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Hi Blog. Thanks to everyone for reading and commenting to my next Japan Times JBC Column 90, disputing the discourse that people 1) have to “look Japanese” in order to be “Japanese”, and 2) cannot be Japanese AND something else (such as a different nationality, “race”, or ethnicity). I make the case that many things such as these, once ascribed from birth, are now a matter of personal choice — and that person must claim it (in the face of constant identity policing) in order to own it.
As noted in the column, this think piece is grounded in a debate I had earlier this month regarding an incident with a bank teller in Canada who expressed incredulity at me having a Japanese passport. Thanks for making it the most-read article on the JT Online for two days again this month. Dr. ARUDOU, Debito
PS: Sneak preview of the article’s illustration, by Adam Pasion:
Claiming the right to be Japanese AND more
By Dr. ARUDOU, Debito
JUST BE CAUSE column 90 for the Japan Times Community Page
August 3, 2015
“A Japanese passport? You don’t look Japanese.”
I get this all the time. Understandably: Most people don’t expect a Caucasian to have Japanese citizenship.
It’s just a shame they so carelessly articulate their surprise. No matter where I go, a natural curiosity about my background soon turns into vocalized judgment.
“What an unusual name. Where are you from?”
Me: “Japan” (or, “Born in the U.S., lived in Japan,” if I’m feeling chatty).
Their most common response: “But you don’t look Japanese.”
Or Customs and Immigration at any border: “What’s with the Japanese passport?”
“I’m a naturalized Japanese citizen.”
Again, “You don’t look Japanese.” (That’s the milder reaction. In Jamaica, officials took my passport around the office for a laugh. In the U.S., they rendered me to secondary for a few hours of waiting and inquisition until I missed my next flight. Seriously.)
Trying to dodge these questions by saying “It’s a long story” often doesn’t cut it. (American official: “Oh? We’ve got time.”) Having to school everyone about my background on a daily basis gets tiring, and biting my lip through many an intrusive and sometimes humiliating experience leaves psychological “triggers” after a while.
I realized that last month on vacation in Canada, when a bank teller asked for my ID. Passport presented, out it popped: “It’s funny you have a Japanese passport. You don’t look Japanese.” I snapped back: “Let’s not go there. Lose the racism and complete the transaction.”
Afterwards, I asked the teller (an Asian gentleman), “How would you like it if you produced a Canadian passport and I said, ‘That’s funny; you don’t look Canadian’?” He said, not much, and apologized.
There are a few important details to this story I don’t have space for (see www.debito.org/?p=13381), but the conclusion was that the manager sent the teller home for the day (a surprise to me, as I never asked for any sanction) and then invited me to his office for a chat.
“I understand your frustration,” said the manager, “because I am Metis.” He was referring to his official minority status in Canada as a descendent of First Nation aboriginals and colonial settlers.
“I hate it when people I’m doing business with tell me that I don’t ‘look Metis,’ even after I show my status card.” He said that this kind of behavior was unacceptable at his bank, and in Canada.
Refreshed by this experience, I blogged and Facebooked about this no-nonsense zero tolerance. And then the topic blew up in my face.
Some readers wrote in to say I had overreacted. Instead of jumping straight to “racism,” I could have defused things with a quick explanation of my background or a joke.
Others said that I was defying common sense. A white guy with a Japanese passport expecting no surprise? Unreasonable. (Surprise I do expect. Vocalizing that surprise in a professional setting and calling a customer’s identity “funny” is problematic.)
The critics that really got my goat were those that expressed disgust at my acting so “un-Japanese” (as in, not avoiding conflict) and went on say that, to them, I no longer qualified as a Japanese. (I unfriended them because that’s pretty thoughtless. By their logic, I could murder somebody and still qualify, since some Japanese do murder.)
The most interesting argument accused me of exercising my “white privilege”: “You get to be white and Japanese? You’ve taken this too far!” I had victimized the Asian teller because I had the power in this relationship as a white in Canada’s white-dominated society. (The critic’s thoughtful essay and my answer are archived at www.debito.org/?p=13404.)
For the record, I don’t doubt the existence of white privilege. (You can even find an example on our Community pages: Gregory Clark’s Dec. 4, 2014 “Kick out the touts who rule Roppongi” Foreign Agenda column.) I acknowledge that I have received advantageous treatment worldwide due to my lighter skin color and white background.
But the two of us parted paths at the point where the critic said I could not be “white and Japanese.” I do not believe that they are mutually exclusive. (Neither does Japan: In apartheid South Africa, Japan successfully lobbied to be Japanese and “honorary whites”.)
I’m Japanese and white because I earned it — through decades of study and self-education, acculturation, living and contributing to Japanese society, dedication and sacrifice (including my American citizenship and even my very name), and close scrutiny by the Japanese government of my “Japaneseness” in ways not seen in other countries’ naturalization processes.
I am certifiably Japanese because the Japanese government says I am, and they gave me a tough test to prove it. I am not Japanese but white. I’m claiming the “and.”
So why write a column about this? After all, I got myself onto this sticky wicket by naturalizing into a country with few “non-Asian-looking” citizens.
Because this goes beyond me. What about the people who didn’t have a choice — like our Japanese kids?
It shouldn’t be an issue. They are Japanese children, full stop. And they can be something else yet 100 percent Japanese. It’s not a zero-sum game. (That’s why I am not a fan of the term hāfu.) I say claim the “and.” For them.
Mountains out of molehills? OK, how will you react the 100th time (or the fifth time in a day) that you hear, “Oh, what cute gaijin kids!” Will you stand idly by when people openly doubt your kids’ identity as they grow up and risk being denied equal opportunities in society?
We’re fully formed adults — we can take these sucker punches — but kids need someone in their corner, pushing for their right to be diverse yet belong.
The push must happen until the point where the surprise is switched around — into shock at someone daring to imply that a citizen or resident with a surprising background is not a “real” or “normal” member of society.
Admittedly, careless comments from individuals are not something you can immediately fix, but alienating attitudes about people’s identities should not be expressed in a corporate or official capacity. To anyone. Anywhere. That’s where the push starts.
Don’t get me wrong: People can think what they like. But if they articulate thoughts inaccurate, unkind or alienating about us or the people we care for, we should reserve the right to push back accordingly — and not succumb to the majoritarian identity policing that goes on everywhere.
But let’s come down from ideals and return to the bank counter. The main issue there was not the law of averages determining “normal” or “triggers” or “privilege.” It was one of self-identification.
Pause for a second and take stock of where things are going these days: Somebody can self-identify as Japanese and African-American, and represent Japan at the Miss Universe contest (like Ariana Miyamoto). Or be male and then female or vice versa (like Caitlyn Jenner, Chaz Bono, Laverne Cox and Lana Wachowsky). Or be LGBT and married. Or, like Rachel Dolezal, be white and “culturally black” enough to head a chapter of America’s National Association for the Advancement of Colored People.
A future is emerging where the major social statuses assigned us from birth — e.g., gender, “race,” nationality, even ethnicity — are breaking down. They can be a matter of personal choice.
That’s a good thing. With the unprecedented porosity of international borders nowadays, the notion of a “normal” person is ever eroding. That’s why I believe that anyone should be allowed to shape, control and, yes, claim their own identity.
Now, you might think that Japan, the island society, is unaffected by these trends. I would disagree. As I describe in my forthcoming book, “Embedded Racism: Japan’s Visible Minorities and Racial Discrimination,” the pressure of Japan’s aging demographics is unrelenting. If Japan cannot get over the conceit of having to “look Japanese” to be treated as one, then it cannot make “new Japanese,” and the country will continue to sink into an insolvent economic abyss.
Thus, if our Japanese kids cannot self-identify, hundreds of thousands of them (eventually millions, as people continue mixing) will spend their lives having their identities policed back into being “foreign,” not fitting in when they should be welcomed for all their potential as individuals with more worldly insights.
Let’s knock off the identity policing. Stop telling people who they are. Let them tell us. Let them claim the “and.”
Debito’s 20-year-old historical archive of life and human rights in Japan is at www.debito.org. Twitter @arudoudebito. Just Be Cause appears in print on the first Monday Community Page of the month. Your comments and story ideas: email@example.com