The job opportunities being more abundant in America. Immigrants come to America is for better job opportunities and to make more money. In particular, young people, are leaving poorer parts of the world in search of job opportunities in the richer part of the world. When I was younger, my mom would always tell us about her life in Cambodia. This is her story.
My mom was born and raised in a bucolic trading village in Cambodia.
Her parents sold charcoal at the local marketplace for a living. Kennedy airport in New York, United States. My first time on the airplane was an awesome experience. I had high expectations of the United States since all my relatives, who had lived in the United States always bragged about the prosperity and the positive vibe of the United States. I cannot say they lied about their experiences, since they lived in the United States when the economy was better than when my family moved to the United States. In either case, my family has not seen any significant changes.
States were single men from cities in Norway. Every single person however, always had different reason for going to the United States. A lot of the early settlers were farmers, so they would often leave to find land in the U. One thing that helped open up. For centuries, dreams have been the reason for immigrants to come to America. I am Indian-American.
Neither there, nor there — but somewhere in between. I lived in India for the better part of the first 5 years of my life, and once I moved back to the U.
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With my broken English, my funny accent, and the fact that I had no idea who Pikachu was, I may as well have been from another planet. I was a quick study, though: I laboriously repaired my accent, always making sure to pronounce my Vs and Ws correctly, and never allowing my Rs to linger on my tongue for too long; I watched all the "Blue's Clues" I could get my hands on; I asked my parents to take me to movies, the works. However, despite all my efforts otherwise, I felt culturally inept. So I stepped up my efforts. I began shirking my Indian-ness and wholly adopting American culture in an attempt to fit in.
I spent the better part of my teenage years acting as though my own culture was backwards, primitive, and something worth being ashamed of. I turned up my nose at Indian food, maligned religion, and was just kind of a brat. I tried so desperately to lose all the things that made me different so that I could fall into a dominant narrative that wasn't mine and didn't need to be mine — despite how much the world sometimes made and still makes me feel otherwise. I had made an error in naively assuming that assimilating wholeheartedly would make my life easier, but the truth is: whiteness didn't fit.
And somehow, full on Indian-ness didn't either, given that I was mostly raised and schooled in America. I didn't feel as though I could relate to either fairly. In retrospect? As much as I desperately wanted one label or the other to fit in an absolutist fashion, they never needed to: it's okay to be who I am, the way I am. I think I fall somewhere in between Indian and American; I am the definition of a hyphenated, hybrid identity. The truth is, it's okay to feel like you're neither here nor there — we are all shaped by the experiences we've lived through.
There is no right way to be Indian, and there is no right way to be American.
Why an Indian girl chose to become an American woman
We're formed by our individual experiences and beliefs, and it's daunting to collapse millions of experiences into one label for a curious stranger or even yourself! Ordinary Americans enjoy not only security and dignity, but also comforts that other societies reserve for the elite.
As Irving Kristol once observed, there is virtually no restaurant in America to which a CEO can go to lunch with the absolute assurance that he will not find his secretary also dining there. Given the standard of living of the ordinary American, it is no wonder that socialist or revolutionary schemes have never found a wide constituency in the United States.
As sociologist Werner Sombart observed, all socialist utopias have come to grief in America on roast beef and apple pie.
As a result, people live longer, fuller lives in America. Although at trade meetings around the world protesters rail against the American version of technological capitalism, in reality, the American system has given citizens a much longer life expectancy and the means to live more intensely and actively. The average American can expect to live long enough to play with his or her grandchildren. In , the life expectancy in America was around 50 years; today, it is more than 75 years. Advances in medicine and agriculture are the main reasons. This increased life span is not merely a material gain; it is also a moral gain because it means a few years of leisure after a lifetime of work, more time to devote to a good cause, and more occasions to do things with the grandchildren.
In many countries, people who are old seem to have nothing to do; they just wait to die. In America, the old are incredibly vigorous, and people in their seventies pursue the pleasures of life. Indeed, America's system of technological capitalism has over time extended the life span of both rich and poor while narrowing the gap between the two. In , for example, the rich person lived to 60 while the poor person died at Today, the life expectancy of an affluent person in America is 78 years while that of the poor person is around Thus, in one of the most important indicators of human well-being, the rich have advanced in America but the poor have advanced even more.
Equality Critics of America allege that the history of the United States is defined by a series of crimes-slavery, genocide-visited upon African-Americans and American Indians.
The Irish experience and the meaning of modern diaspora | Aeon Essays
Even today, they say, America is a racist society. The critics demand apologies for these historical offenses and seek financial reparations for minorities and African-Americans. But the truth is that America has gone further than any society in establishing equality of rights. Let's begin by asking whether the white man was guilty of genocide against the native Indians.
As a matter of fact, he was not. As William McNeill documents in Plagues and Peoples, great numbers of Indians did perish as a result of their contact with whites, but, for the most part, they died by contracting diseases-smallpox, measles, malaria, tuberculosis-for which they had not developed immunities. This is tragedy on a grand scale, but it is not genocide, which implies an intention to wipe out an entire population. McNeill points out that, a few centuries earlier, Europeans themselves contracted lethal diseases, including the bubonic plague, from Mongol invaders from the Asian steppes.
The Europeans didn't have immunities, and the plague decimated one-third of the population of Europe, and yet, despite the magnitude of deaths and suffering, no one calls this genocide. So what about slavery? No one will deny that America practiced slavery, but America was hardly unique in this respect.
Indeed, slavery is a universal institution that in some form has existed in all cultures. In his study Slavery and Social Death, the West Indian sociologist Orlando Patterson writes, "Slavery has existed from the dawn of human history, in the most primitive of human societies and in the most civilized.
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There is no region on earth that has not at some time harbored the institution. The Chinese, the Indians, and the Arabs all had slaves. What is distinctively Western is not slavery but the movement to end slavery. Abolition is a uniquely Western institution. The historian J. Roberts writes, "No civilization once dependent on slavery has ever been able to eradicate it, except the Western.
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