research at that time? Books, photographs and news accounts, certainly, but not much else. One wonders if the "cowboys and Indians" portion of the comic was influenced by Hollywood Westerns that had crossed the Atlantic into Europe in the 1920s and early 1930s. My point here is that with limited research materials, for Hergé and the rest of Europe at that time, was this a reason why there are the various European stereotypes of the United States as depicted in Tintin in America?

I would like to say that Muslim relations in America and Europe (indeed the rest of the world) follows along a similar vein, that the relationships between Muslims and non-Muslims depends upon how well non-Muslims know Muslims, not just Muslim society in general but individual Muslims personally. (For North America and Southeast Asia, I think this theory works pretty well, but I'm not as convinced for Europe. More on that later.) If a non-Muslim knows a Muslim personally, he or she should (in theory) be less likely to demonize Islam and Muslim society. One would hope that a non-Muslim who personally knows a Muslim or Muslims won't think of Muslims in general as a dangerous "other," but that they are like Muhammad who works in the office or Yasmin who presents the news on TV.

In North America (and the U.S. in particular), I think that most non-Muslims are terribly ignorant about Islam and Muslim society, and that this ignorance has driven most of the fear and myth-making. (Myths about Islam including, "Muslims want to dominate the world," "Muslims want to impose Shari'ah on non-Muslims," and so on. That sort of nonsense.) Some of the problems facing the American Muslim community include the fact that Muslims make up a small (but growing) percentage of the total population, and that Muslims have been largely invisible to the American public for most of the country's history. I think Muslims only started coming into the American public's consciousness around 1973, when OPEC punished the U.S. for supporting Israel in the Yom Kippur War. Of course, since then, most reactions among Americans toward current events involving Muslims and Muslim countries have been negative (e.g., the Iranian Revolution and the Iran Hostage Crisis, hostages in Lebanon and the bombing of the Marine barracks in Beirut, Israel/Palestine, Iraq before, during and after the two Gulf Wars, 9/11 and other terrorist attacks around the world, Afghanistan, etc.). Never mind the fact that the vast majority of Muslims in Western countries are peaceful, law-abiding citizens; never mind the fact that most non-Muslims don't recognize their own countries' actions as contributing to the Muslim world's problems. We're all innocent of any wrong-doing; don't you know? ("The West won the world not by the superiority of its ideas or values or religion (to which few members of other civilizations were converted) but rather by its superiority in applying organized violence. Westerners often forget this fact; non-Westerners never do." (p. 51 of Samuel Huntington's The Clash of Civilizations))

Another problem in America is simply that this type of behavior has a long history in the country. White Protestant culture has a difficult time accepting other people. The same problems Muslims face today have happened to the Blacks, Chinese, Hispanics, Jews, Gays, Catholics, and other groups, cultural, ethnic, religious, and so on. Racism and bigotry in America may have been tamped down in the 70s, 80s and 90s, but it never died out completely. It simmered on the back stove for several decades, and began to become unleashed once more in the 90s. Add to the fact that some Islamophobes have found fearmongering to be lucrative financially, and the lies began to be promoted much more strongly than in the past. The good news is that, in both the U.S. and Europe, people of good conscious have begun to fight back with the Muslims and other discriminated groups. Muslim projects such as the building of mosques in America have found supporters from non-Muslims.

In Southeast Asia, Islam has been a significant religion for centuries (roughly 900 years for Malaysia and 1,000 years for Indonesia). With majority populations in Brunei, Malaysia and Indonesia, plus significant minority populations in the southern Philippines, Singapore and southern Thailand, most non-Muslims in this region are much better acquainted with Islam and Muslim culture than non-Muslims are in America and Europe. The problems that exist in the U.S. and Europe between Muslims and non-Muslims don't really exist in Southeast Asia. (Of course, there are other problems here between the two communities, but these issues don't seem to be as severe as in the West.) I think one of the key differences between America and Southeast Asia is that Asians are much more conducive toward tolerance between different groups. There are so many different ethnic and religious groups here that people are more willing to make a multicultural society work. (This is one of my complaints with Europeans who proclaim that multiculturalism doesn't work. Not true; it has and does in Asian cultures. Europeans just aren't trying hard enough.)

The question, then is, "Why aren't European non-Muslims more like Asians in their relations with Muslims? Why are they more like Americans?" On the one hand, you have a continent that is neighbors with the Muslim world and, in fact, has several distinct European Muslim communities within Europe itself (Albania, Bosnia-Herzegovina, Kosovo, and Macedonia). Likewise, the absolute numbers and percentages of Muslims throughout Europe are much greater than they are in North America. For example, the Pew Foundation estimated that there are 38.1 million Muslims in Europe, comprising 5.2% of the total population, whereas the total number of Muslims in the Americas (North, Central and South America) totals 4.5 million, or 0.5% of the total population. (Pew estimates that there were 2.454 million Muslims in the U.S., or 0.8% of the population.) So, theoretically, there should be more interactions between Muslims and non-Muslims throughout Europe, even in countries with smaller Muslim populations, which should lead to less ignorance on the part of non-Muslims. But, based on my observations from afar, that doesn't seem to be the case.

Which makes me wonder, could any or all of the following be part of the problem: 1) Economic insecurity - Are worries over Muslim populations in Europe due to the same sort of worries regarding "Polish Plumbers?" In other words, that the cheaper labor coming from Muslim countries will take jobs away from Europeans of a lower socioeconomic level? 2) Racism - Are Europeans worried that Muslims represent a "browning" of the European gene pool similar to the miscegenation fears of Germans intermixing with Jews through World War 2 (or between blacks and whites in the U.S.)? 3) Socioeconomic status of Muslims (and non-Muslim Islamophobes) – One of the known differences between the American and European Muslim communities is that the American Muslims tend to be richer and perhaps more educated than European Muslims. This is due in part to American immigration policy, which, like many countries, encourages people with wealth, high levels of education (normally a minimum of a graduate degree), and/or vital-skill jobs (e.g., IT, medical, education, etc.) to move there. The immigrant Muslim community in the U.S. was able to move to America because they had these qualifications. European Muslims, on the other hand, aren’t necessarily as rich or well-educated; many families, of course, immigrated to European countries due to either post-WW2 labor shortages and/or relaxed immigration rules for countries that were once European colonies. This issue might tie in with the first issue mentioned above, economic insecurity. Perhaps the lower socioeconomic levels of Muslim immigrants in Europe are too similar to that of the native population, leading to the economic and/or xenophobic insecurities? (This issue is less of a problem in the U.S., where Islamophobia tends to be driven either by xenophobia or ideology (hatred of Islam as an ideology/religion).) 4) Tribalism in European society – I’ve read enough European history to know that, deep down, Europe is just as tribal as many other “tribal cultures.” (In today’s vernacular, most tribal conflicts are described as ethnic disputes between two or more groups, or international conflicts in which nations composed of different ethnicities clash over various issues.) I wonder if conflicts between Muslims and non-Muslims in Europe might be considered a form of tribal conflict; for example, between the Germans and Turks living in Germany or the French and Muslims who come from the various North African countries?

(I claim no expertise regarding the European relationships between Muslims and non-Muslims; this is based solely upon what I've read on the Internet. If Muslim bloggers from or living in Europe wish to correct me on this section, I'd be happy for their input.)



* * *
John Espinoza brought up several good points in a recent essay at Huffington Post. On the one hand, he writes,

…those that think the root cause of Muslim-West tensions is political are more likely to see it as avoidable. Those who see it as religious are more likely to believe it as unavoidable. Therefore, if the conflict is framed as "political," people are more likely to work to find a solution.

I agree with this, and perhaps this is a factor that should be considered for relations between Muslims and non-Muslims in America and Europe. (I don’t think a political/religious dichotomy is as apparent in Southeast Asia. Most people in this region, I think, recognize that tensions here are mostly political rather than religious in nature, even when the personalities involved are deeply religious.) I’m not able to judge how well the European non-Muslim population views their conflicts with Muslims between politics and religion; however, I do think that most Americans view conflicts with Muslims as being religious in nature instead of political. (This is ironic considering that the far right in the U.S. has begun to argue, fallaciously, that Islam is not a religion but a political ideology.) In fact, I would even go so far as to say that many Americans find it difficult to distinguish the political context for many conflicts. If a conflict involves groups with different religions, Americans will tend to define the conflict in terms of the religions involved instead of the political factions. This happens often with "Muslims vs. ..." whomever (Jews, Christians, Hindus, etc.), but also with conflicts that don't involve any Muslims (Northern Ireland in particular). The problem, of course, is that while religious beliefs may play a part in the conflict, other factors are often involved that have nothing to do with religion (e.g., conflicts between ethnic groups, calls for self-determination, control of natural resources, economic inequalities, etc.).

Esposito provides potential solutions that Muslims offer to help improve relations with non-Muslims:

Majorities of Muslims expressed their deep concerns about this lack of respect but they also offered positive solutions: stop desecrating the Quran and religious symbols, treat Muslims fairly in the politics that affect them and portray Muslim characters accurately in popular media.

The problem is, I doubt that even these simple solutions can be performed by non-Muslim society. There is just too much profit (figuratively and literally, as I mentioned above) to be gained from not improving relations between non-Muslims and Muslims.

Update: Quarkstomper wrote a very good comment over at Street Prophets, where I had cross-posted this diary, regarding Hergé and his research:

Hergé did a great deal of research for his later Tintin stories, but not at the beginning. His first one, Tintin in the Land of the Soviets, was based on material from a book about the Soviet Union that his editor gave him. (The paper Tintin originally appeared in was a Catholic one with a strong conservative and anti-communist slant). His second one, Tintin in the Congo, was likewise written at his editor's request and was an embarrassing pro-colonial apology. After that, Hergé was permitted to write pretty much what he wanted, which was to take Tintin to exotic places that captured his imagination. Like America.

After Tintin in America and The Cigars of the Pharaohs (taking place in Egypt and India), Hergé announced that he would next take Tintin to China. He received a letter from a Roman Catholic priest asking him to please take care to portray the country accurately. The priest introduced him to a young Chinese student from his school named Chang. The young man became Hergé's assistant for the next story, The Blue Lotus, and provided him not only with factual information and calligraphy, but also a bit of cultural understanding. The Blue Lotus gave a much more sympathetic view of China and the Chinese people than was common in western media at the time.

After The Blue Lotus, Hergé took the lesson about research to heart, and his later adventures were all meticulously researched.

Update #2: Quarkstomper has expanded upon his comment, and has written the diary Hergé and Tintin, which gives a brief biography of the cartoonist and the cartoon strip. I've also cross-posted this essay over at Daily Kos (glutton for punishment that I am ;) ).

National Service

Thomas Ricks at Foreign Policy suggests that, instead of re-instituting a military draft, the US government create a three-option national service program:

The military option. You do 18 months of military service. The leaders of the armed forces will kick and moan, but these new conscripts could do a lot of work that currently is outsourced: cutting the grass, cooking the food, taking out the trash, painting the barracks. They would receive minimal pay during their terms of service, but good post-service benefits, such as free tuition at any university in America. If the draftees like the military life, and some will, they could at the end of their terms transfer to the professional force, which would continue to receive higher pay and good benefits. (But we'd also raise the retirement age for the professional force to 30 years of service, rather than 20 as it is now. There is no reason to kick healthy 40-year-olds out of the military and then pay them 40 years of retirement pay.)

The civilian service option. Don't want to go military? Not a problem. We have lots of other jobs at hand. You do two years of them -- be a teacher's aide at a troubled inner-city school, clean up the cities, bring meals to elderly shut-ins. We might even think about how this force could help rebuild the American infrastructure, crumbling after 30 years of neglect. These national service people would receive post-service benefits essentially similar to what military types get now, with tuition aid.

The libertarian opt-out. There is a great tradition of libertarianism in this country, and we honor it. Here, you opt out of the military and civilian service options. You do nothing for Uncle Sam. In return, you ask for nothing from him. For the rest of your life, no tuition aid, no federal guarantees on your mortgage, no Medicare. Anything we can take you out of, we will. But the door remains open -- if you decide at age 50 that you were wrong, fine, come in and drive a general around for a couple of years.
(When The Rich Abandoned America -- and What That Has To Do With Defense)

In general, I don't have a problem with this. Both South Korea and Singapore, where I've lived, have compulsory national service for young men, and in both countries the system seems to work well. (Malaysia also has a national service, but I've gotten the impression that the system may be somewhat dysfunctional. If a national service is implemented it needs to be applicable to everyone; for example, if the above system was used, everyone who is not exempt for certain reasons would have to pick one of the three options.)

South Korea provides for a civilian service in addition to a military service. Those men who chose the civilian service have several options to chose from. The most visible option chosen was that of the police force, in which the young men would work as a foot patrol officer. I also knew a guy who did his civilian service working as a prison officer.

Singapore also has a civilian service in that the men can join either the police force or the civil defense force (fire/ambulance services). The men are also required to continue their service as reservists after their two years of active service until the age of 40 (or 50, depending upon their rank)

Both countries have penalties for not performing national service. In South Korea, I remember a case of a pop musician who had avoided his national service and had left the country to go on tour. When he returned home, he was refused entry back into the country.

The thing that really strikes me about this proposal is that none of it, including the "libertarian opt-out," is really new. Robert Heinlein had his own libertarian opt-out when he wrote Starship Troopers in 1959. In the novel, if a person didn't serve in the military, he was allowed no voice in the running of the government (i.e., through voting). Personally, given the laxity of Americans to vote in elections to begin with, I don't think that penalty goes far enough.

Feet and Shoes in Korea and Singapore

One of the blogs I read through Google Reader is Juliette Wade's TalkToYoUniverse. Juliette is a science fiction author who blogs about the writing process. One of the topics she frequently writes about is how more realistic fictional worlds can be created by taking real-life examples and using them as the basis for fictional settings. In particular, Juliette examines cultural perspectives on different subjects, and tries to get other writers to think about how people in their fictional world/culture would approach the subject. As a former expat who lived in Japan, many of Juliette's blog posts discuss Japanese culture.

In a recent post, Juliette wrote about feet and shoes across cultures, asking, "What do you know about feet?" In the post, she discussed a number of topics about shoes and attitudes toward feet; for example, different types of shoes (e.g., Japanese fishing boots and snow boots, shoes for the bound feet of Chinese women, etc.), form vs. function in the design of shoes, walking vs. driving, and attitudes toward the wearing of shoes inside one's home or not.

Having been exposed to several different Asian cultures, I decided to comment on some of the observations I've made about the wearing of shoes in South Korea and Singapore. In my comment, I tried to complement her topics by adding additional reasons why attitudes toward shoes are the way they are here in Asia. Below is most of my comment that appears on her blog:

There are actually quite a few other factors that help determine the style and wearing of shoes in addition to those you mentioned. When I lived in Korea, their attitudes toward the wearing of shoes in the home probably mirrored that of Japan, although I can't say about whether most Koreans wore slippers within their homes. Certainly my apartment had the equivalent of the genkan (1) where shoes were taken off and left. Actually, that area next to the front door was "sunken" or, rather, the rest of the apartment floor was raised because of the onbol (2) that lie underneath the floor, providing some warmth to the room.

A lot of attitudes toward taking shoes off in the home come from practical considerations. Singaporeans universally take off shoes before entering a home (regardless of ethnicity or religion) because the climate is very wet here and one walks through lots of puddles and/or mud. Korean and Singaporean men also frequently spit and, while one tries to avoid stepping in that, one never knows if one did accidentally, so, best to take the shoes off rather than tracking that into the house as well.

Both Singapore and Korea are still developing economically, and construction sites tend to be muddy and/or dirty.

Various religious facilities (e.g., Mosques and Buddhist temples) require one to take off one's shoes before entering those buildings. (In Islam, that consideration is practical as there is no furniture in the prayer hall which allows people to walk anywhere, and one puts one's face on the carpeting during prayer.) Also, because one needs to take off one's shoes within mosques, many Muslims choose to wear shoes that don't have laces. In Singapore, sandals and flip-flops are the preferred shoe to wear to the mosque because they are the easiest to put back on when one is leaving the building.

In Singaporean and Korean homes, bathrooms tend to be wet as there are no bathtubs, thus showering is done in the middle of the bathroom floor (there's a drain in the floor for the water). Only rarely have I worn flip-flops in the bathroom; usually it's just bare feet, which also means that many Singaporeans walk around with bare feet in the rest of the house; wearing socks means needing to take them off before going into the bathroom.

Singaporeans tend to have two places to store shoes, one indoors and one outdoors. Many apartments here have an outdoor shoe rack, which may be used by family members or guests. However, many people just leave their shoes lying outside their front door when they come home and leave them there overnight. (I used to do that with a pair of flip-flops, but they were stolen, probably by an estate maintenance worker who had big feet like me. Since then I always keep my shoes indoors, unless I know I'm going to be leaving the house within an hour or two.)

One other factor is health. Several members of my family, including me, all wear sandals as our normal foot wear because we are type 2 diabetics. Type 2 diabetics are susceptible to bacterial and fungal skin infections, and closed-toe shoes are perfect environments for those types of beasties (moist, warm). With sandals the feet are drier and cooler, which helps to minimize infections (which are very painful itches). With the exception of some athletic shoes that are only worn for an hour or so at a time, I haven't worn anything but sandals since 2005. (That includes at work, so I tend to buy more stylish sandals. ;) )

One other side issue is home flooring. Singaporeans and Koreans almost exclusively use ceramic tiles for their floors. With so much dirt and mud here, people would be forever vacuuming their carpets. With tile, cleaning is much faster: just a sweep through and mopping. Those few rugs that are used here tend to be small rugs, either for the kitchen and/or bathroom or larger carpets (like a Persian rug) that's used for decorative purposes.

(1) A genkan is an area inside the front door of a Japanese home where shoes are taken off and stored before entering the rest of the house or apartment.
(2) An onbol is a set of water pipes located underneath the floor of a Korean home or apartment; the onbol heats up the floor during the winter months, helping to make the home a little bit warmer.

Selling Salvation

One of the regional magazines I occasionally read, Marketing, has a cover story for the month of August about religious marketing, entitled "Selling Salvation." (Unfortunately, the article is not online.) The basic theme of the article is that "marketers have much to learn from religion"; more specifically, how religious institutions market themselves, especially to gain new followers. Most of the article focuses on two evangelical Christian megachurches (which is somewhat ironic, considering that Christianity is very much a minority religion here, behind both Buddhism and Islam). However, there is some interesting information about the various marketing methods the three main religions here use. More commentary follows at the bottom.

Muslims:

Islamic groups inform the public about upcoming religious events by advertising in Malay-language newspapers, paid for by travel agents which [sic] arrange travel plans for the Hajj, the annual Muslim pilgrimages [sic] to Mecca. Posters to encourage young Muslims to attend seminars, lectures and fun camps are hung outside mosques, where leaflets are distributed to promote a better understanding of Islam among non-Muslims.

Buddhists:

Buddhist organizations ... engage young people through cultural activities such as lion dances, charity shows and martial arts training, and through youth groups... Buddhists are active in universities, too, with religious societies set up in all the major high education institutions.

Christians:

First time attendees ... are ushered to the front of the queues that amass ... before each of four services on Sundays. After the service, new members are led to a "welcome room" where a white-shirted "server" takes down personal details and gives them a welcome pack.

Inside the pack is a booklet on the values of the church, a directory with information on services, meetings and contact details of cell group leaders, an introductory CD of sermons..., and a church magazine...

Outside the auditorium is a gift shop where CDs, DVDs, postcards, posters, books ... and other memorabilia are on sale. ...

Critics also like to point out that [the pastor's] teachings have such appeal because they push the "prosperity message" of financial and material gain. ...

...

A use of topical language delivered with local humor is combined with what observers say is these churches' most effective marketing platform: music.

"The evangelical Christian churches have been brilliant at drawing the young crowd with good-looking, witty pastors with sharp suits and gelled hair... But the secret is music. [Another church] is like one big karaoke session - a sort of religious version of Singapore Idol..."

[Both churches] have their own music publishing businesses that have propelled them into mainstream culture. Associations with celebrities have helped too.

An offshoot [of the second church] reportedly has plans to quite literally put its brand at the heart of the mainstream by building a mall with a church in the middle, and shops, cinemas and restaurants positioned around it.

High visibility and "mainstream appeal" has ... enabled the evangelical churches to attract affluent, upper-middle class Singaporeans who help the church expand faster (and spend more on marketing) thanks to the generosity of their donations.

The article continues with a brief section on how all three religions are taking advantage of the Internet, including Facebook, Twitter, blogs and Youtube. The article also describes how both Islam and Christianity have been using similar methods:

A strategic focus of Islam ... has been to instill moral values among youth, build self-esteem and temper the rise in delinquency and unwanted pregnancies. This is a worry for Christians too, and both religions have started to address the issue using the same marketing tool: cell groups.

"Youth are at an impressionable phase in their lives where they are discovering and building their identities. Religion is able to fulfill many voids that they might feel at this point ... Cell groups play a support function allowing them access to a trusted group that they can turn to for advice, encouragement and comfort."

The last column of the article has some of the best information:

"The peer-to-peer networking structure that religion employs, empowers followers on every level to be an advocate." ...

The value of the "feel good" factor is something else brands can learn from religion.

"One almost always feels good after going to the church/temple/mosque and making a donation because they believe they're earning good karma... This is a particularly important lesson for brands in light of the current economic situation where many are losing their jobs and have to tighten their belts. Those who have may feel guilty when they spend."

Brands can alleviate this sense of guilt by adopting CSR [corporate social responsibility] initiatives linked to the consumer experience. ...

One of religion's most successful strategies has been its immersion in local communities. Religions support local activities, raise funds for charities and set up schools. ...

Probably religion's biggest allure is that it gives consumers values they can live by. Brands should follow suit. ...

"The values that religions preach are open to interpretation, allowing followers to make it their own. In this way, they don't feel like they are buying blindly into something, but rather adopting a belief system that they genuinely aspire to and abide by in their daily lives." ...

"Religion helps people in their quest for a deeper level of fulfillment. This is their secret."

What the article doesn't mention regarding Islam in Singapore is that Muslims also employ a number of the other marketing tools that the Christian megachurches use. While almost every masajid in Singapore doesn't have anyone to greet non-Muslims who might want to look around the masjid (the most notable exception is Masjid Sultan), there is Darul Arqam - The Muslim Converts Association to Singapore, which provides numerous classes about Islam to those who are fairly serious about learning more about the religion. At Darul Arqam is a bookstore very similar to what is described in the article. New Muslim converts also receive a "welcome pack" as well; mine included a Yusuf Ali translation of the Qur'an, a prayer rug, a sarong, and a prayer compass, all packed into an attractive cloth briefcase. I also received (at the MUIS headquarters) S$40 as part of the zakat that's supposed to be given to converts, as mentioned in the Qur'an.

Should Muslims adopt other marketing techniques? I would say, it depends. As described in the article, music and the shopping mall experience? No way. (That passage reminds me all too much of certain passages in Robert Heinlein's novel, Stranger in a Strange Land, involving the so-called Fosterite Church.) On the other hand, I think Muslims worldwide could do a better job promoting ourselves through print media. Books we have aplenty; four-color offset-printed magazines can be found. (Do they add value to the marketing proposition, though, other than to say, "Look, we can be slick too with high production values.") What I would like to see more of is lower-cost, monthly-produced magazines. Despite the fact that both of the Jehovah Witnesses' two tracts, Awake! and The Watchtower and the infamous Chick Tracts are banned here in Singapore, I think, if done properly (and without the hate as in the latter publication), both formats could be successful as a means to educate non-Muslims about Islam and Muslim society.

On the digital front, the problem isn't that Muslims don't use the Internet to good advantage; on the contrary, I think we use Facebook, blogging and Youtube quite well. The big problem is that our message has become diluted through clutter, specifically, the hate messages spread by Islamophobes. Using a simple search term like "Islam" generally brings about 75% hate on blog search engines like Google and Technorati. Youtube isn't much better. How to rectify this problem? I'm not sure.

Wanker of the Day: Texas State Representative Betty Brown

Think Progress has posted a story out of the Houston Chronicle about Texas state Representative Betty Brown (R-Terrell), who suggested to Asian-Americans that they change their names to something that is “easier for Americans to deal with.” Apparently, misanthropes like Ms. Brown can't find a more thoughtful solution to solving identification problems when Asian-Americans try to vote in elections:

Brown suggested that Asian-Americans should find a way to make their names more accessible.

“Rather than everyone here having to learn Chinese — I understand it’s a rather difficult language — do you think that it would behoove you and your citizens to adopt a name that we could deal with more readily here?” Brown said.

Brown later told Ko: “Can’t you see that this is something that would make it a lot easier for you and the people who are poll workers if you could adopt a name just for identification purposes that’s easier for Americans to deal with?”

Milady, of course, was pissed when she read the story. Personally, I'm not surprised at either the thoughtlessness of Rep. Brown for actually making the statement or her refusal to apologize for her comments, instead blaming the Democrats (naturally) for "using racial rhetoric to inflame partisan feelings against the bill."

Instead I will award Rep. Brown with my first "Wanker of the Day" award. Rep. Brown, I salute you!


Update: The Youtube video of Rep. Brown's comments is available, which I've added to this post below. The offensive comments start at the 0:30 mark:



Crooks & Liars had a good riposte to Rep. Brown's remarks:

Oy. I guess Rep. Brown should be grateful she was not facing Zbigniew Brzezinski. That might have made her look stupid.

Update #2: Rep. Brown has now apologized for her remarks. In The Dallas Morning News:

Rep. Betty Brown, R-Terrell, said that she "apologizes for her remark in the Elections Committee on Tuesday, April 7," in a statement issued late Thursday.

She said she appreciates testimony that made legislators aware of problems faced by Asian-Americans when acquiring identification and that she understands the "diversity of Texas" and the "enrichment" that Asian-Americans have brought to the state.

...

Brown, in the statement, said the controversial quote was one sentence from a conversation dealing with the difficulty in translating names. She pointed out that she was talking about the issue of transliteration and told Ko that she wasn't asking him to change his name.

John C. Liu, a New York City Councilman who had called on Brown to apologize, said Brown's statement is "a fair first step," but doesn't go far enough, in his statement. Liu noted that Brown's comments during the exchange with Ko went well beyond the concept of transliteration.

Movie Sunday: Mr. Baseball

Mr. Baseball is one of my favorite movies. (Milady groans. :) ) Why? Because it's a romantic comedy, it's about baseball, and it's about life as an expatriate. (OK, so I loved the movie before I even became an expatriate. ;) ) It's a classic "fish out of the water" story set in a culture that's both exotic and attractive to Americans. Mr. Baseball's also got some exceptionally good performances in it by the supporting cast of actors: Ken Takakura as Uchiyama, the baseball team's manager, Aya Takanasha as Hiroko, the Japanese love interest (and the daughter of Uchiyama), a young Dennis Haysbert as fellow expatriate Max Dubois, and Toshi Shioya as Tom Selleck's interpreter and guide. And the "rookie" in the first clip belting out the 500-foot home runs? That's "The Big Hurt," Frank Thomas.

Now if only I could find a copy of the movie here to buy...

Jack Elliot: Just let them have a little fun.

Uchiyama: Baseball is work. Not fun.

Jack Elliot: Baseball is grown men getting paid to play a game. When you were a kid, I bet you didn't pick up a bat and ball because you were dying to work. A player's career is short enough. Let them enjoy it.

Max 'Hammer' Dubois: Max Dubois. Around here they call me Hammer. Don't ask me why.

Jack Elliot: Jack Elliot.

Max 'Hammer' Dubois: Yeah. I know who you are. I've been in Japan, not dead.

Jack Elliot: C'mon, it ain't over till the fat lady sings!

Toshi Yamashita, Jack's Interpreter: [subtitle as he translates to the team] When the game is over, a fat lady will sing to us!

Movie Sunday: Kung Fu Hustle

I thought I'd do an Asian film this week for Movie Sunday. While the Asian film industry isn't nearly as big as either Hollywood or Bollywood, a number of countries in east and southeast Asia have decent film industries, including South Korea, Hong Kong and Singapore. This particular film, Kung Fu Hustle, while it did very well in the U.S. for a foreign language film, was huge here in S'pore. The film is usually played several times per year on S'pore TV now. The problem with preparing for this post was not a lack of videos to chose from (the most common problem), but keeping the number down to my traditional two. There are so many great comic and fight scenes to choose from. :) BTW, these clips are the first time I've seen this film dubbed in English; prior to this I had only seen the film in the original Chinese (with subtitles).

Trivia:

• The name "Pig Sty Alley" (Zhu Long Cheng Zhai) is a play on the Chinese name for the Walled City of Kowloon (Jiu Long Cheng Zhai), a Chinese enclave in Hong Kong for much of the 20th Century, and well-known as a breeding ground of crime, slums and disorder. It was torn down in 1993.
  
• The "Landlady," played by Qiu Yuen, appeared in the 1974 James Bond film The Man with the Golden Gun at the age of 18. She played one of two teenage girls who, together, beat up almost every male student in a Thai martial arts academy, allowing Roger Moore to escape. She starred in Kung Fu Hustle by chance. She had accompanied another actress to the audition, where she was seen by the director, Stephen Chow, smoking a cigarette while having a sarcastic expression on her face. Chow convinced her to appear in the film only after much persistent persuasion.

Donut: [nearing death, grabs the landlord] With great power comes great responsibility...

Landlady: Donut, you are badly hurt. You must keep still.

Donut: This could be the end of a beautiful friendship!

Landlord: Oh, Donut. Tomorrow is another day!

Sing's Sidekick: Memories can be painful. To forget may be a blessing!

Sing: I never knew you were so deep.

The Pearl - Thoughts on Identity

Last weekend, Milady and I spent a nice afternoon with Gabriele Marranci and his lovely wife. Gabriele, if you don't know, writes the blog Islam, Muslims, and an Anthropologist. The Marrancis recently moved to S'pore, where he's working at one of our local universities. Milady and I asked them to go out for lunch with us, and we took them to a restaurant we like in the Arab Street area before walking over to Masjid Sultan to do salat (Asr).

Now I bring this up because one of the topics we discussed at lunch was Gabriele's definition of identity, this being one of his research subjects. I've been thinking over this idea for the past few weeks, but wanted to meet with Gabriele and discuss the topic personally before writing about it. Identity is not something I've given a lot of thought to in the past but, with the birth of my daughter, who is of mixed race, and various comments that have been made to me by people over the past few years, I've started to think more seriously about this issue. Identity is a topic Gabriele has focused on professionally, but I didn't agree with his definition of identity as he wrote in a recent post on artist Sarah Maple. So, having heard Gabriele speak on this subject, I thought I would write about how I view identity.

If I could give a metaphor for my definition of identity, it would be that of the pearl. A pearl is created when some sort of irritant gets within the shell of a mollusk, which then begins coating the irritant in concentric layers to protect the organism. The calcium carbonate, which coats the irritant and creates the pearl, is made up of different materials that, together, make up "mother of pearl." In my view, an individual's identity is similar to that of a pearl. Like a pearl, we have a nascent identity that acts like the irritant (although I wouldn't actually call this nascent identity an "irritant"). As we go through life, our identity is built up of multiple identities in layers that, in time, become both deep and complex. Like mother of pearl, these multiple identities are made from different components; in my definition, there are four: genetic, rational, cognitive, and emotional.

The first component, genetic, is the most basic; I don't know that I'd say the genetic component is the nascent identity, but it is, without question, the most fundamental component we all have. The genetic component defines us primarily by gender, and race or ethnic group. The first question on a parent's mind is, "Is my baby a boy or a girl?" Finding out the answer to that question shapes every aspect of how we all treat that child; likewise, for the child, this distinction, boy vs. girl, will become the most important aspect of their identity as they grow older. Race or ethnicity can also be an important factor in a person's genetic identity. This is one of the questions on my mind with regard to my daughter: how will she be treated by her peers as she grows older and they understand that she isn't fully one race or the other? I have mixed-race cousins who, as teenagers, chose not to acknowledge themselves as either black or white but, instead, claimed a completely different - and false - identity (they told people they were Puerto Rican). I don't want my daughter to go through the pain my cousins went through, which is why I'm concerned about this question. Likewise, we also define our familial identity through genetics. I am their grandson, their son, their brother, her husband, her father, their nephew, their uncle. We wear all of these identities based upon our genetic relationships to other individuals. We treat each familial identity differently, just as everyone else does in their relationships to us. As for whether our sexual identity is part of the genetic component is something I can't say with any certainty. Is he or she homosexual because of their DNA, or was he or she influenced in some way (lured by another, sexually curious, etc.) to try gay sex? I can't say; Allahu alim (God knows best).

The second component I label as "rational," although another name might be "membership." We identify ourselves as members of various groups. One of the first groups we join is that of a class of students. We proceed through school, joining other groups over time: the band, the orchestra, sports teams, clubs, scouting groups, and so on. In time we graduate, where we join yet another group, that of the alumnus. In all these groups, we usually make a conscious choice to join the group or not. I can become a member or I may pass on membership. My association and identity with this group is (or should be) based upon a rational decision. This is the area that I find most problematic in Gabriele's definition; I believe such memberships should be based upon specific criteria. Examples: I sometimes joke that, although I am of Irish, English and Scottish ancestry, I grew up Italian due to the cultural influences of various Italian friends and families (some of whom are extended family). Am I Italian? No. I lived for a year in Korea; just before I left there, one of my students told me that I was Korean, meaning I thought like a Korean. Am I Korean? No. In 2000 I reverted to Islam, and I accept everything that is within the orthodox definition of being a Muslim. Am I a Muslim? Yes (insha'allah). Are the Ahmadiyya Muslim? I would say no. By Gabriele's definition, I believe the Ahmaddiya might make the claim that they are part of Islam because they "feel" to be Muslim. This is not good enough for me. To be a member, you must accept the rules of membership; if you don't, you're not a member - you're a wannabe. Granted, the definition of who is a Muslim and who isn't is somewhat fuzzy, and we can all fall into and out of a state of Islam, in which case only Allah (swt) knows who truly is a Muslim and who isn't. But I can't just say that, well, I grew up in a quasi-Italian culture, and I lived for a year in Korea and, as a result, I'm both Italian and Korean. It doesn't work that way. Membership in these groups are based upon specific rules, and I can't just claim membership based upon my feelings.

The third component is cognitive, meaning by a person's way of thinking. This component and the next, emotional, are the two most important components, in my opinion. A person's identity through their thinking is ever changing over the span of a person's life. By our life experiences and attitudes toward a myriad of topics, we form numerous identities. Our ability to think logically and succeed through our educational systems often dictates various identities through life. "What do you want to be when you grow up?" is a question we ask of virtually every child; what will your occupational identity be? We think about the occupation(s) we wish to be employed in and work our way through the educational process toward the desired outcome. (Of course it doesn't always work out that way.) In turn, these occupations often lead us to be in specific socio-economic groupings, another identity. Sometimes what groups we end up in is beyond our control, but most of us strive through our adult lives to be in the group(s) we aspire to. (For example, most of us want to be rich; very few of us want to be poor.) Similarly, we make choices about what type of lifestyle we want to live. Do we want to live in the city, the suburbs or the countryside? Do we want to be homebodies or do we want a more frenetic lifestyle? Again, these are choices we think our way through, although we may be influenced by others, especially our parents, about the lifestyle we want to live. The college or university experience is another major factor in the cognitive component. Not only are we preparing for a future occupation there, but we are also being challenged in our beliefs and attitudes by professors and friends. Each of these individual issues may form separate identities; we may become a part of larger movements.

The final component is emotional, and I think a good argument can be made that both the cognitive and emotional components are deeply intertwined. For example, memberships in a political party or religion are probably decided upon by a mix of both rational and emotional arguments. I believe that a person's cultural identity is largely based on the emotional component. Culture is dependent upon a number of determinants, such as language, religion, food, clothing, art, music, and rituals and customs. While many, if not all of these, have some basis in rational thought, for most of us these cultural factors have very strong and deep emotional attachments. We grow up within a specific culture and perhaps one or more sub-cultures, often viewing our mother culture, rightly or wrongly, to be the correct culture, the way other cultures should be. ("Why can't they be like us?") Of course, if we travel to other parts of the world (or even within our own country), we may acculturate aspects of another culture into our identities. When I say I grew up Italian or I think like a Korean, this is what has really happened to me. I have taken aspects of these other cultures, indirectly and directly, and incorporated them into my own identity. My identity has shifted to some degree, especially since I began living overseas seven years ago, in 2001. My wife now says that I think like a Malay (her culture); that may be but, in all honesty, I can't really tell if it's true or not. The process of acculturating elements of Korean culture was more distinct to me; it was a very exotic culture, from my initial perspective, and I could maintain some difference in my mind between my American cultural background and my exposure to Korean culture. But my acculturation to Malay culture has gone on much longer and been such a deeper exposure that I think I may lack the ability now to see the differences. I may have to return back to America just to understand just how much I've changed.

Which component predominates? Of the four components, I would say that the rational component is the least prominent, even though these memberships are normally chosen by conscious decision. The genetic component may be the next most important, although, for some, this component may be extremely important. For a transgender individual, the genetic component ("What sex am I?") may be the most important component of all. As I mentioned above, the cognitive and emotional components are deeply intertwined; still, I would say that the emotional component, especially from the cultural perspective, may be the most important component of all. However, as a result of all these different components combining together, I feel as if I have not just one identity, but a large number of different identities, all making up, in layer after layer, the pearl that is my personal identity.

Are You Chinese, Japanese or Korean?

I'm currently reading Yasutaka Sai's book, The 8 Core Values of the Japanese Businessman: Toward an Understanding of Japanese Management. In his third core value, "Aesthetics and Perfectionism," Sai retells a story about three different Asian perspectives as to what is aesthetically desirable (pp. 55-56):

Sen no Rikyu (1522-1591) was tea master to the leaders Oda Nobunaga and Toyotomi Hideyoshi and founder of the Sen school of tea ceremony. One bright autumn day, having invited guests for a tea ceremony, he ordered a young monk to clean the small temple garden. The monk swept up every fallen leaf and told Rikyu that the job was finished. The tea master glanced at the scene and stepped down into the garden. He gently shook two or three trees until a few dead leaves fell to the ground. "Now the stage is set for our guests," he said.

A south Korean intellectual has criticized this incident as typical Japanese affectation. He said that a Chinese would probably have left the garden clear of leaves, as the priest had cleaned it, and a Korean would have held the ceremony with all the fallen leaves just as they were, in their natural state, finding that truly beautiful.

So what are you? Is your aesthetic sense "Chinese," "Japanese" or "Korean?" (I do think that Singapore, being a Chinese-majority country, does have a Chinese sense of aesthetics.)

Bedtime Music: Uhm Jung Hwa - Da Ga Ra

When I lived in Korea, I discovered that about the only popular music that's played there is Korean pop (K-pop); it was very rare to hear anything else on the radios (although you could easily buy cassette tapes and CDs of other types of music). In the late fall of 2001, there was a song that came out that really appealed to me with its catchy melody. I spent some time trying to find out who the singer was and the song's title. The singer turned out to be a young woman by the name of Uhm Jung-Hwa (엄정화), who also acts and, apparently, has recently started selling her own line of lingerie. The song is "Da Ga Ra" (다가라), which is on her seventh album, "Hwa" (화). This was the first of about ten albums I bought in Korea.

SG Acrnyms

Pop quiz, hot shot! Think you know all the Singapore acronyms? (We're an abbreviated society here. ;) ) Here's a small sampling of the various three-, four- and five-letter acronyms that are commonly seen in Singapore. (I'm skipping the two-letter acronyms altogether.) Name the following:

ACM
AMK
AYE
BKE
CBD
CCA
CNB
COE
CPF
CTE
ECP
ERP
HDB
KJE
LTA
MAS
MOE
MOM
MRT
NKF
NLB
NTU
NUS
PAP
PCK
PIE
ROM
SAF
SBS
SGX
SIA
SPG

ACJC
CAAS
CHIJ
MUIS
NETS
NTUC
ROMM
PSLE
SMRT
TIBS

SAFFC
SINDA

Bonus Question: Name the 5 C's.

Now, before you get your knickers in a twist, here are some hints:
* Most acronyms are the same number of words as there are letters, but not always.
* Many of the acronyms ending in "E" are "expressways," but not always.
* Most of these acronyms are serious (e.g., government departments, businesses, educational institutions, etc.), but a few are cultural acronyms.
* Finally, almost all of these are or can be used in everyday conversations.

Answers can be found in the comments, or you can cheat and click on the Wikipedia link above.

Do You Measure Up?

I wish I had more time for blogging; every week Asia Weekly has at least four or five stories that I'd like to quote from. This is one of those stories.

The search is on for ideal females to present medals at the Olympics, says the South China Morning Post. Citing a Xinmin Evening News story that offered a "glimpse of what the government defines as the ideal beauty," it reported on criteria used by judges combing through Shanghai's top universities to fill the 40 slots reserved for local beauties. Presenters must be between 18 and 24 and meet 15 body-type requirements, including:

"The whole body should not be clumsy, too fat or slender, unbalanced or an abnormal shape."

"The distance from the forehead to the base of the nose, from base to tip of the nose, and from tip of the nose to chin should be equal."

"The length of the eyes should be three-tenths the length of the face."

Shoulders must be "full and even . . . not drooping or shrugging."

"Soft and smooth" thighs, with "slightly protruding calves."

While I've read articles about people trying to "quantitize" beauty before, the fact that the Chinese are using such a system strikes me as being rather Asian. When companies may literally have thousands of qualified candidates for a job, Asian companies often use unusual criteria to weed out some of the competition. Height requirements are a very commonly used criteria whereby short people (occasionally men, but more often than not women) are excluded from a job, even though height may have no role in the person's ability to do that job. I've read several stories about women, desperate for jobs, who have gone through painful bone-lengthening surgeries in China that sometimes create unintended deformities. This type of surgery is, under normal circumstances, perfectly acceptable, being used primarily for people who have one leg longer than the other - an aunt of mine could have benefited from such a surgery had she been younger when the surgery was first developed. However, it's sometimes done here in Asia as an elective surgery on people who normally have no need for such a surgery.

Likewise, it was quite common for Korean companies, when I lived there, to discriminate against potential employees on the basis of their English skills. Once again, more often than not, there was frequently no need to use this criteria because the company didn't necessarily need anyone to communicate in English on the job; however, to whittle down the number of acceptable resumes, young Koreans often had to score above a certain number on one of several standardized tests (which most of my students took once every month, even before knowing how they had done on previous months' tests).

So I'm not surprised that the judges would use so many requirements to select forty women for a two-week job at the Olympics. I wouldn't be surprised, either, if several thousand women tried out for the forty slots. Perhaps for the 2012 London Olympics, some enterprising TV producer will create a reality-TV show, perhaps along the lines of "American Idol," where the London presenters will be chosen publicly.

Odd Stories from Asia

I picked up a copy of Asia Weekly yesterday; this is a small magazine published in Hong Kong, made up primarily of news stories about Asia from newspapers and magazines worldwide. In a recent issue (#40; December 10th-16th), there were a number of short but very odd stories that are worth sharing.

First, in the "Would You Believe It?" section, a couple of stories from China:

Health requirements are so strict for women hoping to enter the People's Liberation Army that some recruits try to make up for deficient oral health by replacing their rotten gnashers with dog teeth, reports China's Shenyang Evening News. According to an "unnamed military expert," one recruit from a recent class of 268 young women in Shenyang "failed her physical check last week because she had canine [dog's] teeth."

Doctors in China admit they are baffled after a man began to perspire green sweat. Cheng Shunguo, 52, of Wuhan, says his sweat turned green in the middle of November. "I noticed that my underwear and bed sheets were all green," he said, reports Ananova. Doctors carried out blood tests on Cheng, but found everything to be normal. "We cannot find the cause," admitted a spokesman for the hospital, which reported the case to media in the hope of finding a solution. In 2004, a similar case was reported in China's Guangdong province.

A migrant worker from Chengdu has suffered from a "strange affliction" since 1996, reports China Daily. When suddenly gripped by bouts of the unknown illness, the middle-aged woman is only able to walk backwards. Doctors have been unable to find the cause.

The next story comes from a two-page feature, "My Own Private Korea," which is a selection of excerpts from the writings of George Clayton Foulk, an American naval officer who was an intelligence officer attached to the US Embassy in Korea in the early 1880s (and who was fluent in Korean). The following excerpt comes from the forthcoming book, Inside the Hermit Kingdom: The 1884 Korea Travel Diary of George Clayton Foulk (which sounds fascinating):

A private encounter with two female entertainers:
At one place, two rather pretty girls came in. As usual at first, they were scared out of their wits at the sight of a man with short hair, and "red" (brown) at that. But after I had showed them a mirror, some photographs, &c., and had talked a while, they became quite at home. They sang for me, and told me stories. Suddenly one of them, the prettiest too, reached behind her and brought out a brass bowl, the Korean chamber pot, which girls of caste and officers always carry with them (by a servant) when they go away from home. Without moving an inch from her position, three feet from me, she put this under her clothes, and while she made the pot ring, went on with her conversation as if nothing at all unusual was going on! Great Caesar! I have been to strange lands, but I never experienced anything like this!

Finally, an obituary for a Malaysian policeman who had plenty of chances to die while on duty but finally passed away at home:

To most of his colleagues, as well as the criminals he was chasing, Kulasingam Sabaratnam, or "Kula," might have well been the toughest person they knew on the Royal Malaysian Police Force, says The New Straits Times. He was known for taking risks and surviving them. "Since you all have wives and families, let me go first," he usually told his officers before an action. "I'm not married." Kulasingam's fierce dedication to his work helped to bring about the demise of 25 secret societies and several of the most notorious criminals active in Malaysia during the 1970s, such as the "infamous" robber Botak Chin. In his 35 years on the fource, Kula was spashed with acid, shot, attacked by an axe-wielding psychopath and nearly crushed by a falling tree. In the end, he died after slipping in his bathroom and fracturing a hip. He was bedridden after hip-replacement surgery and died November 29 at the age of 77 after contracting pneumonia. Over 200 people paid their last respects to the former Johor Criminal Investigation Department chief at his funeral.

Inna lillahi wa inna ilayhi raje'un.

Ask an Expat

This is a diary I wrote for Street Prophets' "Ask a..." series. You can go to the original diary by clicking on the title above. This is actually the second "Ask a..." diary I've written there, the first being "Ask a Muslim," written back in June. I'm more than happy to entertain questions here on this topic, but I think you're more likely to find many other questions being asked and answered over at Street Prophets, so please visit there as well.

For this "Ask a..." diary, I thought I'd go over ground that's not necessarily religious or political, but should (insha'allah) be of interest to people. I've been an expatriate for over six years now, having lived in two countries, South Korea and Singapore. I was in South Korea for a little over one year, and have been in Singapore ever since. (I've also visited Malaysia a number of times, and have gotten to the point where I feel confident traveling around Kuala Lumpur.) I am now a Permanent Resident (PR) of Singapore, equivalent to the US's "Green Card," and am expecting to receive a letter in the mail sometime this month from the government, offering me citizenship. (Singapore will grant citizenship to PRs who have lived here for two years; this month marks the second anniversary of my PR status.) I get a fair number of questions from people who are interested in where I live (or have lived), what it's like, what it takes to become an expat, and so on. I thought I'd write up a small FAQ of my own, and then answer any questions y'all may have.

So, how do you like Singapore?
This is perhaps the most common question I get here, especially from taxi drivers. Being a Caucasian, I'm very much in the minority, ethnically speaking, so it marks me out somewhat. Most taxi drivers will know that I'm a PR (especially if they pick me up in front of my apartment block; I live in a very "heartlander" type neighborhood). What they don't know is how long I've lived here. And because I've been here a long time, S'pore has become "home." It's a nice place; it has its ups and downs, just like any other place, but there are more good things here than bad, at least for me.

An alternative question I get is "What's it like in Singapore?" The short answer is, "Hot, wet and green." (This is the jungle, after all.) Another alternative question is "What's the weather like there?" And the short answer, once more, is "Eternal summer." Seriously. There's only one season here all year long.

How did you become an expat?
I had gotten into a disastrous online relationship with a woman in Europe. Everything had gone well up until the point I met her at the airport; after that it went downhill. So I returned to the US with a brand new passport and a reawakened interest in traveling. I had always loved traveling, doing quite a bit of it when I lived with my parents. But I hadn't gone hardly anywhere for most of my adult life. And I felt like my career had stagnated. So I asked myself, do I want to resume my career? Or do I want to try something completely different? I chose the "different." I had come across an ad for English teachers in Korea. On a lark, I sent my resume to this agency, which responded very quickly. Yes, they were willing to help me find a job. And, in fact, they worked rather hard trying to land a position for me. Two schools were interested in hiring me, but things fell through. Then a third school became interested, and they contacted me. (Called me at three o'clock in the freakin' morning. My aunt: "J, someone's calling you from Korea!" Told her the next morning that I was thinking of working there. Her response: "That's crazy!" But she had said the same thing when I told her I was a Muslim, and that had worked out just fine, too. :) )

However, in all honesty, I had been really struggling with the idea of whether to work overseas in those weeks when I was waiting for a job to come through. One week, I would be, "Yes, I'm absolutely going to go work in Korea," and the next week I would be, "There is absolutely no way I am going to work in Korea!" I asked quite a few people for their opinions. Finally, I talked to my Dad. "What do you think?" And he said, "Go!" He had been stationed in Japan in the '50s with the Air Force, so he knew somewhat about being an expat, especially in Asia (granted, his knowledge of Japan is completely out of date with what it's like there now). But his main argument was that, by going, I would grow, intellectually, from being exposed to the new culture. And that was very much the case. (Interestingly enough, when I talked to my Dad's twin brother a few years ago, asking him what he would have said, my uncle said that he'd have said the same thing.)

So I arranged a flight to Korea - and then 9/11 happened. I was scheduled to leave the US on the 14th or so. But with the disaster, I had to rebook my tickets, so I actually left for Korea around the 22nd. The flight to Korea took 14 hours. I flew into Incheon in the evening, and was rushed to another plane by some woman from the agency. I was the last passenger on my next plane (they had held up the departure so I could get on board). From Incheon it was a one-hour flight to Busan, where I was met by several people from my new school, including a young American teacher who was acting as the "HOD" (head of department). And we drove into Busan, where I got a room at a "love motel" (the other teacher actually recognized one of his female students coming out of the motel - alone), and then we went to a coffee shop for a couple hours where I started to get my bearings about what life was like in Korea.

How can I become an expat?
Find a job overseas. Seriously. Unless you have a small fortune tucked away (usually a quarter-mill at the minimum), the only way to live as an expatriate is to work for a company in another country (that is, until you get your PR status). The two most common routes for finding work overseas is either by working for a multi-national or to become an English teacher. Surprisingly, the latter strategy is not a bad option. Teaching is the type of job that's in fairly high demand around the world (especially in eastern Asia), and can be fairly rewarding, both professionally and perhaps even financially. You won't get rich working as a teacher but, depending on the country and its cost of living, you may be able to save a significant portion of your paycheck. (I saved a heck of a lot more money working in Korea than I ever did from working at my jobs in the US.) Working as a teacher can also lead to free travel around the world. Many schools offer free airfare to and from their country for their expat teachers, in addition to a 13th-month bonus if they complete their contract. One colleague and his wife (and their dog) went from country to country, seeing the world while he worked for a year in each country.

What's the food like?
In Korea, Korean food is by far the most common type of food available. A lot of restaurants specialize in a very limited menu, even as low as two or three dishes. So if you're feeling like eating a specific type of food, you have to go to the restaurant that serves it. One other thing that was unique to Korean restaurants was "service." Many restaurants and coffee shops gave "service" after a meal, meaning, you could get your choice of a free cup of green tea or coffee, or a small container of ice cream. (Actually, speaking of "service" as we normally use the term, many of my colleagues thought that, if we should ever open up a restaurant in our home countries, that we could make a fortune if we ran the business like the Koreans do. The level of service that Koreans provide, even at the tiniest restaurants, is far superior to anything you'll find in the US or Canada.)

In Singapore, the type of food available is much more wide ranging, as would be expected from such an ethnically diverse country. Because the country is primarily made up of ethnic Chinese, Malays and Indians, those three types of food are extremely common here. A lot of food is also served here at "hawker centers" or by "hawker stalls," which are tiny hole-in-the-wall kitchens that, once again, serve a very limited menu.

Three other things to note about food: In both countries, spicy food is extremely commonplace. Koreans tend to favor red pepper paste; Singaporeans (and Malaysians) chili sauce. Also, seafood is much more common here than in the US. Squid is highly favored in both countries. Koreans often eat dried cuttlefish with mayonnaise and red pepper paste. Finally, if you just gotta have western food, that's also fairly common in both countries. The tentacles of McDonalds, KFC, Burger King, Pizza Hut and a whole slew of other American fast food restaurant chains are spread throughout Asia.

Do I have to obey the law there?
This is a controversial question, for some reason, that some people find hard to grasp. The obvious answer, of course, is "yes." If you commit a crime here, you will be tried, sentenced and then (probably) deported after you've served your sentence. It doesn't really matter that you're a foreigner; you'll go through the legal system just like any local citizen (and the embassy almost certainly won't help you either). Each country has its own set of laws and punishments, and some of those laws and punishments can be very severe. If you should have, for example, over a certain weight of drugs in your possession, Singapore (and Malaysia) won't hesitate to execute you. Singapore (and Malaysia) will also cane prisoners for certain offenses, as Michael Fay found out in 1994, and the caning often produces permanent scars on the prisoner's buttocks. Moreover, various countries have certain taboos that will cause legal problems. For example, in Thailand, it's illegal to deface a portrait of the King. Last December, a Swiss man drunkenly spray-painted over the Thai King's portrait. He was caught, tried, and sentenced to 10 years in prison. This past April, the King pardoned him after he spent a few weeks in jail, and he was deported. Moral of the story: Do as the Romans do.

When are you going to come home?
I have no idea. I have no plans at the moment to return to the US, and fear that, the next time I do come back home, it will be for someone's funeral. Other than that, I'll probably be here for a long, long time. (Insha'allah.)

Funeral Masks

"Pastor Dan" at Street Prophets had an interesting diary the other day about a recent funeral he attended. He saw a woman take a picture of the deceased and asked the question, "Why do people take pictures of the dead?" While I'm certainly no expert on the subject, I decided to add a couple of comments to that diary, which have been expanded upon below. This is what Dan originally had to say:

An Aged Relative took a snapshot of the deceased to add to her collection. She said she had one of her mother, father, and sister.

This is one of those customs I don't judge but can't pretend to understand. I suppose it's no odder than laying out the decedent in the front parlor, a custom still followed in some sub-cultures.

But yeah, what gives?

Several people who had made earlier comments on Pastor Dan's diary noted the popularity of photographs taken of the dead during the Victorian age, but the practice actually goes back thousands of years. I'm not sure if anyone knows exactly when the practice of making a death mask or funeral mask first started, but this practice has occurred in many different cultures. Both the ancient Egyptians and Greeks made funeral masks for their dead, especially for royalty. Some of these masks are very famous and familiar to us; others not so much. Of course, nearly everyone will recognize the funeral mask of King Tutankhamen, made of gold and a number of semi-precious stones, including lapis lazuli, carnelian, quartz, turquoise and obsidian, plus colored glass. However, the Egyptians also made mummy masks for non-royal subjects, both men and women, up through the Roman era. These masks were much less expensive than royal masks, of course, often being made of "cartonnage," which was a process similar to papier-mâché in which layers of linen were plastered together, molded and then painted. In later periods, papyrus scrolls were used in place of the linen. (Source)

Heinrich Schliemann, the amateur archaeologist who discovered the ruins of Troy, is also famous for having dug up the shaft graves of Mycenae. Among the art objects found in the shaft graves of Mycenae's Grave Circle A included what is now known as the Mask of Agamemnon, made of gold, although the mask (along with four others found at Mycenae) are now dated to the Late Helladic I period (c. 1500-1550 BCE), perhaps 200-250 years or so before the life of the actual Agamemnon (if he was, in fact, an historical figure, which I believe he was).

Gold, of course, was a popular choice of material for royal death masks around the world, but other materials were used as well. Wood was a popular material in many cultures, such as the Ibo (right) and the Egyptians, being abundant and easy to carve. Jade was popular among the Mayans and the Chinese, the latter also making funeral masks in bronze.

Into the Roman era, we find a significant difference between the earlier peoples versus those of the later antiquity: the funeral masks are kept among the living instead of being buried with the dead. The ancient Romans made funeral masks of their ancestors, normally of wax, but hung them in the front lobby to their home so that visitors could see the visages of prominent ancestors (especially those who had held public office, such as the consulship). In Tom Holland's book, Rubicon, he wrote:

"Beyond a portico designed to echo the features of a temple, the walls of the atrium were hung with forbidding images, the wax death-masks of magistrattes, bearing witness to the honours won by the family in the past. Painted lines connected the portraits, reaching backwards into time..." (p. 116)

In the West, the practice of creating funeral masks has lasted into the twentieth century, even at a time when photography has made the masks irrelevant. Ludwig van Beethoven's plaster funeral mask has survived to this day (top photo, above), as has that of the Bohemian-Austrian composer Gustav Mahler. What's interesting is a comment made by a friend of Beethoven, Stephan von Breuning:

"Such casts of great men are often permitted," wrote Bruening beforehand, "and if we forbade it, our refusal might afterwards be regarded as an encroachment upon the rights of the public."
(Source)

The alleged death mask of Bruce Lee.