By doing so, many Filipinos enjoyed fishing, hunting, and farming during their spare time, things that they also would enjoy back in the Philippines. They enjoyed these activities with each other, and others including Hawaiians and Asians. These kinds of activities were simple, yet important because of its ability to bring a variety of cultures into a single unit. A famous, yet illegal tradition that Filipino people continue is chicken fighting. Many argue that this is a cultural activity that has been around in the Philippines for years. When brought to Hawai‘i, many locals adapted to the tradition and still participate in it today. Filipinos adaptation to Hawai‘i include their willingness to make changes from their lifestyle, but they also bring a sense of tradition that intermixes with various other practices, and creates a “local” feel to Hawai‘i’s society. Their contributions of this cultural practice, and various others create the diverse society that Hawai‘i has developed.
Although Filipinos have struggled, bringing their sense of culture has made an immense impact and change. Through all of the obstacles that the Filipino immigrants and generations have endured, there have been many positive and negative outcomes from various angles of Hawai‘i’s society. Many ethnicities knew the importance of continuing certain traditions in order to perpetuate the culture. Regardless of the problems faced, the Filipino immigrants have bravely set a path for their future offspring to create a lasting legacy in Hawai‘i. Since 1906 the Filipino people have made their mark in Hawai‘i and are a big part of the history and diverse culture that makes Hawai‘i unique.
There have been many successful and prominent people of Filipino ancestry wh...
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...ative culture, and created a new one here in Hawai‘i. Their hard work has paid off with the constant flow of Filipinos who continue to become leaders and share their talents in unique ways. By persevering through their struggles and continuing the traditions, they instill in newer generations the sense of identity as a Filipino in Hawai‘i. Their history shows a great deal of overcoming obstacles and working alongside Hawaiian, Japanese, Chinese, and Portuguese people instead of against them. The 15 sakada pioneers would be happy that the trail they created has led to a community of Filipinos involved in politics, government, education, media, and popular culture. This could not be said about Filipinos 100 years ago. Because of this, the Filipino culture has contributed to the authenticity and uniqueness that continues to set Hawai‘i apart from the rest of the world.
One of the most important aspects of Hmong culture is the group and family dynamic. The Hmong considered farming their most important duty because it was a major source of income when they were in Laos. The story regarding the Hmong family who attempted to grow vegetables inside their second story apartment was an example of this (Fadiman, 1997, p. 226). The Hmong found the transition difficult since the thing they knew best, farming, was taken away from them. Thus, they were forced to fit into roles that were foreign to them.
The Hawaiian culture is known throughout the western world for their extravagant luaus, beautiful islands, and a language that comes nowhere near being pronounceable to anyone but a Hawaiian. Whenever someone wants to “get away” their first thought is to sit on the beach in Hawai’i with a Mai tai in their hand and watch the sun go down. Haunani-Kay Trask is a native Hawaiian educated on the mainland because it was believed to provide a better education. She questioned the stories of her heritage she heard as a child when she began learning of her ancestors in books at school. Confused by which story was correct, she returned to Hawai’i and discovered that the books of the mainland schools had been all wrong and her heritage was correctly told through the language and teachings of her own people. With her use of pathos and connotative language, Trask does a fine job of defending her argument that the western world destroyed her vibrant Hawaiian culture.
Written by Margaret K. Pai, the Dreams of Two Yi-min narrates the story of her Korean American family with the main focus on the life journeys of her father and mother, Do In Kwon and Hee Kyung Lee. Much like the majority of the pre-World War II immigrants, the author’s family is marked and characterized by the common perception of the “typical” Asian immigrant status in the early 20th century: low class, lack of English speaking ability, lack of transferable education and skills, and lack of knowledge on the host society’s mainstream networks and institutions (Zhou and Gatewood 120, Zhou 224). Despite living in a foreign land with countless barriers and lack of capital, Kwon lead his wife and children to assimilate culturally, economically, and structurally through his growing entrepreneurship. Lee, on the other hand, devoted herself not only to her husband’s business but also to the Korean American society. By investing her time in the Korean Methodist Church and the efforts of its associated societies, such as the Methodist Ladies Aid Society and the Youngnam Puin Hoe, Lee made a worthy contribution to the emergence and existence of Hawaii’s Korean American community.
So now you have met the Kickapoo Traditional Tribe of Texas. You’ve learned about their lives, seen their journeys, and traveled with them from the past to the present. In all I hope this paper gives a greater understanding of the history and a look into another culture to broaden minds.
Jovik, Sonia P. and James O. Jovik. (1997). “History.” Atlas of Hawaii. Honolulu: University of Hawaii Press, p.408.
Hawaii is arrival. To arrive in Hawaii is to follow all of history, one group at a time. To the Kanaka Maoli, the people who first traveled in ancient times across the ocean in canoes and small boats from Polynesia, Hawaii was the promised land. It was the end of their pilgrimage, the land of powerful spirits and gods in need of worship. The Kanaka Maoli developed a complex society around this new land and these new spirits; a free society built around peace, love, and worship of one’s homeland. This way of life flourished for thousands of years, until the arrival of Christian missionaries in the 18th and 19th centuries declared their freedom evil, their nakedness vile, and their gods false. Christianity flooded the shores of the islands, pulling with it white entrepreneurs, who set up massive farms and plantations to take advantage of Hawaii’s unique agriculture, and Japanese workers for those plantations, with whom Christianity gained its strongest base in the islands. Then came the political opportunists, who in less than one century pulled the Hawaiian monarchy up to its highest levels of Western pomp and circumstance, only to tear it down again with the overthrow of Queen Liliu’okalani in 1893 with help from the United States Government (who later annexed the island chain). Next came the arrival of the expatriates; the tourists; the haoles (whites) who saw Hawaii as nothing more than a tropical novelty or an escape from their stress-filled lives back on the mainland. Statehood came quickly in 1959, as did immigrants from the Phillipines and Korea. I came in 1995, with my haole military family, to a land that would become my adopted home the way it had for so many others. I found a land carved up like a puzzle; each person, each culture, each idea holding onto their piece with the will of God or gods. Today, there are many Hawaii’s. Depending on where you go, you can witness the poor, the rich, the privileged, the oppressed, the loud, the silent, the passive, and the active.
Ancient Hawaii, an old civilization. This has shaped modern Hawaii and our lives. From its climate, politics, education, religion, art and architecture, technology, economics, and social live. The ancient Hawaiians are fascinating.
While walking down the beach, the white, warm sand mushes between your toes. The sun’s radiant rays beam off your glowing skin. The sound of waves crashing blocks out the external world. There is no other place like the gorgeous tropical islands of Hawaii. The wide range of flowers, cuisine, and wildlife makes it one of the most picturesque places on Earth. It also leads the United States with the highest racial minority rate making it the most diverse state. However, there are numerous hidden dangers of Hawaii, and not all ethnic groups get along causing sharp tensions across the island.
In the chronological, descriptive ethnography Nest in the Wind, Martha Ward described her experience on the rainy, Micronesian island of Pohnpei using both the concepts of anthropological research and personal, underlying realities of participant observation to convey a genuine depiction of the people of Pohnpei. Ward’s objective in writing Nest in the Wind was to document the concrete, specific events of Pohnpeian everyday life and traditions through decades of change. While informing the reader of the rich beliefs, practices, and legends circulated among the people of Pohnpei, the ethnography also documents the effects of the change itself: the island’s adaptation to the age of globalization and the survival of pre-colonial culture.
This quote also describes my first imergency into Malinowski’s ethnography, ‘’Argonauts of the western pacific.’’ It was uncharted waters, and I was left stranded on a beach of an unknown field with only my books to make for friends. This paper will give account of my thoughts as they appeared and evolved on several key issues through the book, concentrating on, what I deduced, to be of either paramount importance to the ‘’Malinowski experience’’ in the archipelagos of Melanesian New Guinea, or to be points of academic debate between me and the author and his work. Firstly, I will explore the position towards the ethnographer and his task in field work, giving account of Malinowski’s contribution to the field of social anthropology as well as providing some contrary opinion. Secondly, I will engage with the ‘’Primitive Economic Man’’ and Malinowski’s critic of him, leading to the depiction of the Kula and its ways, where I will look at how the author approached the system (and the structure) and how that approach had influenced his later observations and analysis. Finally I will look at the functionalists’ perspective on the local soci...
A small archipelago off the northwest coast of Britsh Columbia is known as the “islands of the people.” This island is diverse in both land and sea environment. From the 1700’s when the first ship sailed off its coast and a captain logged about the existence, slow attentiveness was given to the island. Its abundance, in both natural resources physical environment, and its allure in the concealed Haida peoples, beckoned settlers to come to the island. Settlers would spark an era of prosperity and catastrophe for the native and environmental populations.
Missionaries who were devoted to the change of the Kikuyu people took into account none of groups’ communal life, due to traditions and customs. One of the most principal attacks on the Kikuyu people was the attempt to demolish polygamy. In order for them to be accepted by the missionaries, they would have to cease in this practice which was at the heart of the tribes social structure. Despite these reckless attacks on their culture the native...
...e" (Trask xix). This incident beautifully illustrates and signifies tourism's impact in American society. Like most Americans, this woman uses a discourse that has been shaped by tourist advertisements and souvenirs. The woman's statement implies that Trask resembles what the tourist industry projects, as if this image created Hawaiian culture. As Trask asserts, Hawaiian culture existed long before tourism and has been exploited by tourism in the form of advertisements and items such as postcards. Along with the violence, endangered environment, and poverty, this exploitation is what the tourist industry does not want to show. However, this is the Hawai'i Haunani-Kay Trask lives in everyday. "This is Hawai'i, once the most fragile and precious of sacred places, now transformed by the American behemoth into a dying land. Only a whispering spirit remains" (Trask 19).
...Hawai`i’s economy is very dependent on tourism, however many locals are possessive of their land, and as they stereotype tourists, many do not accept others as they have a unity for their own. Numerous individuals feel the desideratum to fit the local stereotype because they prefer not to be labeled as a “haole”. It becomes tough and rather intense for an individual, because becoming haole betokens that you forgot and disregarded the local or Hawaiian quality values and ways of routes, as well as the flowing stream of life in the islands. We need to remind ourselves that regardless of where we emanate from, our skin tone, race, physical characteristics, and so forth, everybody ought to acknowledge just for who we/they are and treat one another like 'ohana and show "aloha", and subsequently, we can determinately verbally express "This is it. This is Paradise" (33).