HORIZONS a journal ofinternational writing and art hese ele1nentary school girls from Peleli u are performing T at a luau in Palau. The luau, given for the PREL (Pacific Re­ sources for Education and Learning) Conference in Palau in July, 2000, was also attended by Moving Cul­ tures Conference attendees. Carl Hefner, a KCC representative to the conference, photographed the girls and the photos of the bai on the back inside cover. Moving Cultures: Remaking Asia­ Pacific Studies, is a project funded by a Ford Foundation grant to develop innovative instruction for area studies and a new core curricu­ lum for the the School of Hawaiian, This girl is dressed in the garb of the wmnen of her Asian and Pacific Studies, Uni ver­ village in Peleliu. sity of Hawai'i at Manoa.

Participants studied cultural transformations in Palau created by the inun­ dation of investment, tourists and migrant workers from Asia. The group is developing a new approach to Asian studies that focuses on the challenges presented by moving cultures. The project also will establish virtual class­ rooms connecting faculty and students in Hawai'i to their counterparts in Fiji, Palau and the Philippines. KCC representatives included Provost John Morton, Gail Harada, Colette Higgins, John Cole, Jeanne Edn1an, and Hefner. HORIZONS· A Journal of International Writing & Art

2000 VOLUME VIII TABLE OF CONTENTS

Pyoungsu Kim 2 Korean Culture

Beverly A. Javier 8 Balikbayan: A Filipino Homecoming

Allen Cookson 11 Future United States Citizens

Travis Quezon 18 After the Ox

Geofrey C. Erese 22 Hawaiian Tattoos

Annette Y. M. Lum 26 Traditional Chinese Festivals in Modern Times

Elaine Van Lerber hge 36 Filipino Festivals

Susie Mercado 41 Living with Love and Passion

Tasmin McCoy 43 An Interpretation of the "Good Life"

Donnalyn A. Guillermo 46 The Beliefs of Chinese Buddhists

Rosalynn Edu 51 The Cultural and Medical Uses of Kava

Hidehiro Kuribayashi 54 Changing Customs in Japanese Marriage Ceremonies in Japan and Hawai'i

Alex E. Kang 58 Life in Maunalani Nursing and Rehabilitation Center

Jennifer S. G. Vibert 63 Cyber Culture

Daniel P. Ling 70 Looking Through the Eyes of Yin and Yang

Eric van Rijsbergen 75 Reflections on Once Were Warriors To our readers:

In this issue of Horizons: A Journal of International Writing and Art, we offer a selection of essays that reflects the rich diversity of cultures, interests, and experiences of the students of Kapi'olani Community College. Although the papers submitted explored many subjects, they included this year anum­ ber of pieces that examined different aspects of Chinese culture as seen through personal experience, participant observation, literature and film. As a result, if there is a theme for this year's Horizons, it involves a fascination with this complex, multi-faceted, ancient, yet dy­ namic, culture. However, as always, the range of topics is as broad as our name suggests. There are a number of people that we wish to thank for their efforts in making this year's Horizons a reality. Among them are John Cole, Robin Fujikawa, Carl Hefner, and An­ drew McCullough, all of who encouraged students to submit papers. Carl Hefner graciously allowed us to use a number of photographs for this issue. We thank Moriso Teraoka who also contributed photographs and Heikki Akiona for his time and expertise. We gratefully ac­ knowledge their assistance. And, most of all, we would like to thank the students who wrote and submitted the papers included here. We hope that more students will be encouraged to submit work for future editions of this and other journals that are published here at KCC: Diamond Journal, Spectrum and Ka Nani. It is with great pleasure that we share their work with you.

Frances Meserve, Editor Winifred Au, Advisor

Cover Photo: Chinese Dancer (1998 International Festival) Color Photo by Moriso Teraoka

Back Cover Photo: Okinawan Dancer Color Photo by Carl Hefner Pyoungsu Ki1n

KOREAN CULTURE

INTRODUCTION FOOD

What do most Americans who have Koreans are the only people in East never been there think of when they hear Asia who eat their rice and soup with the name Korea? They rna y think of the Ko­ spoons. Neither the Chinese nor the Japa­ rean War or of the confrontation between nese use spoons with such regularity. The North and South Korea. Or, more positively, Koreans' love for spoons no doubt derives they may think of the 1988 Olympic Games from the many soups and stews they eat and in Seoul or of kimchi, a traditional Korean the national preference for sticky rice. food. I was born and lived for 28 years in Korea is a small country, surrounded Korea. I was educated there from elemen­ by water on three sides. More than half of tary through graduate school and it was its landmass is mountainous. Koreans en­ there that I formed my identity and my way joy a rich and varied menu, however. They of thinking. began growing cereals during the mid­ Korea is located near Japan, with three Neolithic period, and rice cultivation was of it sides facing the Pacific Ocean. Al­ introduced to some parts of the country though its geographical location made it around 2000 B.C. Rice remains the main physically accessible to the introduction of staple and is eaten with an array of side Western culture and institutions, Korea did dishes featuring vegetables, fish and meats. not open its doors to the West until the 19th Fermented foods, such as soy sauce, century. In contrast to some other Asian bean paste, and red pepper, were important countries, Korea was reluctant to accept sources of protein in ear1 y times and remain Western culture until the middle of the 20th Korean favorites. And, of course, no Ko­ century. One important reason for this is rean meal would be complete without the the strong influence of Confucianism. As a ubiquitous kimchi, which is made with fer­ result, although many Westerners are some­ mented vegetables and was essential to the what familiar with Japanese or Chinese cul­ traditional winter diet because of the scar­ ture, Korean culture is more unfamiliar to city of fresh vegetables. Today few homes them. This ethnographic research seeks to are without a refrigerator, but kimchi re­ introduce the Korean people--some of their mains on every Korean table. Each region customs, foods, language patterns and tra­ has its own special kim chi, reflecting varia­ ditions--to those who may not be familiar tions in climate and local traditions. with them. Kimchi reflects the spirit of the Korean

2______Antliropolog1J 200, Instructor: Carl Hefner, Ph.D. people. The five cardinal colors of East food. This preference in food reflects a good Asian cosmology are found in kimchi: deal about Korean culture. Soup and juicy green, red, yellow, black and white. Garlic, foods are relatively easy to share so Kore­ ginger, fermented shrimp or anchovies, red ans come closer through sharing meals to­ peppers, white radish, green onions, and gether. Korean meals feature many soups other vegetables provide color as well as and juicy dishes so spoons are essential. flavor. However, from a cosmological point of The five tastes-sweet, sour, pungent, view, spoons and chopsticks are a natural bitter, salty-are present in all varieties of combination for the Korean people. The kim chi, but kim chi's unique taste is there­ chopsticks represent yang, the active male sult of the fermentation process that unites element, and the spoon represents the pas­ these flavors. sive female element, yin. Together they Koreans also enjoy varied holiday fare. bring a certain harmony. Rice cakes, red bean porridge or glutinous rice are found on most holiday tables. New THOUGHTS AND BEHAVIORS Year's Day is always celebrated with steam­ ing bowls of ttokkuk, rice cake soup. The In many Western cultures, people eat Tano Festival, held on the fifth day of the slowly, enjoying conversation as they dine. fifth lunar month, features cakes made from Koreans, on the other hand, believe that talk rice flour and flavored with mugwort or at the dinner table can bring bad luck. In flowers. Chusok, the Harvest Moon Festi­ part, this is due to Korea's strict Confucian val, is a time for thanking the spirits for a past. In Confucianism, it is considered rude bountiful harvest and for honoring one's an­ to talk when eating. But here are some other cestors. Crescent-shaped rice cakes are possible reasons. There are no separate served at this time, while red bean porridge courses in Korean meals; if people want to is eaten on the winter solstice. These tradi­ enjoy their food while it is still hot, they tions are vivid proof that food feeds both need to eat quickly. This is especially true the stomach and the soul. of soup, which we have seen is an impor­ Since ancient times, red was thought tant part of almost every Korean meal. to drive off evil spirits. On the winter sol­ Koreans also believe that the purpose stice Koreans eat red bean porridge and of eating is to fill one's stomach, not simply sprinkle it around their yards to ward off to enjoy the food. Thus, the faster one eats, evil spirits in the dark winter months. At the sooner the goal is achieved. funerals, the deceased's name is written on At restaurants and coffee shops around a red banner to offer protection and red ink Korea, you often see people fighting over is used to record deaths on the clan regis­ the check. This is because Koreans are in ter. For this reason, Koreans frown on the the habit of having one person pay the en­ use of red ink to write the names of living tire bill. Koreans feel strange when friends people. pay for their meals individually. It upsets Koreans used soup and liquids to ex­ their traditional belief that friendly feelings, tend their ingredients when the country was or chong, should transcend all material con­ poor and families were large. Over the cen­ siderations. By buying each other's meals, turies, they have come to like this kind of Koreans feel closer to each other.

HORIZONS 2000: A journal of international writing and art ______3 In the traditional agrarian society, la­ tutoring and exam schools than on public bor was important. When a daughter mar­ education. ried, she moved to her husband's family's Koreans put great stock in a college home and therefore was no longer available education. It is the most important factor to work on her own family's land. Sons, on in deciding one's career. Another reason for the other hand, stayed with their parents such a focus on education is the devotion even after marriage and were therefore of Korean parents to their children. They more valued than daughters. will do anything to ensure their children's Sons were also important because, un­ success and happiness. Many parents hope der Korea's Confucian tradition, the family that their children will achieve the success name and traditions were passed down that they dreamed of but were unable to through male heirs. When a couple could achieve. not produce a male heir, they would adopt the son of a relative or the husband would ETIQUETTE have a son with another woman in order to guarantee that the family name was carried Korean etiquette is complicated. Re­ on into the next generation. Parents de­ spect for elders is one of the most impor­ pended on their sons in retirement. Sons tant aspects of etiquette for Koreans. If your were responsible for caring for their aging business counterpart is older, then decorum parents and for performing ancestral me­ is very important.· One does not smoke nor morial rites. cross one's legs in front of him or her. It is A family without sons was by defini­ also important to sit up straight in meetings tion unfortunate and unhappy, and a and, when standing, to avoid putting one's woman who could not produce a son was hands into one's pockets. In conversation, hardly considered a woman. To a certain extended direct eye contact can be consid­ extent, this tradition lives on today, even as ered rude. When greeting someone, good more women take jobs in the modern work­ manners demand that one bow slightly place. when shaking hands. Refusing food or drink can be a prob­ THE IMPORTANCE OF lem. It is considered polite to eat or drink EDUCATION at least a token amount of what is offered. It is considered a sign of respect for the host The annual university entrance exami­ to partake of his hospitality. When a guest nation is practically a national holiday in leaves food uneaten, it shows a lack of re­ Korea. All of the newspapers and televi­ gard for the feelings of the host. A West­ sion stations cover the exam. Police cars erner who eats kim chi and other Korean are mobilized to transport late students to foods with gusto will win approval. the exam centers, and parents stand outside the university gates praying for their SOME LINGUISTIC PATTERNS children's success. There are always more students applying to university than there Koreans refer to Korea as uour" coun­ are places. More money is spent on private try, their wives as "our" wife, their houses

4______HORIZONS 2000: A journal of international ·writing and art as u our" house, etc. This is a linguistic ex­ RELIGIOUS TRADITIONS pression of the strong link between the in­ dividual and the group in Korean society. The Korean landscape is dotted with Because of Koreans' strong collective con­ red neon crosses on church steeples, Bud­ sciousness, owe" takes precedence over "I". dhist temples, and spirit posts, which are In Korea, questions are answered liter­ an important part of Korea's indigenous ally; that is, when someone is asked a ques­ folk religion. Many religions coexist in rela­ tion in the negative, e.g.," Aren't you going tive harmony because as the Korean people to school?", a "yes" means, "Yes, I'm not embraced these religions over the centuries, going to school," and a "no" means, "No, I they modified them slightly to fit the indig­ am going to school". Thus, the answer re­ enous culture. For example, Korean Bud­ sponds directly to the question, not to the dhism has been influenced by the indig­ objective situation. enous shaman religion as well as by Con­ In a family- and clan-centered society fucianism and Taoism. Korean Christians like traditional Korea, the precise expression have also been influenced by traditional in­ of family relationships is important. Each digenous beliefs and many perform Con­ person is called something different de­ fucian ceremonies honoring their ancestors. pending on who is speaking. This reinforces Thus, religions are generally practiced ac­ one's place in the family hierarchy. For ex­ cording to broadly held beliefs. ample, a girl calls her older brother oppa, According to an old Korean legend, the her older sister onni, but her younger broth­ Korean people descended from Tan' gun, the ers and sisters by their given names. A boy son of Hwanung, himself the son of calls his older brother hyong, his older sis­ Hwanin, the ruler of Heaven. Hwanung ter nuna. Maternal aunts and uncles have wanted to live in the mountains on Earth different titles from paternal aunts and so his father sent him there to rule the hu­ uncles, and so forth. man race. One day, Hwanung met a bear Commas generally are not used in Ko­ and a tiger that were living in a cave. The rean names. At times, when Korean names two animals wanted to become human be­ are Anglicized, a comma is added to distin­ ings and marry. They begged Hwanung to guish the given name from the family name. help them. He gave to each 20 heads of gar­ Given names are usually made up of two lic and a bunch of mugwort, a special moun­ characters and almost always hyphenated tain plant, and told them they would be­ when Anglicized. There are only a few hy­ come human if they ate these foods and phenated last names: Son-u and Nam-gung stayed out of the sunlight for 100 days. are the most common. It is usually safe to The bear and the tiger tried to obey assume that the single character name is the Hwanung but, after several days, the tiger surname and the hyphenated name is the gave up and left the cave. The bear stayed given name. At work, people generally use inside, eating only garlic and mugwort. On their surname and their work title; for ex­ the lOOth day, the bear was transformed into ample, President Chang (Chang a beautiful woman. She was very happy Sajangnim), Director Kim (Kim but soon found herself lonely because the Kwajangnim), etc. tiger followed her wherever she went and frightened other people away. building. These shrines are part of every­ Finally, she asked Hwanung for help. day life. When a villager has a special wish, "Great Lord, thank you for making me a hu­ he or she might place a stone or a bright man. But I am lonely. Please give me a piece of cloth on the shrine and pray to this husband to keep me company." Hwanung deity. The whole village holds rites honor­ felt sorry for her and took her as his own ing the titular deity several times a year. wife. They soon had a son named Tan' gun These rites are officiated by shamans and who grew up to establish the kingdom of village officials. Tampering with the offer­ Choson, Land of the Morning Calm, in 2333 ings left at village shrines is strictly prohib­ B.C. ited; as a result, one often finds tattered rem­ No one knows if Tan' gun really existed, nants of cloth and elaborate piles of stones but he is an important symbol of the Ko­ around such shrines. rean people and their culture. Many Kore­ At the entrance to rural villages one ans calculate the date from the year of his often encounters pairs of fierce "spirit birth, just as almost all people in the West posts" made of stone or wood. The calculate the date from the year Jesus Christ changsung guard the village from evil spir­ was born. The year 2000 is actually the year its and also serve as boundary markers, 4333 in the traditional Korean calendar. milestones, and guardians at paths leading Twice a year, in the second and eighth to Buddhist temples or Taoist shrines. lunar months, a ceremony is held at a shrine The worship of stones or trees resem­ on the grounds of Sung Kyun Kwan Uni­ bling male or female genitalia is also part versity in Seoul to honor Confucius and a of Korean folk religion. The phenomenon number of his greatest Chinese and Korean originated in the Neolithic Era and is evi­ disciples. This rite derives from ceremonies dent in the artifacts and paintings of the that once honored teachers, ancestors and Shilla period. In the centuries that followed, nature. Over the centuries, this ceremony Koreans have carved phalli from wood and has come to be identified as a rite honoring worshipped stones and trees that resemble Confucius and the sages. It originated in the male organ. The practice is believed to China but today is only observed in Korea. have its roots in fertility rites, the age-old In Korea, the rites in which a shaman desire for male heirs, and the traditional relays human wishes to spirits through of­ belief in geomancy. ferings, song and dance are called kut. Protestantism came to Korea after the These rites also reveal the intentions of the signing of the Korean-American treaty in spirits toward humans. The shaman, or 1882. The medical missionary Horace N. mudang, is an intermediary between the Allen, of the Northern Presbyterian Church, realm of the spirits and human society. came to Seoul in 1884, followed in 1885 by Every village has its own guardian de­ the educators Horace G. Underwood, ity. At the entrance to the village, or at a Henry G. Appenzeller and W. B. Scranton prominent place in the community, a shrine, who set up several Western style schools in or sonangdang, honors this deity. The shrine the capital. Christianity challenged the ba­ can be an orderly pile of round stones, a sic values of Choson society and its believ­ large or auspiciously shaped tree, a pair of ers were subject to persecution in the early spirit posts, called a changsung, or a small years. But, as Christians took an increas-

6______HORIZONS 2000: A journal of international writing and art ingly active role in the anti-colonial struggle forces and configurations in order to en­ against the Japanese in the twentieth cen­ hance human life. P'ungsu understands tury and as missionaries and churches pro­ nature as a living thing and attempts to pro­ moted more educational opportunities, mote human welfare by managing the liv­ Christianity gained acceptance. Today, Ko­ ing energy of the land. Over the centuries, rean Christian churches are actively evan­ this belief system has developed into a sci­ gelizing abroad and approximately 25 per ence. cent of the population, some 9 million Ki (qi in Chinese), a living energy, is the people, are Christians. animating force of all things. The science People have searched for suitable of p'ungsu analyzes this force in the envi­ places to live since the beginning of time. ronment in order to accommodate it in the P' ungsu, Korean geomancy, is a popular best interests of the individual or family. Ki belief which asserts that the natural land­ can be divided into two forces-yin and scape is imbued with mysterious life energy yang. When evaluating a site for a build­ and can determine human fortune. It origi­ ing or grave, p'ungsu practitioners look for nated in Chinese feng-shui-indeed, harmony between these forces. p'ungsu is the Korean pronunciation of this Chinese word. However, p'ungsu has, over CONCLUSION many centuries, developed a somewhat dif­ ferent focus. Chinese geomancy derives Through this ethnographic study I from the Naturalist concept of the Five Ele­ could better understand Korean people and ments, wuxing (ohaeng in Korean), which in the way they behave. It was confirmed that turn developed from Taoist teachings. In their behaviors, attitudes and traditions are Chinese geomancy, the focus is on the flow the products of the cumulative effects of of water and wind, hence the name "feng­ their environment, including the geographi­ shui" (wind-water). Water is relatively cal, social, political, and historical circum­ scarce in China, and the terrain and climate stances of their history. When I consider can be harsh. Chinese geomancers often that all human beings are "social beings," attempt to transform natural conditions. it is not surprising to me that certain of my Korea's topographical conditions and cli­ behaviors and thoughts are the products of mate are generally more friendly to human the common and traditional beliefs of Ko­ habitation. Thus, p'ungsu has developed rean culture. It was a very great experience in a more accommodating direction. Ko­ for me to trace my physical and spiritual rean geomancy focuses on harmonizing roots. with nature and complementing natural Beverly A. Javier

BALIKBAYAN A Filipino Homecoming

Balikbayan: A Filipino Homecoming, a nately, cannot survive his death. medley of eleven stories by Michelle Maria "Simbang Gabi" finds Clara enduring Cruz Skinner, weaves a brilliant, a typical adolescent relationship with her multi-layered tapestry revealing the Fili­ seemingly well-intentioned but overbearing pino heart and soul. From her first story, mother. Clara's rebellion and encroaching which reveals the innocence of a young girl independence, a normal stage of adolescent led by her grandfather to believe that she development, are symbolized in the burn­ can heal, to the last narrative about a young ing of her Christmas pageant gown on the woman recently returned home from pyre and in the blossoming of her friend­ abroad for her grandmother's funeral, we ship with Memet, both of which occur in are given glimpses into the history, rituals, conjunction with Midnight Mass on Christ­ thoughts and beliefs that ere ate this rich and mas Eve, a symbol of hope and new life. unique culture. In her offering, Skinner pre­ This story also introduces the concept sents not only the seemly aspects of Filipino of divergence between members of families life but the seamier ones as well in an effort and between different strata within a soci­ to aid the reader in achieving a more com­ ety. Clara is curious about Mang Lito and plete picture of life in the Philippines. It is his large, impoverished family which is so these elements particular to Filipino culture different from her own: "Sometimes, over­ blended with elements common to all cul­ come by curiosity, I would stand on my bed tures and incorporated throughout and peer out my window, over the wall, and Skinner's pieces, that make her work sig­ into the lot below" (Pg. 15). She is, however, nificant. more tolerant of class differences than her For example, "Faith Healer" shows us mother. Although Clara accepts Memet, the special relationship between Lolo and Mang Lito's daughter, as a friend, her his granddaughter. Grandparents and their mother pointedly neglects to offer Memet grandchildren appear to share an uncondi­ a ride home after a basketball game. Here tional acceptance and understanding that Skinner also suggests the Filipino fascina­ parents and their children seldom experi­ tion with fair skin and its use as a standard ence. The healing power bestowed by her of beauty. In the Philippines, Mestiza, or breech birth and confirmed for her by Lolo Spanish/Caucasian, features are highly de­ when she removed a fishbone stuck in his sirable physical attributes in both males and throat becomes an important part of this females. young girl's self-image which, unfortu- Reaction to death is another common

B______English 257M, Instructor: AndreuJ McCullough, Ph.D. theme in these stories. "All Souls" relates a Hawaiians in the development of tourism young man's experience at his in Hawai' i.) However, in "An American grandfather's graveside vigil. Peping's feel­ Romance" the issue is not economic but the ing of being "dragged down with his own would-be lovers' misunderstandings, mis­ mortality" (Pg. 69) reflects an experience communications, fear (Evelyn's) and insen­ which is common when reflecting on the sitivity (Macarthur's) that prevail in spite death of someone close to us, whether it be of the universal attraction that can arise recent or in the past. And the deaths of those between a man and a woman. we love change us, as Cruz Skinner shows "Taglish," which denotes a combina­ us in "Faith Healer." As noted above, a tion of the Filipino dialect, Tagalog, and the young girl's belief in her healing powers, a English language, represents Filipino inge­ belief which has given her an identity and nuity in their efforts to" Americanize" their a sense of value, perishes because the one culture. Cleverly written in Taglish, this nar­ who believed in them has died. rative depicts a situation which portrays Deception is another concept that this integration as incomplete. Although crosses cultural barriers. "They Don't Give Veronica, the contestant in a game show, is Scholarships to Artists" presents the story able to speak and understand Taglish, she of a moral and ethical dilemma faced by is unable to recognize the two c~rrectly Nino, a sixth grader, who chooses to speak spelled English words in order to win the the truth about his aspiration to become an contest. artist. His classmate, a boy who lies and tells "A Modern Parable: The Elections in the scholarship selection committee what San Lazaro" illustrates the universal re­ they want to hear-that he hopes to become sponses of apathy and fear of involvement a civil engineer-wins the scholarship. This in the face of violence. A few days before tale also illustrates the commonly held no­ an election, a politician is kidnapped in tion that the arts, and creativity in general, broad daylight by two unmasked gunman are less valuable than intellectual pursuits. who, in the course of the kidnapping, shoot "At the Corner of EDSA," "The Tele­ a policeman who has come to investigate. vision Man" and "An American Romance" Upon questioning by other police officers, all appear to address the ambivalent rela­ the victim's friends and other bar patrons tionship many peoples of other cultures ex­ are unable to give any descriptions of the perience with Americans. Because they be­ gunman or help the officers in any way. Nor lieve that all Americans have a lot of money, had they attempted to aid the wounded po­ the people in the crowd predict that the liceman. By their actions, the author implies young American, a Peace Corps worker, not only apathy and fear but also a strong will need to pay a huge sum for an accident sense of how people attempt to survive they assume he caused ("EDSA"). In "The when confronted with violence or a sudden Television Man," the white man's visit to assault the mind finds difficult to accept. film a religious celebration is welcomed for These concepts are also subtly sug­ the exposure and business opportunities it gested within the symbolism of the polluted brings, despite an intuition of undesired river into which" sewage spilled out at night changes that will surely follow. (A possible when nobody was watching" (Pg. 53) and parallel may be found in the experience of "where the little boys swim" ("In the Neon

HORIZONS 2000: A journal of international writing and art ______9 City by the River," Pg. 63). In many cultures, jority of her fellow Filipinos, a contrast ap­ as in many religions, water represents pu­ parently unnoticed by anyone else. rification and cleansing. Here, however, The above examples exemplify Cruz Skinner portrays the water of the river as a Skinner's knowledge of not only the Fili­ "muddy, thick black that looks like it could pino and American cultures into which she suck you right in" (Pg. 53). The river be­ was born, but also a keen understanding, comes the symbol of the corruption, de­ sensitivity, and insight into human nature. struction and depravity that seek to defile Her characters' ordeals, circumstances, and the innocent. This haunting tale finds a per­ reactions to life transcend culture and be­ ceptive young woman, Theresa, observing come instead universal human experiences a child prostitute from a distance in the described within the boundaries of daily life course of an evening out with friends. The in the Philippines. As I read the stories and evening culminates with news of the child's identified emotionally with the different death, news which forces Theresa to con­ personalities, particularly that of Ruth in front the stark contrast between the frivo­ "Balikbayan," I, too, became reacquainted lous, comfortable life of her American with my Filipino heritage, embraced it, and friends and the difficult, impoverished, and experienced my own homecoming. sometimes desperate existence of the rna-

Filipina Dancers Color Photo by Carl Hefner lO ______Beverly A. Javier: Balikbayan Allen Cookson

FUTURE UNITED STATES CITIZENS

INTRODUCTION Over the course of the project, I also became aware of some of the frustrations these How I Became Involved people encounter while simultaneously at­ tempting to master English as a second lan­ guage, learn the entire history of America, When I first decided to participate in and study how our complex political sys­ the Chinese Citizenship Education project tem functions. Hopefully, this paper will as part of Kapi'olani Community College's interest you enough that you will volunteer Service Learning Program, I had no idea some of your own time and energy to this that I would learn so much from these truly truly rewarding cause. dedicated individuals. In fact, I really only chose this project because it would enable METHODOLOGY me to collect data for an ethnographic field study I planned for my Cultural Anthropol­ ogy class. Ironically, this project has turned Getting Started out to be one of the most memorable things I have done thus far in my academic career In order to participate in this Service and I will probably volunteer for this project Learning Program, each volunteer had to again next semester. attend two preliminary orientation pro­ grams, including a general orientation that My Study provided an overview of the program and INS training that informed all of the tutors about the process by which a naturalization From my first day on the job, I became examination is conducted. I found the INS interested in learning about what motivated training to be most helpful in teaching the these individuals to immigrate to Hawai'i, students because the INS examiner who where they came from, their perceptions of spoke at the orientation made it very clear the United States (both pre- and post-immi­ that conversational skill is the area in which gration) and what they miss about their most people fail the exam. She also pointed homelands. I had never given much out that the examiners are aware that many thought to what people from other coun­ of the subjects who take the exam memo­ tries go through in order to become United rize the answers to the questions word for States citizens, much less the intense dedi­ word. Therefore, she informed us that ex­ cation that must accompany their desire. aminers sometimes change the wording of

Anthropology 200, Instructor: Carl Hefner, Ph.D. ______ll the questions slightly in order to verify that Reporting for Duty the examinees fully understand the mean­ ings of the questions being asked. After ·attending the two mandatory The third orientation was very valuable meetings for the Chinese Citizenship Edu­ to me as it covered some basic methods of cation Project, it was time for me to report teaching English as a second language. In for duty. I volunteered to work with the fact, this teaching session was so helpful to students for two hours every Thursday for me that I wish it had been presented prior ten weeks. However, the associations that to my first encounter with the students as hosted the meetings were closed in obser­ it would have provided me with some use­ vance of Veterans' Day, which resulted in ful material to incorporate into lesson plans my logging only 18 hours instead of the for the students. I found that after the ESL originally anticipated 20. It was during my training, which occurred three weeks into weekly visits that I gathered data and made the project, my students became more re­ the observations that are included in this sponsive to my teaching methods and ap­ paper. peared to have better comprehension of the material I covered. The Environment

My study was conducted entirely at the Association of Chinese from Vietnam, Cam­ bodia & Laos and at the Hawai'i Chao Chow Association. These two one-room associations are located right next to each other on the second floor of an old office building on the fringes of Chinatown in downtown Honolulu. Neither of these rooms was air-conditioned and both lacked sufficient teaching aids, such as chalk­ boards, paper, and picture books. Nonethe­ less, they served their purpose in provid­ ing a meeting place for teaching English as a second language, American history and Civics. I was able to collect personal data for my study by asking students questions when working on basic conversational skills. This technique served a dual pur­ pose as it allowed me to collect my data and, at the same time, give the students an op­ portunity to work on the conversational skills they would need in order to pass the naturalization exam. Entrance to one of the tutoring locations Color Photo by Allen Cookson

12 ______HORIZONS 2000: A journal of international writing and art The Students who had already obtained United States citizenship. My subjects were Chinese Nationals who possessed alien registration cards that Key Informants enabled them to reside in the United States. All but three of the subjects I worked with Since the students in the program were over 60 years of age and did not hold spoke English at different levels of fluency, jobs here in Hawai'i. Most of the students I found it most helpful to make sure that had been housewives in their homelands each group had at least one student who and also assumed that role here in the spoke very good English so that he or she United States. The rest of the students had could interpret for the others if necessary. retired from their professions prior to im­ This method worked so well that I used this migrating to the West. Their former careers technique throughout the entire project. If ranged from accountants to mechanical en­ I had not enlisted this help from the more gineers. All of the students reported that advanced members of the class, I would not they survived economically from pensions have been able to gather enough data for that they or their spouses received from my research. former careers. A large majority of them By the fourth session, I had established stated that they also relied economically on close relationships with a male and a female their relatives, usually one of their children, subject who each took great pleasure in

Tutoring center at 114 North King Street Color Photo by Allen Cookson

Allen Cookson: Future United States Citizens ------13 helping me teach the less advanced students nantly spoken. I asked one of the students by translating unfamiliar words into if she would continue to learn English after Cantonese. Because all but two of my vis­ she passed the exam and she said, "No, its to the tutoring site were spent with these there is no need for it at my home." Fur­ two individuals, they became my key in­ ther questioning of this student revealed formants. Interestingly enough, my two that, except for Honolulu International Air­ informants were married to each other and port which was where she arrived over six later revealed that in order to move to and a half years ago and for visits to the America they first became Canadian citi­ Immigration Office, she had never traveled zens. They were both in their mid-fifties outside of Chinatown. and owned their own import-export busi­ ness and also taught tai chi. They informed Motivation for Immigrating me that a person is more likely to obtain a visa and an alien registration card if he or Another interesting aspect of interact­ she enters this country from Canada than if ing with the Chinese students involved in arriving from Hong Kong or Mainland this program was finding out where they China. came from and what motivated them to I am thankful for the fact that I was able move to this country. During my partici­ to form such a wonderful relationship with pation in the tutorial program, I made sure this dynamic duo who proved to be my best that I asked each of my students where he asset in interacting with the other students. or she came from and why he or she de­ I can't think of a better way for the students cided to move to Haw ai' i. After all, I moved of this program to learn than from each to Hawai'i two years ago and still get asked other. Not only did my key informants help that question myself. As I suspe~ted, most those less skilled in English, but they also of them said they came here because they reinforced their own speaking abilities and had family members living here. I was also rehearsed many of the questions they can able to predict the second reason given by expect to see when they take the examina­ some of the students, which was the climate. tion themselves. Even though these answers made sense to me, I wanted to find out specifically why Interesting Revelations my students chose to move to the United States rather than Canada or the United One of the most interesting things I Kingdom. All of them stated that they discovered while working with the students wanted to live in America because of the was the fact that most of them seemed to freedom and liberty we have. One of the live in very tightly knit communities in the men red ted the Bill of Rights as the reason surrounding area known as Chinatown. he moved his family here. Another man Chinatown is a historic area of Honolulu said it was because his family was strug­ "bounded by King, Nu'uanu, and Beretania gling to survive in China and he did not Streets and Nu'uanu Stream" (Gurnani­ want his children and grandchildren to Smith, 50). Many of the students revealed grow up in a Communist society. He said, that they shop, socialize and attend church "America is the land of opportunity. You only in places where Chinese is predomi- can become anything you wish to become

14 ______.HORIZONS 2000: A journal of international writing and art here." Everyone I worked with that day transiate the definition from my textbook, nodded his or her head in agreement. One Humanity : An Introduction to Cultural An­ of the women also added that her family thropology, which defines culture shock as moved here because they can live a better "the feeling of uncertainty and anxiety an life in the United States even with the mea­ individual experiences when placed in a ger amount of money they receive from the strange cultural setting" (Peoples and government. It was statements like these Bailey, 412). One of the women stated that that made me realize just how fortunate I she was nervous about failing the citizen­ am to be living in this country. Many of ship test and wondered if that counted as these people seemed perfectly content liv­ culture shock. I then asked her if she liked ing at what is officially considered the pov­ living in Hawai'i more than in Hong Kong erty level as long as they have both family and she said, "Yes." I told her that it was and freedom. more likely that what she was feeling was test anxiety and not culture shock. None­ Culture Shock and Homesickness the less, everyone agreed they were nervous about passing the exam. After all, the I was curious to find out if any of these $250.00 fee is arguably excessive and must individuals had experienced culture shock be paid each time the test is ad ministered. after they moved to America or if there was I can't think of a more stressful situation anything they deeply missed about their than that of having to take such an expen­ homelands. To make sure they understood sive and difficult test with so much at stake the term, I had one of my key informants in its outcome.

A KCC student helps to ptepare Chinese i1nntigJ'auts Jot the naturalization exantiuatiou. Color Photo by Allen Cookson

Allen Cookson: Future United States Citizens ______15 Study Habits and Test Preparation Future Plans

Probably the best way the students try Like most of us, the students of the Chi­ to overcome nervousness and anxiety as­ nese Citizenship Education Project have sociated with the naturalization exam is by dreams about what they would like to ac­ intensive study regimens and attending ESL complish in the future. One of the common training at the various adult education cen­ themes was that of bringing loved ones still ters around Honolulu. Many of the people in their homelands to America. In fact, most I worked with attended ESL training for of my subjects have children and grandchil­ four hours a day, five days a week, and then dren in Hong Kong and Mainland China attended one of the Chinese Citizenship whom they have not seen since emigrating. Equcation Project tutoring sessions three to They hold on to the belief that a brighter four times per week. This meant that some future for their families is important enough individuals spend in excess of twenty hours to endure miles and years of separation, per week training for their exams, not even though it is extreme! y difficult to be counting the independent study they often so far from loved ones. One woman put it do at home. This is a prime example of just best when she said, UI miss my family but how dedicated these people are to becom­ they are more happy that I am living in ing citizens of this country. I would also America than with them in China." She like to reiterate that these people are not just hopes someday to bring her son and his studying a foreign language during all of family to Hawai'i to live so they can be to­ this study time but are also learning about gether again. She wants to see her grand­ American history and how the government children obtain a Western education so that is organized. This is quite a difficult un­ they can become something other than fac­ dertaking especially when one is not com­ tory workers like their parents. I guess you pletely literate in the language in which all might say that the problem my students see of the answers must be written or spoken. with the land of opportunity is that very few Despite the disadvantage of not being flu­ of their family and friends are here to enjoy ent in English, almost all of the students I the vast opportunities with them. came into contact with can give the names of key figures in our political system. For CONCLUSION example, even those with poor English skills could tell me that William Rehnquist I can best describe my experience is the Chief Justice of the Supreme Court with KCC's Service Learning Program this and that Daniel Inouye and Daniel Akaka semester as enriching, exciting, and fulfill­ are Hawai'i's two Senators. I would be will­ ing. Besides, I don't recall seeing a class in ing to bet that many freshmen at KCC this semester's catalogue that included would have difficulty answering these same teaching government, history, personal re­ questions. lations, patience and group leadership all

16 ______.HORIZONS 2000: A journal of international writing and art in one course. My experience with the Chi­ nese Citizenship Education Project is un­ doubtedly the high point of my academic career thus far. I would strongly recom­ mend service learning to anyone who is looking for a rewarding and challenging project next semester.

WORKS CITED

Gurnani-Smith, R. (1989). The ESSENTIAL guide to 0'ahu: A unique guide to our is­ lands. Honolulu: Island Heritage.

Peoples, J. and G. Bailey. (1997) Hun1anity: An introduction to cultural anthropology. Fourth Ed. Belmont: Wadsworth Pub­ lishing Company.

United States Department of Justice. Im­ migration and Naturalization Service. "Application for naturalization (N- 400)." United States: 17 July, 1991. Entrauce to the Chao Cho·w Associatio11 Photo by Allen Cookson

Allen Cookson: Future United States Citizens ------17 Travis Quezon

AFTER THE OX

In the film, To Live, by Zhang Yimou, only after a long process of growth and Fugui' s struggle in life exemplifies China's change. At this point in the film, Fugui,like transformation during the Communist most of the Chinese people, appears to be­ Revolution and in the years that follow. lieve that happiness will come through Like all of the Chinese who adapted to Com­ Mao's Communism. munism, Fugui and his family force them­ The four-step analogy can be applied selves to grow and live beyond their past. not only to Fugui's life but also to the pro­ Zhang uses symbolism and irony to create cess that China went through during the a parallel between this struggling family Communist Revolution and after. Zhang and the young nation that emerged out the Yimou divides the film into four distinct Civil War. Fugui learns that life is a process parts: the1940s,50s,60s, and "several years of changing and growing stronger. The film later." At the beginning of each section a allows the viewer to experience the passion black screen announces the time period, and the tragedies of the Communist take­ followed by a shot of the same street in over, Mao's Great Leap Forward, and the Fugui' s home town. The significance of this Cultural Revolution through Fugui's eyes; shot is to be found in his intent to show how ultimately we experience his realization of things changed, both in China and in what it truly means to live. Fugui's life, during these short intervals of In the scene in which Fugui carries his time. Zhang is particular in dividing the exhausted son, Youqing, to school where the film into these four distinct parts to show children now work smelting metal instead the process of growth Fugui and China ex­ of studying, he gives him an analogy of the perienced according to the metaphor of the life of their family that stands as the central chick, goose, sheep, and ox. There were metaphor of the film: many important moments in the film where Our family is like a little chicken. Zhang could have elapsed time in a similar When it grows up, it becomes a goose. manner but chose not to, such as Fugui' s And that'll turn into a sheep. And the return from the war or Fengxia's death. sheep will turn into an ox. After the ox The film begins with a black screen is Communism. And there'll be dump­ showing the words, "The 1940s." The fol­ lings and meat everyday. lowing shot is of a very clean and traditional Fugui is trying to explain to his son Chinese street and a man in traditional at­ why they must work so hard and wants him tire walking away from the camera. This to understand that happiness is achieved demonstrates something of the simplicity

18 ______English 257M, Instructor: Andrew McCullough, Ph.D. and innocence of life in China during this bling. In the scene where the two wake up period as later contrasted with modern to see that the Counter-Revolutionaries China. This section of the film relates to the have all been killed, Fugui's first thought chick in Fugui's analogy, which symbolizes is: "Dying like that. Their families won't youth and innocence, the new ideas of the even know." Then Chungsheng says, Revolution, and the young government that "Fugui, we've got to make it back alive." is emerging. Also, in Chinese culture, chick­ And Fugui answers," And live a good life." ens are common! y used as symbols of cour­ The pact that the two of them make and age, fidelity, and aggression, attributes that Fugui's new appreciation of life are what can also be applied to the violence of the drive him to protect his family throughout Civil War during the 1940s. the rest of the film. In this part of the film, we see Fugui' s When Fugui returns home after serv­ fall from landlord status after losing his ing with the Communist Army, he learns money and house to Long' er in a gambling that the new government has paid for his debt. Instead of loaning Fugui money, mother's burial and that his daughter, Long'er gives him a chest containing Fengxia, has become mute. The death of shadow puppets. Zhang uses this chest as his mother symbolizes the death of China's a recurring symbol of Fugui's, and China's, old traditional ways. Fengxia's sudden in­ past. With the puppets, Fugui is able to ability to speak is symbolic of how the new make his living entertaining people. In a government has taken away the voice of the scene that finds him performing a puppet people. Fugui also witnesses the execution show depicting a man and his wife, Fugui of Long'er, the man responsible for making sings, "Me and my husband just want more him a peasant. Long'er is dragged down time to frolic in our great bed." The shot the street and killed for being a landlord. shows the puppets approaching one an­ Zhang shows us the irony in the fact that other at the exact moment that a soldier's Fugui's misfortunes in gambling have knife cuts through the screen between them. turned out to be a most fortunate turn of The puppets represent Fugui's desire to be events for him and his family. with his family. The soldier's knife sym­ The film cuts to the 1950s. The open­ bolizes the violence of the war that will keep ing shot of the street shows us how things them, and many other Chinese families, have changed. The street is now crowded apart. with people dressed in Western attire and Fugui and his friend, Chungsheng, are Fugui is dodging bicycle traffic. Zhang then captured by the Counter-Revolution­ wants to show the drastic physical as well ary Army. While taking a break from haul­ as ideological changes that China has ex­ ing artillery, Chungsheng says to Fugui, "I'd perienced in ten years. The chick has be­ die happy if I could drive." And Fugui an­ come a goose. In Chinese culture, the goose swers, "Fine. Me, I want to live. There's is a sign of hope and is thought to bring nothing like my family." Here Fugui real­ good things. This can also be applied to the izes the value of his life and his desire to be great optimism of the Chinese people dur­ with his family. Fugui's new outlook con­ ing the 1950s and their faith in Mao's Great trasts with the self-centered attitude he had Leap Forward. when he was rich and obsessed with gam- The next scene in this section shows

HORIZONS 2000: A journal of internatiorzal writing and art ______19 Fugui and his family donating all their be­ of the 1950s, the hopeful geese are led as longings made of iron at the Communist passively as sheep. The once optimistic Party's request. To Fugui's surprise, his son, people have realized the ineffectiveness of Youquing, drags out the puppet chest and the Great Leap Forward and have become points out the iron bolts and pins in the desperate for any sort of change. The re­ puppets. Fugui and his wife, Jia Zhen, even­ sult was the Cultural Revolution, a time of tually convince the party leader to spare the action without thought of consequences. puppets because of their entertainment The next scene shows us the party value. Youqing's enthusiasm for the Com­ leader telling Fugui to dispose of the pup­ munist government indicates the excite­ pets. He explains to Fugui, "Don't you see ment felt by the Chinese youth. And what they are? Emperors, generals, schol­ Fugui's attachment to the puppets and the ars and beauties. Classic feudal types. Lat­ chest symbolize his attachment to the old est editorial: The older, the more reaction­ ways of China. In another interpretation, ary. Do as Chairman Mao says." Fugui the chest can be seen to symbolize China says, "They always remind Jia Zhen of while the puppets represent the way that Youqing." The party leader replies, as the people are being controlled by Mao. Fengxia burns the puppets, "Let's not bring In this part of the film, Zhang spends a up the past." Fugui, as well as many oth­ great deal of time showing how exhausted ers, must forget the tragedies that occurred Fugui's family is, and how they and every­ during the 1950s and the Great Leap For­ one in his town work day and night. To ward, as symbolized by the burning of the comfort his exhausted son, as he carries him puppets. to school, Fugui tells Youqing, "If you do When Fugui, Jia Zhen and Wan Erxi, as Daddy says, our lives will get better and their new son-in-law, take Fengxia to the better." This symbolizes the promise made hospital to give birth, they discover that all by Mao to the exhausted millions that their the doctors have been overthrown and re­ lives would improve with the Great Leap placed by young overconfident nurses. The Forward. Later that night, Fugui learns that nurses assure them that they are qualified his son has been crushed under a wall. and refuse to be assisted by any of the con­ Youqing's death is a bitter reminder of the demned doctors. They deliver the baby pervasive tragedy endured by the Chinese successfully but panic when Fengxia begins people in a time that was to have been full to hemorrhage. Fengxia's death is one ex­ of hope and good fortune. By the end of ample of the results of the miscalculated the 1950s, the Great Leap Forward had be­ efforts of the Cultural Revolution. In their come one of the worst disasters in China's desperation for change, the Chinese people long history. attacked their own political, social and edu­ The next section of the film, "The cational foundations; China was further 1960s," begins with the same shot of Fugui' s weakened as a nation. street. Now the buildings are covered in The final part of the film is labeled propaganda, everyone wears red arm "Several Years Later," and this time the bands, and Fugui stops to look at the Red street looks like a slum and Fugui is pull­ Guards walking past him. The goose has ing a cart with his grandson, Little Bun. The become a sheep. After facing the tragedy sheep is now an ox, a symbol of strength.

20 ______HORIZONS 2000: A journal of intenzational writing and art The Chinese have learned from their mis­ Fugui then repeats his analogy to Little takes of blind trust in the 1960s and have Bun, "And then the chickens will turn into become a stronger people. We see Fugui, geese, the geese will turn into sheep, and Jia Zhen, Wan Erxi and Little Bun visiting the sheep will turn into oxen." When Little the graves of Youqing and Fengxia. Here Bun asks what will happen next, instead of we see everyone content, showing us that saying that the ox will turn into Commu­ despite the tragedies of the past, life has nism, as he had once told Youqing, Fugui gone on and they have become stronger. answers, "After the oxen, Little Bun will This echoes the idea that after Mao died, grow up." Little Bun then says, "I want to the Chinese people also had to find the ride on an ox's back." And Fugui answers, strength to go on. "Little Bun won't ride an ox. He'll ride It is Little Bun's birthday and Fugui has trains and planes and life will get better all bought him a box full of chicks. When they the time." Fugui recognizes the great return home, Little Bun asks Fugui where changes that China has undergone and sees they will keep them. Fugui then pulls out the opportunity for happiness in Little Bun the puppet chest, now empty, and puts the and his generation continuing on into the chicks inside. He says, "This box is bigger, modern world. isn't it? Then they'll eat more, and some­ Fugui' s recounting of the analogy to day they'll grow up." The chest again rep­ Little Bun is Zhang's retelling of China's resents China, and the chicks, the Chinese Communist history for the viewer. Despite people, who have made use of the land­ the hard lessons of the past, the Chinese " a bigger box. "-taken from landlords in people have gained the strength of oxen, the Communist Revolution. The chicks will and it is this strength that will carry the outgrow the box just as the people have them to happiness in the future. outgrown the Cultural Revolution.

Youug oxeu Color Photo by Carl Hefner Geofrey C. Erese

HAWAIIAN TATTOOS

The history of Hawaiian tattooing is dictionary which used the phrase, "Haahi buried deep in the history of Western iho la ka n1olf, piihzlhu a'e lake koko" (the moli Polynesia. According to Kwiatkowski, Ha­ is struck on, the blood flows out). He con­ waiian researcher and author of The Hawai­ cluded that hahau might be the name of the ian Tattoo, many of the motifs still seen in tapping mallet. Tonga and Samoa have similarities to de­ Based on historical accounts, Hawai­ signs that date to an earlier culture known ians were less extensively tattooed than as La pita. The Lapita culture is thought to other peoples of Western Polynesia. Emory have had its beginnings in the islands of Fiji points out that our lack of information about and possibly earlier in the area of Papua Hawaiian tattoos may be linked to the atti­ New Guinea. It is from designs on pieces tudes of the first white visitors who were of Lapita pottery that the similarities of fascinated by, but not knowledgeable about, many Polynesian tattoo designs were rec­ such practices. Most writers found the Ha­ ognized. It is logical that some of these early waiian tattoos to be less striking and less designs would have continued into the tra­ extensively used than in other Pacific Island dition of the Hawaiian tattoo. societies they visited. The very word tattoo originated from It is possible that there may have been the Tahitian word tatau, meaning to mark designs that were unique to each island. the skin with color. The Hawaiian word for The people of the islands of Maui and 0' ahu tattoo markings, according to Emery's re­ were known to have half-body tattooing search is uhi, which may also connote a veil known as pahupahu. Arago, an artist and or covering. The Andrews-Parker dictio­ writer who accompanied early expeditions nary defines uhi as "the mark left by dye to the South Pacific, reported that men from on the body or on tapa. The application of 0' ahu were "tattooed only on one side, these techniques is known as kiikau, which which produced a very singular effect: they means the art of writing. Kilkau i ka uhi looked just like men half burnt.or daubed means to tattoo, literally to put down or to with ink, from the top of the head to the strike on the design. The term molf, as given sole of the foot." Another account of the in Hawaiian dictionaries, is the name given people of Maui written by William Ellis, to the needle. We have no written records Captain Cook's surgeon, reports: for the name of the mallet used; however, The custom of tattooing prevails Emory, a well-knownHawaiian researcher, greatly among these people, but the men quoted an excerpt from the Andrews-Parker have a larger share of it than the women;

22 ______.Anthropology 200, Instructor: Carl Hefner, Ph.D. many (particularly some of the natives plants were also used, such as plumbago, of Moww hee) have half their body, from and many were slightly poisonous. head to foot, marked in this manner, According to research and historical which gives them a most striking ap­ accounts, many Hawaiians were tattooed, pearance. but they were not in the majority. Tattoo­ On Kaua'i, Captain Cook describes the ing was not restricted to the higher ranking practice of "tattooing figures of men badly members of society. It was more a matter imitated" on the chest. Because of inad­ of economic access: those who could afford equate information, it is difficult to distin­ to have them done were more likely to be guish the differences that may have existed tattooed. on the various islands. It is possible that Emory states that most of the tattoo­ certain family styles and motifs may have ing among early Hawaiians was for orna­ existed or that certain patterns were associ­ mental purposes and that it was available ated with individual islands. to most who desired such decoration. It was The tools used by Hawaiians were also used, however, to brand slaves as a quite similar to those used by Western form of punishment and sometimes used Polynesians. The use of certain Hawaiian as a sign of mourning. Most of the mourn­ birds' beaks, claws, and bones were quite ing tattoos worn by women were on the fin­ common. The bones of some species of fish gers, hands, and wrists. Some designs were were also used as needles by the early Ha­ worn on the palm. According to Hawaiian waiians. This can be substantiated by the historian, John Papa I'i, the person who collection of G. Hedemann in the Hawai­ chanted for hula and beat the hula gourd ian section of the Bishop Museum and by drum had the left hand "beautifully tat­ some written accounts from the various ex­ tooed, because that was the hand that held peditions. One of the more detailed descrip­ the cord attached to the drum through a tions by Arago reports: hole." Women wore the majority of their They fix the bone of some bird to a tattoos on their ankles and lower calves in stick; slit the bone in the middle so as to the form of bands. Designs were often as­ give it two or three points, which they sociated with an individual's 'aumakua, the dip in a black colour ... they apply these family or personal god. points to the part to be tattooed, and The typical designs prior to the arrival then they strike gently on the stick to of the Europeans were based on simple geo­ which the bone is attached, with a wand, metric and linear designs, such as squares, two feet in length. triangles and parallel lines. In general, these The most common dye used was a patterns can be considered pre-contact de­ combination of the burnt remains of the signs. Geometric motifs appear in tapa de­ kukui nut combined with the juices of sugar signs carved on Hawaiian tapa beaters or cane. This type of dye produces an intense on the tapa bamboo stamps. Examples of black and stains anything it comes into con­ these artifacts can be viewed at the Bishop tact with. Kwiatkowski mentions another Museum. method of producing dye by mixing the The arrival of the first foreigners influ­ juices of the leaves of the Hawaiian iris and enced the motifs, introducing such pictorial fruits of the Hawaiian pokeberry. Other themes as goats, guns, names, dates, etc.

HORIZONS 2000: A journal of international writing and art ______23 These are considered post-contact designs. to get a tattoo. The second suggestion is to Kwiatkowski's research suggests that do research. He suggests that a person de­ after the arrival of the American missionar­ siring a Hawaiian tattoo learn as much as ies in the 1820s, tattooing was strongly dis­ possible about Hawaiian history and the couraged in Hawai'i as it represented the history of tattoo designs. In this way, a per­ ancient pagan religion and the idolatrous son can distinguish between ancient and ways of pre-Christian Hawai'i. The Bibli­ contemporary designs. He also thinks that cal reference used by the missionaries to it is important to research your family his­ denounce the practice of tattooing was tory and to learn what kinds of tattoo de­ Leviticus 19:28: "Ye shall not make any cut­ signs might have been used by family mem­ tings in your flesh for the dead, not print bers in the past. It is important, as well, to any m~rk upon you .... " Tattooing was also get as much information as possible about considered to be detrimental to health be­ your family's island of origin, as particular cause of the risk of infection. The practice motifs and patterns of tattooing were asso­ was largely abandoned for over a hundred ciated with different islands in the past. years. And finally, Professor Losch stresses the im­ Professor Keala Losch, a teacher of Ha­ portance of learning the Hawaiian lan­ waiian language and culture at Kapi'olani guage. Although it is not necessary to be­ Community College, expresses the belief come fluent before getting a tattoo, learn­ that the last step in the Hawaiian Renais­ ing the Hawaiian language will teach a sance is the revival of the Hawaiian tattoo. great deal about Hawaiian history. The ancient form of hula, the making of The revival of interest in Hawaiian tat­ tapa, and the interest in the ancient Hawai­ toos has grown out of the pride Hawaiians ian religion all have made strong come­ feel in their culture, and Hawaiian tattoos backs. In an interview, Professor Losch not only reflect that pride for all to see, but stressed the importance of knowing the dif­ they also represent a connection back to the ference between the ordinary Hawaiian tat­ roots of Hawaiian culture. too and the uhi. He explains that even though a tattoo may have a Hawaiian BIBLIOGRAPHY theme, it is not necessarily an uhi. Many Hawaiian tattoo motifs have been affected Arago, J. (1823). Narrative of a voyage round by European influences and a tattoo with­ the world (1817-1820). London. out mana is just a decoration or a piece of artwork. Further, uhi is something that Cook, J. (1784). A voyage to the Pacific Ocean many Hawaiians already possess; the kakau (1776-1780). London. is simply a process to help bring it out. In order to build mana, which is the spiritual Emory, K. P. (1924). The island of Lanai. (Bul­ and cultural foundation, he suggests three letin 12). Honolulu: Bishop Museum. basic steps in preparing for a Hawaiian tat­ too. The first is to get the approval of par­ Emory, K. P. (1946). Hawaiian tattooing (Oc­ ents and grand parents. He recommends casional Paper). Honolulu: Bishop Mu­ consulting with the pastor or priest of your seum. church, as well, before making the decision

24 ______HORIZONS 2000: A journal of international writing and art Ellis, W. (1827). Narrative of a tour through Kwiatkowski, P. F. (1996). The Hawaiian tat­ Hawai' i (2nd Ed.) London. too. Honolulu: Halona, Inc.

Ellis, W. (1783). An authentic narrative of the Losch, K. Personal Communication, No­ vm;age performed by Captain Cook and Cap­ vember 12, 1999. tain Clerk (2nd Ed., 2 Volumes). London.

Noa: Warrior -with Maori tattoo Color Photo by Carl Hefner Annette Y. M. Lum

TRADITIONAL CHINESE FESTIVALS IN MODERN TIMES

INTRODUCTION nese festivals and how they play an impor­ tant part in the experience of the modern When my father was a child growing Chinese family. up in Hawai'i, my grandparents brought By interviewing a local Chinese family him up in a strong Chinese family back­ living in Hawai'i, I was able to gain knowl­ ground. My mother was raised in Hong edge outside my own family about what it Kong. They were taught the Chinese tradi­ is like to be a Chinese-American and the tions and culture. This knowledge was influence of Chinese traditions and festivals. passed from my grandparents to my par­ The Lin family have been friends of my fam­ ents in hopes of keeping the Chinese cul­ ily for many years, and I have known them ture alive. They hoped that my father and all my life. They live in Hawai'i Kai where mother would raise my brothers and me to they have resided for many years. Mr. Lin keep the Chinese traditions and culture so is retired. He is familiar with Chinese tra­ we could pass on this knowledge to our ditions and he practices Chinese martial arts own children. · which include kung fu and tai chi. Mrs. Lin Chinese festivals and beliefs play an is a homemaker who is also very familiar important role in the Chinese community. with her Chinese culture and is apractic­ There is a strong bond in every Chinese fam­ ing Buddhist. They have three grown chil­ ily when it comes to traditions, rituals and dren between the ages of 26 and 30. Tyler, beliefs. The Chinese people believe that this the eldest, is a graphic artist and has many bond within families enhances the relation­ responsibilities as the eldest son. Greg, the ship between parents and their children. It second oldest son, currently works for an also aids the teaching of rituals and the pass­ architectural firm. The youngest, and only ing on of knowledge. Therefore, Chinese daughter, is Amy. She is also employed by festivals have a important influence on an architectural firm and attends the Uni­ modern Chinese families in Hawai'i. versity of Hawai'i where she is·earning her In every Chinese festival, there are Bachelor of Science in Information and foods and symbols that relate to that par­ Computer Sciences. ticular festival. Food plays an important I also had the opportunity to interview part in every Chinese festival as it is inter­ some friends who are members of the Ho­ twined with the Chinese legend associated nolulu Chinese Jaycees, a leadership orga­ with that festival or observance. This paper nization of young men and women who is based on the study of five different Chi- contribute to the community in a variety of

26 ______.Anthropolog1j 200, Instructor: Carl Hefner, Ph.D. ways. The Honolulu Chinese Jaycees are on the movement of the sun. This lunar cal­ involved in many Chinese cultural activi­ endar is reported to be the longest chrono­ ties including the Dragon Boat Festival and logical record in human history, dating from Chinese New Year. 2600 B.C. The lunar calendar is based upon In gathering information from the Lin a 60-year cycle. There are five cycles of 12 family and from members of the Honolulu years each that make up one complete cal­ Chinese Jaycees, I was able to gain a better endar of sixty years. understanding of how important Chinese The 1unar calendar is also associ a ted festivals and rituals are to many Chinese with Chinese astrology, a system that cat­ Americans in Hawai'i. The traditions and egorizes people into twelve animal groups rituals mentioned in this paper are only a according to the year in which they were few of the many that have been passed born. Each year of the 12 year cycle is asso­ down from generation to generation. With ciated with an animal, and there are five el­ the participation of the children who con­ emental factors that also are considered in tinue to practice and observe these tradi­ the interpretation of Chinese astrology. tions, these festivals will be observed for a There are many legends about how Chinese very long time to come. astrology came to be developed, but the In order to get a better understanding most popular one concerns the Jade Em­ of Chinese festivals, a general knowledge peror and how he restored order among the of the Chinese lunar calendar is a must. The animals of the earth (Chang). Each of the Chinese 1unar calendar follows the move­ animals of the earth proclaimed that his or ment of the moon, as contrasted with the her species was the most virtuous and western Gregorian calendar which is based unique and, as a result of this contention

The Lion Dance pelformed by members of the Lu111 Chinese Mm·tial Arts Academy Color Photo by Elaine Van Lerberhge

HORIZONS 2000: A journal of international writing and art ______27 between them, there was chaos. The Em­ Amy's friends was planning her wedding, peror knew that he must find a way to re­ she asked Mrs. Lin about what days in May store order, so he decided to hold a race. would be best. Mrs. Lin looked in the alma­ The winner would be declared the First of nac and found a day that had good feng shui the Earthly Creatures. He chose a day, and for the wedding. all the animals assembled at the starting point, each believing that he or she would HUNGRY GHOST FESTIVAL win. The Jade Emperor explained to all that there would be a time limit and that the first This festival is celebrated on the first 12 animals to end the race would be called day of the seventh lunar month when the the "heavenly stems," denoting an eternal gates of Hell and Purgatory open wide and position in the divine order. the spirits are allowed a month of feasting At the beginning of the race, all of the and revelry in the world of the living. This creatures were running at their best. The major occult festival begins on the 15th and horse, which led the others, galloped over lasts through the whole month. The hun­ the terrain and was convinced he would be gry ghosts are rampaging spirits who are victorious. He then came to a stream and, restless and homeless. These ghosts have because he could not stop his momentum, been abandoned by unfilial descendants or he fell in. The ox, which followed the horse, are spirits of those who died violent deaths moved easily through the stream because and were never given proper burials. he was accustomed 'to plowing through rice According to Taoist and Buddhist leg­ paddies. The ox then thought the victory ends, it is believed that the souls of the dead would be his. As the ox approached the fin­ imprisoned in Hell were freed during the ish line, a rat leapt from the ox's ear and seventh month. From the last night of the scurried to the finish line. The ox, angry that sixth month, when the gates of Hell are the rat had ridden on his back, came in sec­ opened, to the last night of the seventh ond. Then the other contestants began to month, when they are closed again, there­ straggle in. Looking like a ball of wet fur, leased souls are permitted to enjoy the feasts the tiger arrived next. Then came the rab­ prepared for them. To placate them, people bit, dragon, snake, ram, horse, monkey, make offerings of incense, food and money rooster, dog and pig. These thus became the at roadsides, crossroads, temples, and other twelve symbols of the Chinese zodiac, open spaces. These offerings are not placed which the Chinese have consulted ever near homes for obvious reasons. Few older since. people like to go out after dark, and only An almanac is made and printed in the bold marry during this dangerous Hong Kong and is updated every five years. month. The Chinese use this almanac, called the The Lin family follows a tradition for Tong Sing, for time setting and for deter­ the observance of this festival every year. mining auspicious times for celebrations, During the day of the festival, Mrs. Lin folds parties and other sorts of occasions. Mrs. Lin a bag full of gun1 mun (folded gold and sil­ uses the Tong Sing to predict whether a par­ ver paper that is used as money by the spir­ ticular day will be good or bad for a spe­ its) and prepares the offerings of fruits and cific occasion. For example, when one of nuts. Tea is also made and poured into a

28 ______HORIZONS 2000: A journal of international writing and art plastic cup. When all available family mem­ street ensures that the spirits are drawn bers have arrived home in the evening, they away from the house and that they won't proceed to the front yard. Mrs. Lin creates cause harm to the family, taking the bad an area in which to place the offerings while luck away with them. her children place incense and candles in the ground around them. Mr. Lin prepares THE DRAGON BOAT FESTIVAL the area where the gum mun will be burned after which Tyler lights the candles and in­ The Dragon Boat Festival falls on the cense. After a short period of silence, they fifth day of the fifth moon between May burn the gum mun in a metal container. 28th and June 28th. This festival commemo­ After the gum mun has been burned, rates the death of the scholar-statesman Chu the family waits for ten minutes to let the Yuan. Chu Yuan served under the King of spirits enjoy the fruits, nuts and tea. Then Chu in the time of the Warring States Pe­ they throw these offerings into the street riod (403-221 B.C.). Chu Yuan demanded away from the house. This ensures good government reforms, but the king would luck for the family members. not heed his warnings. Through the influ­ The Hungry Ghost Festival is observed ence of his enemies, Chu Yuan was discred­ by many Chinese families in Hawai'i. My ited at the court and lost his influence in family's traditional way of celebrating this the government. Being also a poet, Chu festival is the same as the Lin's. The incense Yuan composed a poem entitled, "Encoun­ and candles are burned to attract the ghosts. tering Sorrow," which was a fictional de­ The burning of the gum mun symbolizes scription of his search for a prince who money given to the ghosts to spend in the would listen to good counsel. Unable tore­ afterlife. And throwing the offerings into the gain the king's favor, he became so discour-

Ching Ming: Offerings offood and dl-i1lk for the ancestors Color Photo by Carl Hefner

Annette Y. M. Lum: Traditional Chinese Festivals in Modern Times ______29 aged that on the fifth day of the fifth month hear. The rest of the festival is conducted he tied a heavy stone to himself and leapt on land where there are many booths, ac­ into the Milo River in order to drown him­ tivities and presentations. self. The rice dumplings, joong, are thrown The people, who knew him as an up­ into the water as a sacrifice and to ease the right and honest person, tried to save him suffering of Chu Yuan's spirit. It has been in their "dragon boats." They banged gongs said that someone once met Chu Yuan's to frighten the river dragon into returning spirit and was told, "The food you have Chu Yuan. They also threw rice dumplings given me has all been taken away by the into the river in order to divert the fish from dragon. Hereafter, you should wrap the rice eating Chu Yuan and to sustain his spirit. in bamboo leaves tied with five colored Unfortunately, their attempts were futile thread. These are the two things that the and he drowned. dragon is most afraid of" (Associated Chi­ In commemoration of Chu Yuan a race nese University Women, Vol 2). Thus, the is held consisting of three or more boats. At people began to make the glutinous rice the finish line, there are flags representing wrapped in a pyramid shape using bam­ each dragon boat's color, and at the end of boo leaves or reeds. Joong is still eaten in the race the first flag catcher to snatch his the memory of Chu Yuan, but it can also be boat's flag wins the race. Each boat has nine­ eaten at other times. It is a popular food. teen members. In addition to the sixteen For several years, with the help of paddlers, each te.am has a drummer, a AT&T, Honolulu has hosted Dragon Boat steersman, and a flag catcher. The paddles races every July. Three boats were donated used are approximately half the size of regu­ to the people of Hawai'i by the Taiwanese lar canoe paddles and, as a result, the government so that these races could be strokes of the paddlers are much shorter held and the awareness of Chinese culture than those normally seen. The drummer broadened. Numerous sponsors and volun­ provides the rhythm to guide the paddlers teers have made this festival a success an and drums loudly so that all members can annual success.

Ching Ming ceremony Color Photo by Carl Hefner

30 ______HORIZONS 2000: A journal of international writing and art CHINGMING cestors there. The gum mun is burned to provide money for the ancestors in the af­ To celebrate spring in early April, 106 terlife. Firecrackers are used by some fami­ days after the winter solstice, the heavenly lies for Ching Ming. The main rituals are to gates are opened for thirty days to let the be completed by noon. spirits wander (Peng). This period is called These observances soothe the ances­ Ching Ming, which translates from clear tors' feelings and reassure them that they (ching) and bright (ming). This month long have not been forgotten or neglected. Fami­ memorial serves as a time for the sentimen­ lies celebrate Ching Ming in different ways. tal remembrance of ancestors for the Chi­ In some, a whole roast pig is included in nese people. Ching Ming is celebrated over the ritual. My entire family takes part in the a month long period so Ching Ming tradition. that families can plan For U?, it is a time to the time to get together leave our busy sched­ and visit their ances­ ules and to work to­ tors' graves. This is the gether as a family. We only festival that is cel­ go to two different lo­ ebrated at the same cations as my great­ time each year and grandparents are bur­ does not follow the lu­ ied in Manoa and my nar calendar. Ching grandparents 1n Ming is also a time to Kaneohe. rejoice in the commun­ The day before ion of the lineage, both we observe Ching living and dead, and a Ming, my mother pre­ time to ponder eternal pares the dishes for thoughts. Families get the ancestors and together each year on Sun-ga. She makes an this special occasion odd number of dishes, and sweep the graves Ching Ming ceren1o1ly normally 5 or 7, one of Color Photo by Carl Hefner of their departed which includes fish. members. They place offerings there of fresh On the day we go, we wake up early in the flowers, food, gum mun, wine and tea. morning because we have to visit two dif­ Family members bow to express their re­ ferent gravesites. My father places two spect for their departed loved ones. boxes in the kitchen. Each will contain por­ Food is laid in front of the headstone tions of the dishes my mother has prepared, for the ancestor and is also placed to the 3 pairs of chopsticks, 6 cups (3 for tea and 3 , right of the grave as an offering to Sun-ga, for wine), and a few other things for prepa­ the Earth God who cares for the ancestors ration when we reach the sites. When we in the afterlife. While Sun-ga and the an­ arrive, we all walk together to the gravesite. cestors eat, the family cleans the gravesite While my brother retrieves the cage for to make it a more "comfortable" place for burning the gum mun, my mother and I set the ancestor. They also picnic with the an- out the dishes and cups for the ancestors

Annette Y. M. Lunz: Traditional Chinese Festivals in Modern Times ______31 and Sun-ga. My father places the incense, of prayer and fasting, so he took the pill candles and various kinds of Chinese pa­ home and hid it. One day his beautiful wife, per in their proper places. When we kow tow Chang Oh, happened to find the pill and (bow) to our ancestors, it is generally in the decided to take it. She was punished im­ following order: Father and mother, eldest mediately. She began to soar up toward the child, next eldest, then youngest. After moon. Hou Yih tried to rescue her but was spending time with each of the ancestors swept back to earth by a typhoon. Chang and allowing time for them to eat, we burn Oh's beauty enhanced the brilliance of the the gum mun. After the gum mun has been moon, which glowed even brighter. On the burned, we touch each dish and cup to let moon, she was transformed into a the spirits know that we are going to leave three-legged toad and coughed up the pill, them. After this ritual, we kow tow again which became a jade rabbit. before leaving. As each Chinese holiday is accompa­ The Chinese have great respect for their nied by some type of food, moon cakes are ancestors. Year after year, children are the chosen delicacy of the Mid-Autumn shown the proper rituals for Ching Ming. Festival. There are at least a dozen different In hopes of keeping this tradition alive, each kinds of moon cake, but the traditional one generation is taught so that they may in turn is a baked pastry filled with lotus seed paste teach their children. and a salted egg yolk in the center. The cakes are at least three inches in diameter. Al­ MID-AUTUMN FESTIVAL though not as widely known in Hawai'i as some other Chinese festivals, many fami­ On the fifteenth day of the eighth moon lies continue to observe the Mid-Autumn of the lunar calendar, traditional Chinese Festival and Chinatown bakeries are very families and their friends gather to watch busy at this time of year selling moon cakes. the moon. This is the day in September This is the only time of the year that moon when the moon is fullest and brightest. cakes are sold and many families have at This festival celebrates the legend of least one box of moon cakes in their homes. Hou Yih, an officer of the imperial guards. According to the legend, one day ten suns SPRING FESTIVAL appeared in the sky. The emperor, who was perturbed and feared that this occurrence The Lunar New Year, also known as the foreshadowed evil for his people, ordered Spring Festival, is a time of great excitement Hou Yih, an expert in archery, to shoot nine and joy for the Chinese people. The festivi­ of the ten suns away. This great feat im­ ties begin 22 days before the date of the New pressed the Goddess of the Western Year and continue for 15 days after. During Heaven. Because Hou Yih was also a tal­ the time prior to New Year's Day, people ented architect, the goddess commissioned acquire and prepare the necessary food and him to build a palace made of multicolored clothing. Families clean their homes, wash jade. His work so pleased the goddess that all household utensils and discard un­ she gave him the elixir of immortality in the wanted items during this period. form of a pill. He was not allowed to swal­ Spring cleaning is most important be­ low the pill until he had undergone a year cause it designates a time to bid farewell to

32 ______.HORIZONS 2000: A journal of international writing and art all of the bad things that have happened riding away on Nian. The people believed during the old year and to welcome the that the old man was an immortal god and good things that are to come in the new one. since that time the Chinese have commemo­ Families decorate their homes with papers rated the conquest of Nian. The term guo containing the symbols for happiness, lon­ nian, which may be translated as "surviv­ gevity and wealth. Sometimes the decora­ ing the nian," has today become "celebrate tions have more than one meaning. For ex­ the (New) Year," as the word guo means ample, the character for wealth when both "pass-over" and "observe." Thus the turned upside down reads "the arrival of customs of putting up red paper and of set­ luck and wealth': for the household. ting off firecrackers are for the purpose of The color red is very important in the scaring Nian away. Spring Festival. Red symbolizes fire and is In Hawai'i today, the Dragon and Lion used to scare away evil spirits and bad luck. Dances are just a few of the events that take Receivers of li see perceive place during the New Year this gift as a sign that the year celebration. Traditionally, the will be prosperous. New Dragon and Lion Dances clothes of red represent new were used to drive away de­ beginnings for the coming mons and ensure a good har­ year (Inside China Today). vest, as well as being an ex­ There are many legends pression of the hope of good associated with the New luck in the coming year. Year. One such legend tells of Nowadays, the dances have a beast named Nian who become symbols of the rich lived in the mountains and culture of the Chinese preyed on the people year people. Other activities, such after year. Nian in Chinese as pageants, parties and means "year." One day, an other celebrations, are also old man came and offered to observed during this exciting subdue Nian. When he con­ time. In Hawai'i, New Year's fronted the beast he said, "I festivities include a pageant hear that you are very ca­ sponsored by the Chinese pable, but can you swallow Chamber of Commerce. This the other beasts of prey on is followed by a block party earth instead of people who The Lion Dance in Chinato,wn on Maunakea Street on the are by no means your wor- Color Photo by Carl Hefner next weekend. There is also thy opponents?" From that time, Nian at- a Night in Chinatown celebration in which tacked the beasts of prey, although he still Lion Dance groups bless stores throughout harassed people and their domestic animals Chinatown. And all of this is accompanied from time to time. Because Nian feared the by numerous other entertainmen~s . color red, the old man told the people to Most Chinese families in Hawai'i fol- put up red paper decorations on their win- low the traditions of the Spring Festival. dows and doors at each year's end to scare These include spending time with family, Nian away. The old man then disappeared, cleaning the house to sweep out the bad

Annette Y. M. Lun1: Traditional Chinese Festivals in Modern Tin1es ______33 1uck, and sharing a family dinner together. BIBLIOGRAPHY Li see is given to children by parents, rela­ tives and grandparents. To show respect Associated Chinese University Women. Tra­ and appreciation, the children kneel before ditions for living: A booklet of Chinese cus­ their relatives and serve them tea. toms and folk practices in Hawati. ACUW. Volume 1, 1989. CONCLUSION Associated Chinese University Women. Tra­ My parents have passed to my broth­ ditions for living: A booklet of Chinese cus­ ers and me the same teachings and beliefs toms and folk practices in Hawai' i. ACUW. they received from their parents. Growing Volume 2, 1989. up in a loving household where we were taught the traditions and culture of the Chi­ Chang, Toy Len. Chinese festivals: The Hawai­ nese people, my brothers and I not only ian way. Sturgis: Honolulu. 1983. have cherished memories but also the knowledge to continue these traditions in Peng, Tan Huay. Fun with Chinese festivals. the future. Knowing so many Chinese­ Heian International. 1991 American people who, like me, value their culture and traditions, it is safe to say that ONLINE PERIODICALS this culture will be preserved and will con­ tinue into the years to come. "Chinese Astrology and the Lunar Calen­ dar." Inside China Today. Pgs. 1-2.

"Myths and Legends about Chinese New Year." Inside China Today. Pgs. 1-2.

"Chinese Holiday, Moon Festival." Inside China Today. Pgs. 1-2.

34.______HORIZONS 2000: A journal of international writing and art Lion Dance and Firecrackers Color Photo by Carl Hefner

Lion receiving li see from a Chinato·wn store Color Photo by Elaine Van Lerberhge

Annette Y. M. Lunz: Traditional Chinese Festivals in Moden1 Times ------35 Elaine Van Lerberhge

FILIPINO FESTIVALS

INTRODUCTION his brothers married and had children so these are Ramon's only nieces and nephews. Throughout the year, Filipinos observe Both of Ramon's parents are living. His many festivals. Their festivals celebrate mother lives in Hawai'i and his father in good fortune and prosperity and also ward the Philippines. His father has remarried off harmful spirits. Many ,of these festivals and has six children from his second mar­ continue to be observed by Filipinos who riage. have relocated and have lived for many Dolores comes from a family of five years away from their homeland. I would children; she has one brother and three sis­ like to examine some of these through the ters. Her parents died about ten years ago, experiences of the family of Ramon and but her siblings are still alive and keep close Dolores Bocalbo. ties with Dolores. All are married and have There are three generations of Bocalbos children so Dolores has many nephews and living all over the world; however, most of nieces. Her brother and one of her sisters them still reside in the Philippines. Ramon reside in the Philippines, and two sisters emigrated to America in 1976. His wife, now live in Canada. Dolores, had come the year before, and he Ramon and Dolores have three chil­ followed bringing their two daughters. dren. Their two daughters are married; one They lived in Texas for two years, but the lives in Hawai'i and the other in California. climate proved to be unsuitable for them. Their son attends Leeward Community They moved to Hawai'i in 1978. Ramon College and lives with them. He is study­ joined the U.S. Army and received his citi­ ing to become a computer programmer. zenship one year later. Hawai'i has been Ramon feels that it is unfortunate that nei­ their home ever since. ther of his daughters has provided him and Ramon comes from a family of seven Dolores with grandchildren yet, but he is children, of which he is the third eldest. He hoping that they do so soon be-cause he is has two brothers and three sisters still liv­ not getting any younger. ing. His oldest sister also lives in Hawai'i Though the Bocalbos have lived in but is currently living in Michigan while Hawai'i for many years, they still remem­ earning a medical degree. One younger ber and observe many festivals that were brother is a flight attendant living in Texas. important to them when they lived in the A younger sister is a military computer spe­ Philippines. Through talking with them, I cialist and resides in Colorado. Only one of was able to understand what these festivals

36 ______Anthropology 200, Instructor: Carl Hefner, Ph.D. mean to the Bocalbos and why they are still period preceding Easter Sunday, is cel­ important to them. Ramon and Dolores are ebrated in February, March and April. Dur­ eager to share their know ledge and love of ing Lent, Ash Wednesday, Palm Sunday (or these important occasions. Passion Sunday), and Good Friday are im­ portant days, culminating in the celebration FILIPINO FESTIVALS of the Resurrection which is observed on Easter Sunday. The celebration of Festivals take place in the Philippines Santacruzan occurs in May. In September, throughout the year. In January, the Quia po the Penafrancia Fluvial Festival is observed. Fiesta is observed on the second Tuesday In December, as in many other countries, of the month. On the third Tuesday, the Christmas and New Year's Day are impor­ Ati-atihan Festival is celebrated in some tant days to celebrate. With all of these fes­ areas of the Philippines. Lent, the forty day tivals, which do the Bocalbo's observe and do they continue to practice the traditions they grew up with in the Philippines? As stated earlier, in the month of Janu­ ary, there are two festivals which are always celebrated in the Philippines. The Quiapo Fiesta, also known as the Feast of the Black Nazarene, is centered around a life-sized image of the suffering Christ bearing the cross on his shoulder, his face streaked with blood. The mahogany statue was brought from Mexico in the 17th century. The gal­ leon carrying the statue encountered many difficulties on the voyage and the crew came to believe that its prayers to the statue saved them and the ship each time. The crew's belief in the Nazarene's miraculous pow­ ers lives on in present-day devotees 300 years later. Celebrated in the second week of January, the festival culminates in the pro­ cession of the Black Nazarene followed by thousands of people through the Quia po district of Manila. Devotees attempt to touch the image with handkerchiefs and towels, which they then rub on their bod­ ies in hopes of a miraculous cure. Ramon and Dolores recall this festival clearly. The Feast of the Black Nazarene was an important event to their parents. Both Filipino Dancers remember their parents taking them to the Color Photo by Carl Hefner festival when they were young children.

HORIZONS 2000: A journal of international writing and art ______37 They remember that the cross was a sym­ instructed in the faith and prepared for bap­ bol of hope and of healing, and that they tism. By observing the 40 days of Lent, the fought the crowds for a chance to be able to individual imitates the Biblical stories of touch a small portion of the miracle they Jesus' withdrawal into the wilderness for believed it to possess. Now that they are 40 days, His return to complete his minis­ both in America, there is no opportunity for try, His crucifixion, and His resurrection. their children to see the Black Nazarene. Lent begins with Ash Wednesday, which However, Ramon and Dolores honor this has been since ancient times a day to fast, day by praying to God in hopes of a year pray, repent and show remorse by placing without pain or suffering. ashes upon the forehead. This custom en­ The Ati-atihan Festival, literally trans­ tered the Catholic Church through Judaism, lated as "making like the ati," is celebrated and it is a most appropriate symbol for the in Kalibo. Kalibo is the capital of the prov­ beginning of a period of sober reflection, ince of Aklan, one of the four provinces of self-examination, and spiritual re-direction. Panay Island. Its origins can be traced back For Ramon and Dolores, Ash Wednesday to the time when ten Malay Da tus from is a time to remember that we were created Borneo purchased the island from the ati, a from ashes and that when we die we return short dark-skinned people who were the to the ground as ashes. original inhabitants. This agreement be­ Palm Sunday, also called Passion Sun­ tween the two peoples was sealed with a day, is one of the most joyous and festive joint feast and a celebration that included days celebrated in the Philippines. It is the songs and dances. Today, the way this fes­ day that marks Jesus' triumphal entry into tival is observed is similar to the way that Jerusalem. He was greeted by many onlook­ people observe Mardi Gras in New Orleans. ers waving palm branches and spreading Groups of young people wear cos­ their cloaks on the road before the donkey tumes, blacken their skin, and paint designs that carried him. Ramon and ·Dolores cel­ on their faces. They prance and kick to the ebrate Palm Sunday by attending Mass and music of frenzied rhythms, creating a col­ receiving a palm frond that has been blessed orful spectacle that encourages bystanders by a priest. The palm frond is then taken to join in the merriment. Ramon and home and placed at the family's home al­ Dolores did not attend this festivity as tar. The palm is kept until the next arrival Ati-atihan is celebrated in provinces they of Palm Sunday one year later. did not live in. But the story of the origins Following Palm Sunday is the Holy of the festival continues to be told in both Week, which begins late in April. This in­ families. cludes Good Friday and ends on Easter An important sacred time called Lent Sunday. Good Friday is the day that Jesus is observed in the months of February, was sentenced to death. In the Philippines, March and April. Lent is a season for the Black Nazarene joins the processional soul-searching, repentance, and reflection that re-enacts Jesus' march in which he car­ upon one's life. Lent originated in the earli­ ried the cross upon which he would be cru­ est days of the Catholic Church as a prepa­ cified. Ramon and Dolores remember the ration for Easter, when the faithful procession and the people who took part in re-dedicate themselves and converts are the re-enactment. During this observance,

38 ______HORIZONS 2000: A journal of international writing and art the individuals who volunteer to lead this long festivities begin with the Traslacion procession actually flog their backs and (held on the second Friday of the month) in crown themselves with thorns which make which the statue is brought from her tradi­ them bleed. AI though this performance is tional home at the Penafrancia Shrine on the painful and violent, both Ramon and outskirts of Manilla to the Nag a Metropoli­ Dolores fondly remember watching it and tan Cathedral. On the 9th day (Saturday), visualizing Jesus' procession through the the statue is brought to the Penafrancia Ba­ streets of Jerusalem. During the period of silica Minore via a fluvial procession on the Lent, the Bocalbos pray and reflect, and on storied Naga River. Ramon and Dolores did Easter Sunday celebrate his resurrection not remember watching this festival that and ascension, which opened the gates of takes place on the river, but according to Purgatory and allowed the lost souls to en­ them, it reflects the great love that many ter Heaven. Both Ramon and Dolores be­ Filipinos have for the Virgin Mary, who lieve that this was the purpose of his cruci­ symbolizes mercy and forgiveness. fixion and resurrection. As in many other countries, Christmas Santacruzan is the queen of the May is celebrated in December in the Philippines. festivals. May is the month when beautiful The 16th day of December marks the open­ and abundant flowers appear in the Philip­ ing of the Christmas season and this sea­ pines. Maidens called saga/as dress up in son begins with a pre-dawn Mass or nzisa beautiful gowns. The prettiest of them is de galla. The misa de gallo is a nine day se­ named the Ra yna Elena, and she pia ys the ries of pre-dawn masses. In some provinces, part of St. Helena. She carries a small cross Christmas songs from the church fill the air and has a young boy for an escort who acts before the ringing of church bells to sum­ the part of a prince. With the other sagalas, mon the faithful to mass. Parents, children, the Rayna Elena walks in the procession and relatives attend Mass together. After throughout the town. Ramon remembers Mass, people hurry to tiny stalls to buy and this celebration and its parades. Although sell regional delicacies. On Christmas Eve, his children have never seen it, he keeps this the Festival of Lanterns is held. A home is festival alive for his family by talking about incomplete without its lantern that symbol­ it and comparing it to the Lei Day obser­ izes Christmas. The lanterns, or parols, come vances that take place in Hawai'i this time in many sizes. The parol is the symbol of of year and other May Day observances in the star that guided the Three Wise Men to other places. the baby Jesus. In addition to the Lantern The Penafrancia Fluvial Festival is cel­ Festival, the family shares noche buena, a ebrated on the third Saturday of Septem­ dinner either before or after attending Mass, ber. It is held in honor of the Virgin Mary on Christmas Eve. During the celebration and, during the celebration, her statue leads of the birth of Jesus, people are expected to a procession on water. The barge that car­ forgive the transgressions of others, to love ries the statue is surrounded by thousands one another, and to exchange gifts. The of devotees gliding alongside in boats. This main difference between the observance of statue was brought to the Philippines in the Christmas in the Philippines and among 17th century, and she has since reigned over Filipinos in Hawai'i is the custom of deco­ this region of fiery volcanoes. The week rating a Christmas tree. Ramon and Dolores do not buy a Christmas tree but, instead, Bocalbo, Ramon. Personal Communication. bring a dried branch of foliage to their priest November 15-30, 1999. to be blessed and place it upon their altar at home. Says Ramon, "Christmas is not about Gedota, Josephine. Personal Communica­ Christmas trees. All you need is a good heart tion. November 15, 1999. to celebrate Christmas." On the eve of the New Year (December No author. (No date). "Ati-atihan Festival." 31), the Filipino family joins together to set [Online]. Available: http:/ I off fireworks to make as much noise as pos­ www.sanmiguelbeer.com/ sible in welcoming the New Year. This noise phAdventure/Fiesta/ ati-atihan.html frightens away evil spirits who might bring [1999, December 2]. bad h1ck and misfortune. In addition, plenty of food is offered, coins placed in everyone's No author. (No date). "Feast of the black pockets, and candles are lit in hopes of a Nazarine." [Online]. Available: http:/ I good prosperous year to come. Ramon and www.sanmiguelbeer.com/ph/ Adven­ Dolores continue to celebrate New Years as ture/Fiesta/ nazarene.html. [1999, De­ they did when they lived in the Philippines. cember 2]. They both believe that Filipino celebrations No author. (No date). "Flores de mayo and have given them good fortune. Santa Cruzan." [Online]. Available: http:/ /www.ktolsk.no/tanglaw I CONCLUSION v02n01/v02/n019.html. [1999, Decem­ ber 6]. I believe that most traditional Filipino festivals continue to be observed by many No author. (No date). "Philippine festivals." Filipinos even after they relocate to the [Online]. Available: http:/ I United States. As my research with the www. park.orb /Philippines I tourism/ Bocalbos shows, the observance of these philfest.htm. [1999, November 26]. occasions is an important part of their lives. Even the festivals that the Bocalbos did not No author. (No date). "Our own blessed Vir­ celebrate when they lived in the Philippines gin of Penafrancia." [Online]. Available: are remembered by them, and their knowl­ http:/ /www.ktolsk.no/tanglaw /v02/ edge qf these festivals is handed down to n102.html. [1999, December 6]. their children. These festivals are an impor­ tant way for them to keep in touch with No author. (No date). "The longest Christ­ their Filipino culture and identity. mas in the world." [Online]. Available: http:/ /localhost:1234/ ~Xfuf!tDMbXrlifX~X~Xagi ONLINE BIBLIOGRAPHY [1999, November 28].

Akin, James. (1999). "All about Lent." [Online]. Available: http: I I www.cin.org/users/james/ ash_wed.htm. [1999, December 13].

40 ______HORIZONS 2000: A journal of international writing and art Susie Mercado

LIVING WITH LOVE AND PASSION

If an equation could define the "good 13:4, 7-8). Dandin mentioned virtue, which life," it would be dream plus passion plus signifies endurance, commitment and ex­ persistence times love equals happiness. cellence, all of which are important in Further, as al-Ghazali explains: "Know that achieving lasting success in any area of life. the love of God is a standard that leads to Still, all we have is now. The measure victory... This love is a universal solvent to of our contentment and personal achieve­ secure happiness. Whoever secures it, is ments are determined by our ability to live richer than in the possession of both in the present moment. Regardless of what worlds" (p. 242). Whether pursuing tempo­ happened yesterday and what may happen rary pleasure or disciplining for eternal joy, tomorrow, now is where we are. From this the love of God is what sustains me. The point of view, the key to living a "good life" solution to achieving both short-term and must be in focusing on the present moment long-term goals is to live a life full of love and making it more pleasurable. Lady and passion and choose to be happy. Murasaki describes this when she says, "I Dandin described the three aims of life cannot help feeling that to be near so beau­ as being "virtue, wealth, and love" (p. 312). tiful a queen will be the only relief from my I found this to be ironic because Dandin's sorrow. So in spite of my better desires (for example of love was based on aesthetic val­ a religious life) I am here. Nothing else dis­ ues and beauty versus true love. True love pels my grief--it is wonderful!" (p. 261). Be does not focus on what one can receive from happy today, for who knows whether there another but rather on the action of giving. will be a tomorrow to enjoy? On the way to The prince says, "The character of such a achieving my long-term goals, I decided to girl cannot but correspond to her appear­ be happy on the journey, not just upon ance, and my heart is fixed upon her, so I'll reaching my destination. test her and marry her" (p. 311). His ver­ Expressing my passion is a key to my sion of love was more like lust, which pro­ short-term and long-term success and hap­ vides temporary excitement, but does not piness. When you are really in touch with have enough substance to last. I value the your passion, you begin to live with pur­ kind of love developed over a lifetime, or pose. You have to figure out what it is you God's love as expressed in the Bible: "Love love, who you really are, and have the cour­ suffers long and is kind," and "bears all age to follow your dreams. Passion is not things, believes all things, hopes all things, found in doing something you must do, but endures all things. Love never fails" (I Cor. in doing something with pleasure and en- thusiasm because it is deeply satisfying. I we receive in life reflects what we are. As believe that if you follow your passion, the the Bible says: "For he who sows to his flesh discipline associ a ted with achieving will of the flesh reap corruption, but he who long-term goals seems almost unnoticeable. sows to the Spirit will of the Spirit reap ev­ Ephraem of Edessa depicted a woman who erlasting life" (Gal. 6:8). God, through His achieved her long-term goal by "disciplin­ love, promises success: "And let us not ing herself with vigils and the stern burden grow weary while doing good, for in due of abstinence .... ceaselessly calling on God" season we shall reap if we do not lose heart" (p. 215). When you have passion and a (Gal. 6:9). I decide to find happiness in what dream, the things of the world seem worth­ happens today as I pursue my dreams with less compared with the blessings God gives persistence and live a life full of passion, you for being obedient and persistent. Liv­ ignited by God's love. I realize that I can­ ing with p assion involves living in the not control the outcome of my efforts, yet present, doing w hat you love most; yet, it every day along the journey is so fulfilling requires releasing control over desired re­ know ing that God loves me and will pro­ sults by having faith in God to provide your vide me with an abundance of blessings. As future. This concept is similar to one de­ al-Ghazali wrote: "Know that the love of scribed in The Upanishads: "When all desires God is a sure and perfect method for the which once entered his heart are undone, believer to attain the object of his desires" then does the mortal become immortal, then (p. 241). I believe that in attaining the "good he obtains Brahman" (p. 68). life" of dreams, passions, and achievement I believe the secret of being happy in with persistence, "Love never fails ... " either the short-term or the long-term is not in doing what you enjoy, but in enjoying Editor's Note: All primary sources what you do and being flexible to change. I cited are from: decide to be happy and work toward my dreams and goals for the love of being in­ Andrea, A. & J. Overfield (Eds.) (1998). The volved; because it is my privilege and joy human record: Sources of global history. to learn, to test myself, to experience, and Boston: Houghton Mifflin. to make a difference along the way. I strive not to be like Lady Murasaki, who said, al-Ghazali, Abu Hamid Muhammad. "The "Having no excellence within myself, I have alchemy of happiness." (ca 1100 A.D.) passed my days without making any spe­ Persia. (pgs. 240-242). cial impression on anyone" (p. 263). In ad­ dition, she seemed to have a false depen­ Dandin. "Tales of the ten princes." (ca 600 dency on other people to make her happy: A.D.) India. (pgs. 310-312). · "Especially the fact that I have no man w ho w ill look out for m y future makes me Murasaki Shikibu. "Diary." (ca 1000 A.D.) comfortless" (p. 263). Japan. (pgs. 260-264). Many people spend their lives hoping that things w ill get better, wishing for a St. Ephraem of Edessa. "The life of St. Mary magic w and or a knight in shining armor the harlot." (ca 350 A.D.) Syria. (pgs. to make their lives easier. I believe that what 214-216).

42 ______HORI ZONS 2000: A journal of international writing and art Tasn1in McCoy

AN INTERPRETATION OF THE "GOOD LIFE"

The "good life" is knowing who I am, nothing outside of myself is ever going to feeling good about it, and having a sense of change the way I feel on the inside. humor. Sounds real clear cut and simple As for Saktikumara, the Indian prince, when I see it on paper, but that one sentence I can relate to him. He knew what he encompasses a lot. The "good life" is some­ wanted, and what a creative plan he had to thing I'm always working toward, and, find it, or her, I should say. He was very me­ even when I feel like I'm "there," it is a high ticulous. He devoted a great deal of time to maintenance job. Having already lived finding what he considered the "perfect what I think of as a life in hell in pursuit of woman." This was his self-created illusion the "good life," brought on by my own will of the "good life," the missing piece in his and lustful desires, I have gained some per­ life. It was his obsession, his reason for be­ spective on what this all means for me. I do ing. Dandin' s story is a great example of hu­ know who I am, and I do know what is man instincts gone astray. So often we see important to me. I know what makes me this in our culture, the reaching and grab­ happy and what works for me. I try to keep bing onto that one thing that will fulfill all a balance between hard work and leisure of our needs. The problem is that no one time. It seems that too much of either can thing can do all of that. He was so consumed cause problems. I tried to "have my cake by the hunt that by the time he got to the and eat it too," and the cake turned to lye, kill, the prey had lost its lustre. and I couldn't swallow it. Instant gratifica­ Because he thought he knew what he tion only brings me temporary results, far was looking for, his use of restraint worked inferior to anything I have worked for in well during the search, keeping him from my life. Now I much prefer to chart a course, settling for something short of his desired challenge myself to follow it , no rna tter goal. This was impressive and a definite what, and sigh with relief along the way. strength. He had a realistic idea of what to As long as I'm moving forward, I consider look for in a woman (in my humble opin-_ myself a success. That feeling of ion), and so he was able to eventually find self-fulfillment cannot be erased, and that her. What he didn't realize was that he was is what makes my life a "good life." It is up looking for a fantasy. If this woman was his to me to choose the right path, and I try to true heart's desire, then why did he stray stay on the one less prone to landslides. when he found her? He had plenty of am­ Yes, I want it, and I want it now! That's bition, but too much self-centeredness. The still my stance in life, but I know now that prince was attempting to catch a cloud in a butterfly net, a fantasy. on her God-given instincts. So, in the end, there he is with twenty­ From what I can tell, Lady Murasaki twenty hindsight. He spent his entire life has all the tools at her disposal, all the ele­ either gazing into the distance, or grieving ments of the "good life," but no hands with for the past. Never once did he stop to sa­ which to pick them up. She is stuck, stifled, vor the moment. by the loss of her once-upon-a-time love. Lady Murasaki is a bystander to the Until she heals from that, I see no future "good life." She lives vicariously through happiness for her. The saddest part of all the queen. She has no sense of self. Once this is that I doubt she is even aware of these she was someone, her husband's wife. But, things. with his passing, so, too went her identity. Now, on to the saga of St. Mary the Har­ She never recovers from this loss. Her di­ lot. I feel sorry for her. I see no balance of ary writings reveal a life filled with fear, a restraint and pleasure here, only extremes. fear so paralyzing that there are only bits In her early years, she is a happy woman, and pieces of empty pleasures, with no real living what she believes is the "good life." attempt to solve the puzzle of her unha ppi­ Then, life throws her a curve-ball, as it of­ ness. Self-restraint echoes through her di­ ten does, and everything changes. So, just ary pages, so much so that they are disheart­ how devout was she? How strong was her ening to read. She has become so comfort­ faith? How could she possibly have been able in her lady-in-waiting position, and enlightened by a spirit which had no for­ does not realize that this seeming! y safe giveness for her sins? Did she feel there cocoon suffocates her, slowly. Perhaps she were too many hoops through which she is physically safe here, but there is no hap­ would have to squeeze? How narrow was piness in her heart, only longing. She is the entrance back into God's grace? I won­ afraid to live a life of her own, which she so der. desperately envies of the queen. Mary was a fortunate soul to have the She does know what she wants but undying love of her Uncle Abraham. It does nothing to find it or to feel it. Unfortu­ seems strange to me how little it took for nately, she chose not to follow her "better her to fall from grace. The change from a desires" (p. 261). I'm sure that in large mea­ life of serving God to the life of a prostitute sure the issues here are cultural, but I don't seems pretty drastic. She obviously felt un­ agree with such a subservient ideology as worthy of repentance and had little faith in is presented here. She idly watches the God's forgiveness. But she was able to give world, including possible romance, passing herself another chance through Uncle her by, smiling coyly all the while behind a Abraham's love and guidance. polished' maquillage of etiquette. Under­ I can understand the feelings of guilt neath it all is a grief-stricken soul who has associ a ted with certain carnal pleasures. lost her way, with no one to retrieve it for What I don't understand is how she could her. Ah, I hear the sad sigh of a damsel in have been truly fulfilled by her young faith, distress, as she weeps herself to sleep each a faith so confining that she resorted to pros­ night. Or maybe, just maybe, she dreams in titution instead of immediate repentance for solitude of a romance with the prince. It what happened to her. I guess this was a makes no rna tter, for she doesn't dare act classic case of divine intervention through

44 ______~ ____HORIZONS 2000: A journal of international writing and art Uncle Abraham. I believe in a God of my in my own life of some divine presence at own understanding, but I don't live in fear work in and around me. of It. What does it matter if God forgives Of the chosen readings, al-Ghazali's you, if you cannot forgive yourself? The writings are the most relevant to the idea of remains of Mary's life seem a waste to me. I attaining the "good life." I don't see a prob­ don't believe that she arrived at death in lem here in need of a solution. I have my grace. I think the smile on her face was one own interpretation, of course, and I drew of relief. She w as finally free from repen­ for this essay the w ords and ideas in the tance to God. I'd be smiling, too. readings that reflect what I already believe. Although I could certain! y relate to Three of these four stories focused on Prince Saktikumara, I feel that al-Ghazali's the pursuit of "fool's gold." I've found beliefs are the most fruitful for one who plenty of that on the roads I've traveled. seeks the "good life." The God he speaks of Things are never what they seem. For now, sounds like the all-loving God that I have I do have a "good life," nothing like what I come to believe in. A "good life " is unat­ imagined. I can only hope that I don't cling tainable without some sort of fa ith. There to it desperately lest it become elusive. Am is a reason w hy things happen the w ay that I fooling myself? It's not worth worrying they do. What may seem to be random about. Al-Ghazali reassures me that I have chaos has its own rhythm. Cause and effect found "spiritual gold." are not only scientific law, they are spiritual law, as well. Seek God, and you shall find Editor's Note: All primary sources God. That has been true for me. I detect a cited are from: good balance in al-Ghazali's ideas between the material world and the spiritual. If our Andrea, A. & J. Overfield (Eds.) (1998). The priority is spiritual development, the void hun1an record: Sources of global history. is thus filled, relieving us of material bond­ Boston: Houghton Mifflin. age. I also agree with al-Ghazali that "the al-Ghazali, Abu Hamid Muhammad. "The love of God exists in every heart" (p. 241). alchemy of happiness." (ca 1100 A.D.) This idea of union with God is one I can Persia. (pgs. 240-242). understand. And, the lack for union, if left Dandin. "Tales of the ten princes." (ca 600 unnoticed or unacknowledged, will decay A.D.) India. (pgs. 310-312). the soul. I have lived in search of a "good Murasaki Shikibu. "Diary." (ca 1000 A.D.) life," having faith only in the physical realm. Japan. (pgs. 260-264). Human power alone failed me. Somewhere St. Ephraem of Edessa. "The life of St. Mary along the line, my perspective changed as the harlot." ( ca 350 A. D.) Syria. (pgs. a direct result of seeking spirituality. I am 214-216). still daunted, but I have tangible evidence

TasnLin McCoy: An Interpretation of the "Good Life" ______45 Donnalyn A . Guillenno

THE BELIEFS OF CHINESE BUDDHISTS

H aving grown up in family of Chris­ vices. Also, my inability to speak Chinese tians, I never thought much about the other was a barrier. Then I met a woman who religions of the world. Until I attended became my key informant. She helped me grade school, I had no idea of the existence to overcome the language barrier and of Buddhism, Islam, Hinduism and Juda­ helped me to interview members of the con­ ism. Growing up in the Philippines, I gregation and their religious leader. I also learned about the basic teachings of these read articles about Buddhism and took pho­ religions in high school. From that time I tographs. have been interested in the teachings of Buddhism is a family of religious tra­ Buddhism but it is only recently that I was ditions founded by Siddhartha Gautama. able to do research about them. He was a prince of the Shakya tribe in the Buddhism is one of the world's most region of the lower Himalaya Mountains. influential religions. It has spread through One day he left his palace and witnessed almost all of the countries of Asia and is now some of the suffering of ordinary life. He finding a willing.ear in the countries of the saw a bent old man, a sick man wasted by West. The interest in Buddhism in the West disease, a dead body awaiting cremation began in the late eighteenth century with and a sanyasin, a monk, who had no pos­ the emigration of Asian Buddhists. Bud­ sessions yet who seemed to be at peace. dhism is known for its complex faith and These four things, now called the Four Pass­ practice and it was this complexity that ing Sights, made the Buddha decide to leave caused me to pursue this study. In my opin­ his luxurious life. Dressed in orange, he ion, like all other religions, Buddhism is a wandered the whole of India. He searched powerful medium to promote peace and an for peace of mind and soul, which he could aid in facing the challenges and mysteries not find in Hinduism. While resting under of life. the shade of a Bho tree in Bodh-Gaya, he I spent almost two months with Bud­ achieved, through meditation and rigorous dhists at the Hawai'i Chinese Buddhist So­ discipline, an insight into the human con­ ciety during which I learned some of the dition which resulted in his receiving the beliefs held by this group. I attended their name of Buddha, the Awakened One. Af­ services every Sunday, spending two to ter this awakening, he wandered as a monk­ three hours per visit. It was difficult at first, teacher, encouraging others to follow the as I knew no one but the person who gave path he had discovered, a path leading to me permission to come and study the ser- nirvana, the release from suffering andre-

46 ______.Ant hropology 200, Instructor: Carl Hefn er, Ph .D. birth, that brings inner peace. The move­ pursuit for the arhat is only concerned with ment that he created flourished and after his or her individual salvation. They be­ two hundred years divided into two major lieve instead that the end of suffering can schools of thought and practice, Theraveda, only be achieved by compassion for others. or Hinayana, and Mahayana. Theraveda In Mayahana, the Buddha exists in held to what were considered the original three different ways, known as the Triyaka. views of the Buddha while Mahayana Bud­ Ultimate truth and reality itself are found dhism set forth a new vision. in the Buddha's dharma body or dharmakaya. The beliefs and teachings of the Chi­ The sambhogakaya is translated as the body nese Buddhists I studied are based on the of bliss and enjoyment. Lastly, the teachings of Mahayana Buddhism, also call nirmanakaya is the embodied person on the" great vehicle." Mahayana was brought earth. The first time I asked my key infor­ to Hawai'i by Chinese and Japanese immi­ mant about the three bodies of Buddha, I grants in the late nineteenth century. got confused. She explained it to me by Mahayana teaches that anyone is capable comparing it to Christian doctrine, which of achieving nirvana; it is not only monks explains the Person of Christ as a holy trin­ who can aspire to it. Mayahana believers ity. criticize the pursuit of arhatship, a goal only The attainment of nirvana is the ulti­ achieved through monastic discipline. mate goal of all Buddhists. Nirvana is Arhatship, according to them, is a selfish achieved through meditation. Meditation can be compared with prayer in Western religious practice. It is not reached by ana­ lytical reasoning. The Buddhist must un­ derstand and practice the strict discipline of the divine Buddha. It is not enough merely to believe; one must practice. In the temple, different images of the Buddha are seen. At the center of the altar is the Amitabha Buddha. This represents the dharman body of the Buddha. It is the Buddha of endless light. According to a sutra (a text embodying the words of the Buddha) his paradise can be reached by good deeds, by meditation on Amitabha and his paradise, and by praising his name over and over with full faith in his power. Located immediately behind the Amitabha is the Kuan-yin, whose name means "hears all cries." Kuan-yin is a bodhisattva, a manifestation of the eternal Buddha who embodies supreme compas­ Kuan Yin and the Amitabha Buddha sion. Kuan-yin has at least 1000 hands Color Photo by Donnalyn A. Guillermo which represent her many powers·to heal.

HORIZONS 2000: A journal of international writing and art ______47 On each palm is an eye, which symbolizes lent of Christianity's St. Peter. . her ability to see all that are in need. Al­ When a member of the temple comes though I am referring to Kuan-yin as female, to pray, he or she always burns incense. my key informant told me that Kuan-yin Holding the incense with both hands, the possesses the characteristics of both male worshipper goes to every Buddha and and female. Kuan-yin was originally a male makes three bows. The incense represents but has come over time to be thought of as the sweet scent of moral virtue that ema­ a woman. nates from those who are true. The three Aside from Amitabha and Kuan-yin, bows depict respect for the heavens, the there are two other bodhisattvas in the sanc­ earth and the underground. They also of­ tuary. In the left corner of the temple sits fer flowers to the Buddhas and light Quan Cong, who is a warrior god. People candles. The flowers, beautiful for a short pray to him for safety and victory. Waito is time only to wilt and die, remind them of the Buddha who provides protection for the the impermanence of life, whereas the temple and sits in the right corner. There is candle flame symbolizes enlightenment. also a medicine Buddha who offers health The people I saw in the temple had differ­ and healing. Behind the medicine Buddha ent kinds of clothing: some wore everyday are placed the names of those seeking his clothing while others were dressed in black help with health problems. Under the gong or brown robes. I learned that these differ­ sits Ji Jong Wo, who is the Buddhist equiva- ent kinds of clothing signify the number of baptisms. Those in street clothes have not yet been baptized or have yet to accept Bud­ dhism as their religion. Those in black robes have been baptized three times, which means that they take refuge in the Buddha, in the Dharma, and in the Sangha. The brown robes are worn by those who have been baptized five times and these people keep the Five Precepts of morality-not to lie, kill, steal, engage in illicit sex or partake of alcohol-in addition to the Threefold Refuge. The Sunday service lasts for approxi­ mately one hour. The gong is sounded to let people know that the service is about to begin. It also is used to drive away evil spir­ its that might harm the sacredness of the service. After the gong is beaten, everyone makes three bows. Then the monk, dressed in orange, leads the chanting of sacred Bud­ dhist texts. There is no sermon, only chant­ Quan Cong ing. In the middle of the service, one mem­ Color Photo by DonnaJyn A. Guillenno ber of the congregation moves around the

48 ______HORIZONS 2000: A journal of international writing and art room holding a spoonful of rice. This sym­ The names of the deceased are arranged bolizes their prayers for the poor, hungry neatly behind the Jizo Buddha, who guides and homeless of the world. The service the spirits of the dead into the world and ends with three bows. back to the "other world" after the service. I was able to talk with the monk who The names are read and the spirits are bap­ leads the services. He told me that every tized again. After this baptism, the names monk vows to keep the Ten Precepts of Bud­ are burned. dhism: to not take life, lie, steal, engage in During the service, I noticed that sexual activity, drink alcohol, eat any food people were folding gold and silver paper. after noon, adorn their bodies with anything I learned from two members of the congre­ but the three robes, participate in or be a gation that these papers serve as money for spectator to public entertainments, use high the dead. They believe that the spirits of or comfortable beds, and use money. A their relatives and loved ones still rely on monk who seeks to attain a higher ordina­ them to help them in the other world by tion must commit himself to keeping the 227 providing money that is needed there. This rules of the monastic code and to recite them paper money is burned during. the service at least twice a month. Further, he must and through being burned is sent to the confess any violation of these rules in the other world. company of another monk. They study and After the memorial service, there was meditate the entire day except when receiv­ ing food offerings and performing ceremo­ nies. They accept suffering and strict disci­ pline. He told me that the sufferings are nothing when compared to the gifts they receive and are yet to be given. He also told me about the Four Noble Truths: the truth of the existence of suffering, the truth of the cause of suffering, the truth of the cessation of suffering, and the true path to the cessa­ tion of suffering. I was also able to witness one of the most important rituals of Chinese Bud­ dhists, the Chung Yong Memorial Service. They perform it three times a year, in April, July and October. The memorial service is dedicated to the deceased members of the temple. Unlike the ordinary services that begin with a member of the congregation beating the gong, in the memorial service the gong is sounded by a monk who is as­ sisted by a nun. After chanting, the spirits of deceased relatives and friends are invited Ji Jong Wo and the Temple Gong Color Photo by Donnalyn A. Guillermo into the temple with prayers and chants.

Donnalyn A. Guillernw: The Beliefs of Chinese Buddhists ______49 a meal with all members sharing food they Buddha's teachings, beliefs and practices. had brought. There was no meat, only veg­ I am not suggesting that we all convert to etables, and my key informant explained Buddhism, but simply that it can teach us that they believe in the sacredness of all life some ways we can change our world and and the reincarnation of souls into the bod­ make it a better place to live. ies of other living things. Therefore, they are all vegetarians. BIBLIOGRAPHY Aside from this commemoration for the dead, the Chinese Buddhists also cel­ "Buddha and Buddhism." (1990). Collier's ebrate three festivals that mark events in the Encyclopedia International Edition. Buddha's life: his birth is celebrated on the eighth day of the fourth month, his enlight­ Carmody, D. and J. Carmody. (1988). The enment is remembered on the eighth day Story of World Religions. California: of the twelfth month (Bodhi Day); and his Mayfield. death is memorialized on the fifteenth day of the second month. The New Year cel­ Earhard, B. H. (1993). Religious Traditions of ebration is held in February. For this holi­ the World. New York: Harper Collins. day, families come together and share a veg­ etarian meal. Ellwood, R. S. (1996). Many Peoples, Many Buddhism is indeed a complex reli­ Faiths. New Jersey: Prentice Hall. gion. It contains beliefs and practices that help its believers cope with life's mysteries Fellows, W. J. (1988). Religions East and West. and challenges. It emphasizes practice over Florida: Holt, Reinhart and Winston. correct belief, morality over formality, and it stresses the importance of nonviolence. Molloy, M. (1998). Experiencing the World's In the kind of world we live in today, it is Religions. California: Mayfield. important for us to live with some of the

50 ______HORIZONS 2000: A journal of international writing and art Rosalynn Edu

THE CULTURAL AND MEDICAL USES OF KAVA

There are many herbs that are used for drained stony soil and a shady location. The a variety of purposes, among them to en­ plant's leaves are heart-shaped, pointed, hance memory, to ease menstruation diffi­ and smooth and green on both sides. The culties, to increase energy and to ease anxi­ root may be harvested at any time of the ety. My research examines a fascinating year when the plant has reached the height plant call kava. Kava is a member of the of two meters. However, the plant may pepper family and is native to the South grow up to six meters tall. Roots can grow Pacific. It not only has been used for a vari­ to a diameter of eight centimeters when ety of medical purposes but also has deep mature. cultural significance for many Pacific Traditionally kava was only consumed peoples. It has been used for thousands of during ceremonies. These might be formal years and has unique virtues. rituals or more casual occasions. In any Many people today are concerned with kava ceremony, the first step is to prepare health, weight and appearance. And many the drink itself. George Foster, a member prefer to use a natural substance, such as of Cook's second expedition to the Pacific, an herbal product, rather than an artificial noted: medication. There is a greater appreciation Kava is made of the most disgustful of the uses of botanicals. Such herbs include manner that can be imagined from the ginseng, gingko, and many more. Kava is juice contained in the roots of a species one of the most fascinating of these medici­ of the pepper tree. The root is cut small, nal plants. The botanical name for kava is and the pieces chewed by several piper methysticum. It is an indigenous vine people, who spit the macerated mass of the pepper family. It grows throughout into a bowl, where some water (milk) of the Pacific Islands and grows well in alti­ coconuts is poured upon it. They then tudes from 150 to 300 meters above sea strain it through a quantity of fibers of level. It is considered a swamp loving plant coconut, squeezing the chips, till all their but can also be grown in stony ground. It juices mix with the coconut milk; and is cultivated commercially in the United the whole liqueur is decanted into an­ States and in Australia. Kava is usually other bowl. They swallow this nauseous grown on frames and is propagated from stuff as fast as possible; and some old runners in late winter or early spring. The topers value themselves able to empty newly cut stems must be protected from a great number of bowls. direct sunlight and wind. It needs well-

Anthropologtj 200, Instructor: Carl Hefner, Ph.D. ______51 This description, though biased, gives lining and tubules and on the bladder. High details of the way that kava was prepared. quality kava rhizome contains 5.5 to 8.3 per It has also been reported that in some places cent kavalactones. These also have anti­ young virgin women were the only ones anxiety, muscle relaxant and anticonvulsant who could prepare the drink. properties. Kava has been used to welcome distin­ Kava has been shown to have the abil­ guished visitors, as a gesture of peace and ity to effect the brain in a variety of ways. goodwill, and as an offering to the gods. Its molecules attach to number of receptors Pope John Paul II took part in a kava tea and, in one study, the areas of the brain most ceremony during his visit to the Pacific Is­ effected by kava were the hippocampus, lands. It has been used to create and main­ amygdala and medulla oblongata. The cer­ tain social relations; the gathering togethe·r ebell urn, the brain center for muscle coor­ and drinking of kava signifies good fellow­ dination, was not effected unless repeated ship. It may also have served to unite vari­ large doses were given. Such doses caused ous classes of some societies as the barriers muscle weakness and dizziness. Interest­ between chiefs and commoners and be­ ingly, kava did not bind to receptors in the tween strangers fall under its soporific ef­ frontal cortex, the center for higher mental fects. In some cultures, kava is used as an functions and analytical thinking. There aid to conflict mediation. The herb helps to will be more research done, no doubt, on induce a state of calmness and cooperation the effects of kava on the brain. during important negotiations. Kava has four main therapeutic prop­ Kava is also used as a ceremonial drink erties. The most powerful is the relief of to commemorate many important events: nervous tension. The second is to relieve i.e., journeys, weddings, births and deaths. anxiety, a common condition in our hectic It is offered as gift to express friendship and lives. Another is as an effective diuretic with is used in healing practices. potent anti-spasmodic and antiseptic ac­ The plant is also used as a religious in­ tions that make it useful for the treatment toxicant. It is used by both priests and lay­ of genito-urinary tract infections. It has also men to stimulate the connection to spiritual been used to treat cystitis, prostatitis, vene­ sources of wisdom and in seeking ancestral real disease and yeast infections. The fourth favor. Kava is valued in the Pacific Islands therapeutic property involves its ability to as a calming and stimulating substance with improve appetite and digestion. Aside from a variety of uses. If taken in large quanti­ these, there are many other traditional uses. ties it produces a euphoric state, and this Its analgesic and cleansing diuretic actions may be why it has long been considered an make it useful for treating rheumatism, aphrodisiac. asthma, and worms and other parasites, a Kava also possesses many important common problem in the tropics. The herb medicinal properties that make it a valued also brings pain relief to gout sufferers and herb. The root of the plant contains helps to remove waste products from the kavalactones. These have a depressant ef­ joints. Because kava aids in digestion some fect on the central nervous system and have take it for obesity. There are other, more anti-spasmodic effects. The kavalactones common, uses as well. Kava can be used as also have an anesthetic effect on the urinary a poultice for headaches and as a sweat in-

52 ______HORIZONS 2000: A journal of international writing and art ducing tea for the treatment of colds and pressants and anti-psychotics may increase fevers. It can also be used topically for vari­ its effects. ous fungal diseases of the skin. It has been Studies show that using kava wisely used as an antiseptic in the treatment of can bring many benefits. People today use venereal disease, especially gonorrhea. It this root for many different things in a vari­ also makes an effective analgesic mouth­ ety of preparations. The different prepara­ wash for toothaches and canker sores. tions that kava comes in-powder, gel cap­ The proper dosage of kava is based on sules, pills, and liquid-will affect each per­ the level of kavalactones. According to son differently depending on concentration clinical studies, the dosage recommended and form. is from 45 to 70 mg of kavalactones three Kava retains its traditional uses and times daily. Many people take kava extract cultural significance, even while it contin­ w hich supplies 200 to 250 mg of ues to grow in popularity throughout the kavalactones per day in three doses. To world. It offers many advantages. Kava promote a deep restful sleep, one should may one day replace many addicting drugs take a dose approximately 20 to 30 minutes in the treatment of anxiety, for example. before retiring. An overdose is usually sig­ Many people carry it with them, finding it naled by a lack of coordination, followed useful for coping with the many stressful by fatigue and a tendency to sleep. If an situations that everyday life brings . . Any overdose is suspected, it is wise to seek complications that arise due to the use of medical attention immediately. kava will disappear when it is stopped. There are few side effects to kava us­ There are no withdrawal symptoms. With age. In recommended doses, the only re­ all of its positive benefits and so few nega­ ported side effect is mild gastrointestinal tive effects, kava is almost too good to be disturbances. Long term usage of large legal. doses may cause a lack of motivation, weak­ ness, leg paralysis, a yellow discoloration BIBLIOGRAPHY of the skin and a peculiar sealy skin rash. Kava is not habit forming. In all cases stud­ Ansley, D. (1999). "Kava recipes." [Online]. ied, these symptoms have been found to be Available: http:/ /www.betterliving usa. completely reversible when kava consump­ com [Nov. 1999]. tion is discontinued. Kava should not be taken by pregnant and lactating women. It Kilkam, C. (1960). "Kava: Medicine hunt­ should not be used with other substances ing in paradise." San Francisco: Level that act on the central nervous system. Tak­ Press. ing kava with alcohol, barbiturates, antide- Hobbs, C. (1996) . "Kava: Elixir of the pa­ cific."

Rosalynn Edu: Th e Cultural and Medical Uses of Kava ______53 Hidehiro Kuribayashi

CHANGING CUSTOMS IN JAPANESE MARRIAGE CEREMONIES IN JAPAN AND HAWAI'I

Weddings are historical and traditional yui-no, gifts are exchanged between the pro­ ceremonies. They involve many things: re­ spective husband and wife. The most im­ ligion, culture, tradition, and families. In portant item to be presented to the future the past few years, many more Japanese bride is an obi, a belt for the kimono, which couples have chosen to have their weddings represents female virtue. in Hawai'i. Since coming to Hawai'i I have A hakama skirt, expressing fidelity, is seen many Japanese couples dressed in given to the bridegroom-to-be. If formally wedding attire and I have wondered what observed, in addition to the obi and the wedding ceremony for them is like and hakama, the yui-no gifts include as many how it differs from the traditional Japanese nine items representing happiness and for­ wedding ceremony. tune. The nine items are: The custom of nzi-ai has been and is still Naga-noshi: Prepared from abalone, widely practiced among Japanese. Mi-ai is this was once an important and costly an interview between a man and woman i tern. It expresses the sincere wishes of with a view to marriage, as arranged by the sender. their parents or a third party who functions Mokuroku: This is a list of all items as a go-between. Mi -ai interviews usually exchanged in the yui-no and includes occur in hotels, theatres and other such pub­ the names of all the donors. lic places. In former times, mi-ai was con­ Money: Money is often exchanged sidered compulsory for each of the parties as a ceremonial gift. concerned. A man might be invited to the Katsuo-bushi: This is dried bonito, home of his prospective bride and, if he used in making soup stock and a highly were favorably impressed, he would leave valued preserved food. behind a fan to indicate his acceptance of S urum e: This is dried cuttlefish. the young woman. The bride-to-be had Konbu: This dried seaweed is in­ little chance of expressing her view on the cluded for it procreational power and subject. expresses a wish for happy and healthy Yui-no is derived from the verb ii-ire, generations to follow in the family. which means "to apply." It is also used to Shiraga: Another name for asa refer to the practice of families to be united (hemp), these strong fibers are ex­ through marriage to dine and drink to­ changed to signify enduring ties and gether. In any case, it is an important func­ cooperation in married life. Shiraga pho­ tion in the process of betrothal in Japan. At netically means "gray hair,"expressing

54 ______Anthropology 200, Instructor: Carl Hefn er, Ph.D. a wish for a long life together for the new tree to the gods, ending the main part of couple. the wedding ceremony. Drinks of sake are Suehiro: This is a fan that symbol­ then exchanged by the newly wedded izes happiness. Expanded to its full ex­ couple and close relatives of both families tent, it signifies a better future for the signifying the families' union though the couple. wedding ceremony. The Shinto wedding Yanagi-daru: This wine cask may be is accompanied by traditional music and replaced by cash designated for the pur­ attended by miko maidens in red and white pose of buying sake. dresses who serve sake to the wedding All of these yui-no gifts are accompa­ party. Although such a marriage ceremony nied by the list of family members who con­ as I have described above can still be seen tributed them, as the gifts are actually ex­ in Japan, there have been changes in the changed between the two families through ceremony that reflect more Western ideas. a go-between on a day considered a us pi­ The mi-ai interview is no longer con­ cious according to the almanac. sidered compulsory. Until the turn of the The traditional Japanese wedding usu­ century, the mi-ai interview of a prospec­ ally takes place in a Shinto shrine. The cer­ tive wedding couple was more of a required emony is presided over by a Shinto priest formality than an opportunity for the man who first holds the purification service for and woman to get to know one another and the guests in attendance. Such a wedding learn about each other's views of marriage. ceremony is generally attended by members Today, the mi-ai is used to provide the pro­ of both families, relatives, and, of course, spective bride and groom with an opportu­ the nakodo, or go-between. The traditional nity to meet and to know each other more wedding costume for both bride and groom intimately. Currently, although there are is the kimono. The bridegroom wears the some Japanese couples that meet through black haori and hakama decorated with his mi-ai interviews, most Japanese find their family crest. The bride wears the classic future partners on their own and then ask a shiro-muku, or snow white kimono, during current or former employer to act in the role the marriage ceremony and changes to a of nakodo between the families. more colorful kimono, called a iro-uchikake, Although the purpose of the mi-ai in­ after. The iro-urchikake is lavish! y deco­ terview has changed, yui-no is still an im­ rated with white or red silk and is worn with portant ritual for Japanese today. When two an elaborate white headpiece. of my friends became engaged last year, After a ritual by the priest during they exchanged yui-no in the traditional which he recites the oaths of marriage, it is way. In addition, my younger sister is get­ then customary for the bridegroom and ting married next year, and my parents and bride to read an oath in which they vow to sister are also thinking about observing the be faithful and obedient to each other in yui-no tradition. married life. The san-san-kudo, or the three­ As in most European countries, a June times-three exchange of nuptial cups, is wedding is popular in Japan. Spring and then performed by the wedding couple. autumn are also popular wedding seasons. The bridegroom and bride proceed to the Many Japanese hotels and memorial sanctuary to offer twigs of a sacred sakaki halls offer marriage packages. One typical

HORIZONS 2000: A journal of international writing and art ______55 package at a Japanese hotel is priced at 1.2 tions is very popular among Japanese million yen (approximately $12,000.00) for cou pies today. According to Ka Leo 0 100 guests. Hawai'i, the newspaper of the University of It is often difficult for Japanese couples Hawai'i, the number of visitors who re­ to select a day on which to hold their wed­ ported spending their honeymoons in ding ceremony. An auspicious day is de­ Hawai'i in 1997 rose from 560,600 the year termined according to the traditional Japa­ before to 621,210, an increase of 10.8 per nese calendar. Generally Taian, the Big Rest cent. Last fall, Hawai'i was the most popu­ Day, and Tomobiki, the Attracting Friend lar destination for Japanese visitors. Japa­ Day, are considered very good days for nese tourists have been an important sec­ wedding ceremonies. For Taian weddings tor of this state's visitor industry, and during any weekend of the month of June, Hawai'i is one of the top three destinations wedding couples must make their reserva­ for the wedding and honeymoon market in tions at least one year in advance. Japan. "The Japanese, in particular, are at­ Over the past decade, I have attended tracted to Hawai'i because of well-orches­ three wedding ceremonies in Japan and one trated marketing, wedding and honeymoon in the United States. They were all similar packages and economics," says George in their Western style. The bridegrooms Ikeda, director of research and training for were dressed in tuxedos, and the brides the School of Travel Industry Management were wore Western-styled white wedding at the University of Hawai'i at Manoa. gowns. Wedding rings were exchanged Most wedding ceremonies for Japanese between the bride and groom. A large couples in Hawai'i are conducted in West­ elaborately decorated wedding cake was ern style. Last month, my friend's sister had the center of the wedding reception. Cur­ her wedding ceremony here in Hawai'i. It rently, many wedding ceremonies in Japan was almost identical to Western style wed­ are performed either in the Western style dings in Japan. The differences between a or a combination of both Japanese and West­ wedding ceremony in Hawai'i and one in ern style. Today, few people wear wedding Japan are primarily in their location and the kimono during the entire wedding cer­ number of guests invited. Japanese couples emony. In the Western style weddings, the are attracted to Hawai'i for their weddings bride and groom are dressed in Western at­ because such a wedding has become a sta­ tire without kimono. In the combination tus symbol in Japan. Many of my Japanese Japanese and Western style weddings, the friends back in Japan want to come to bride and groom wear traditional wedding Hawai'i for their weddings and honey­ kimonos for the early part of the ritual then moons because not only is Hawai'i a beau­ change into Western style attire for the re­ tiful place but also because such a wedding mainder of the ceremony. Obviously, the is impressive to their families and friends. bride has to spend most of her time chang­ Even though some marriage rituals ing her kimonos and dresses in this type of have changed among the Japanese in the wedding. last few decades, these rituals are still im­ The practice of having their wedding portant to them. Through this study, I real­ ceremonies and spending their honey­ ized that there is now not much of a differ­ moons in Hawai'i and other foreign loca- ence between a wedding ceremony for Japa-

56 ______HORIZONS 2000: A journal of international writing and art nese in Hawai'i and a wedding ceremony als, I personally prefer the combination of in Japan. Through my research for this pa­ the traditional Shinto rituals with the mod­ per I also learned many new things about ern, Western style ceremony. I feel that this both the traditional and current Japanese combination is a reflection of Japanese so­ marriage rituals and ceremonies. In my ciety as a whole as it faces the new century. comparison of the choices in wedding ritu-

Fotn1al Japanese Wedding Attite Color Photo by Moriso Teraoka

Hidehiro Kuribayashi: Changing Customs in Japanese Marriage Cerenzonies ______57 Alex E. Kang

LIFE IN MAUNALANI NURSING AND REHABILITATION CENTER

Nursing homes have a culture that de­ vention. fines how many of the elderly in our soci­ The study was conducted over a period ety liv·e after they are no longer able to live of 15 weeks. All areas of nursing home life independently. Initially, nursing homes were studied including the admission pro­ were meant to be places where people re­ cess, resident activities, Activities of Daily covered from illnesses, injuries or surger­ Living (ADL) and meals. A tour of the fa­ ies or to live when suffering from debilitat­ cility was also included. Many informants ing chronic diseases. As the population of were used, among them the admissions co­ the elderly has grown, they have become ordinator, administrative assistant to the lifesavers for families who are unable to director of the nursing home, the activity give the care needed for their elderly rela­ coordinator, nurses, certified nursing assis­ tives. Nursing homes and care homes now tants (CNAs ), and the residents themselves. provide housing for nearly 60(Yo of the eld­ Everyone was very helpful. Approximately erly with some debility (Forest). They have 99 residents were involved. This number become an invaluable resource for many. fluctuated due to admissions and dis­ This study was conducted at charges that occurred over the period of the Maunalani Nursing and Rehabilitation Cen­ study. ter. Although this facility has been known Many people who place their loved by different names through the years, it was ones in a nursing home feel that they have the first of Hawai'i's nursing homes. Its abandoned them. However, in many cases, roots began in the limited number of hos­ nursing home placement may be the best pital beds in Hawai'i during World War II. choice for a family member. "Because we In 1942 local hospitals could not accommo­ have a horrid perception of the 'home' and date the number patients needing care and, our culture has not adequately dealt with as a result, many chronically ill patients the period between retirement and death, were discharged in order to meet the needs it is hard to view the decision of placement of acutely ill patients. The late Ethelwyn as good" (Forest, 34). Many of the residents ·A. Castle willed her property on Wilhemina that were interviewed were apprehensive Rise for a nursing home. In 1950, after many at first but, once they acclimated to their petitions and much struggle, this facility new home, they became more social than was finally opened. Its original purpose before and, when given the option, did not was to care for patients who were not ready want to leave. Some residents are very to return home and needed nursing inter- aware that they cannot receive the same care

58 ______Anthropology 200, Instructor: Carl Hefner, Ph.D. at home, especially those who have suffered he or she wants to participate in. This gives strokes or other catastrophic injuries. How­ the resident a sense of choice, which is vital ever, there are some who desire to return to adjusting to life away from home. Every home and sometimes attempt to escape the day at 9:30 a.m. and at 2:30 p.m. exercise facility. classes are held to help strengthen residents In the first day of the study a tour was and encourage them to use muscles that given to introduce all areas of the nursing might not otherwise be exercised. The home. The admissions director and the ad­ facility's physical therapy assistant teaches ministrative assistant accompanied me. this class. This routine is very important to Although I was an employee of the facility, many residents. Three residents from one I requested the type of all-encompassing of these classes were interviewed and asked tour that a resident or family member why they participate. They replied that they would receive. This tour provided a brief attend the classes to maintain their bodies history of the facility, the beautiful view, and to keep from feeling debilitated. Exer­ introduction to the staff, and information cise classes help to reassure them, they said, about how to get help in an emergency. Also that they have a lot to live for. In the begin­ covered were the dining, exercise and ac­ ning of the study only 22 residents actively tivities areas and all safety features of the participated in the classes. However, by the facility. It was impressive how organized end of the study, an additional19 had joined everything was, and the monthly calendar the group. When the physical therapy as­ posted on every floor notified residents of sistant was asked what the reason might be everything that was going on at every hour for the increase, she replied, "When people of the day. see other people enjoying themselves, they Although there are many activities of­ tend to want to join that group. Nobody fered, each resident is free to choose the ones wants to be left out."

Vierv of Dian1ond Head fron1 the lanai of Maunalani Nursing and Rehabilitation Center Color Photo by Alex E. Kang

HORIZONS 2000: A journal of international writing and art ______59 The definition of culture as defined by nurses encourage them to do these for them­ the text, Hun1anity, An Introduction to Cul­ selves. For those who are not able to take tural Anthropology, is as follows: "the socially care of themselves, the nurses must do these transmitted knowledge and behavioral pat­ tasks for them. terns shared by some group of people" Even when residents are unable to care (Peoples and Bailey, 18). The residents and for themselves or even to speak, it is im­ staff of Maunalani have developed a cul­ portant to maintain their dignity. One inci­ ture of their own according to this defini­ dent at the nursing home points out this tion. They have adapted to morning show­ need. The staff in one section decided to ers, ADL care, daily activities, set meal arrange the hair of some female residents schedules and the people in their environ­ who are unable to talk. Intending to make ment. Those who have no family have the women look cute and pretty, they tied made Maunalani their permanent home. the women's hair up in a fashion often used Many are aware that they may not ever set for little girls. When these residents were foot outside the facility again, although ac­ taken into the main activity room, other resi­ tivity outings are offered every month for dents laughed at the hairstyles. This points those able to go. Some residents have not out the need for people to keep within so­ been outside the facility for ten years and cial norms as too much deviance from them yet report that they are very content with can result in ridicule. In this case the situa­ life. tion was quickly resolved. Activities of Daily Living (ADLs) are Resident meals are set up in three dif­ very important in the lives of residents be­ ferent rooms. The largest room is the des­ cause many are not able to perform them ignated dining room. The living room is for themselves anymore. For those who are set up for residents who are termed "high able to manage their daily activities, the functioning." Meals are also served in the

The Lanai Color Photo by Alex E. Kang

60 ______HORIZONS 2000: A journal of international writing and art day room. Each week a menu is posted. If people. Bingo games are held twice a week residents do not like what is being served and the facility offers a range of outings, as at a particular meal, they can order a sand­ well as karaoke and dancing. Activities wich or saimin. Food trays are brought in from the outside world are brought in on a on a big cart and distributed by the nurses. regular basis. Residents vote on which ac­ Each tray is labeled as each resident has his tivities they prefer, although the Activities or her own diet specifications. Residents Coordinator makes the final decisions. can also let the kitchen know about their Bingo is a favorite with the residents. It al­ preferences. In this way, the diet can be lows them to use their listening and verbal­ varied as much as possible. Volunteers are izing abilities. Some of the quietest resi­ also available to assist residents at meal­ dents will shout quite loudly if they get a times. Eating seems to be the most popular winning combination. Residents win points activity for residents. The activity coordi­ that can be accumulated and used for hair­ nator told me that most residents look for­ cuts at the facility. ward to mealtimes because they can enjoy A local hairstylist comes to Maunalani meals as delicious as home-cooked ones and every Tuesday to provide hairstyling ser­ chat with their friends. Seating arrange­ vices. A room is dedicated solely for the ments are based on the level of alertness and salon, and residents can have their hair done on the preferences of residents, many of in any fashion for a nominal fee. For many, whom have close relationships with other this is their only opportunity to get haircuts, residents. and many women have their hair done ev­ Religious services are offered at ery week by the stylist. This contributes to Maunalani through various churches and a sense of dignity in the residents, and the temples in the community. Also offered are people who work at Maunalani realize how musical performances by a variety of important this is to the physical well-being

The Activity Room Color Photo by Alex E. Kang

Alex E. Kang: Life in Mauna/ani Nursing and Rehabilitation Center ______61 of the people who live there. will have experience with nursing homes. Dental and medical care are also of­ The residents of Maunalani Nursing and fered on a regular basis. Physicians visit Rehabilitation Center have a culture of their the facility every 60 days, and a dentist own, just as residents of all nursing homes comes every month. do. It is hoped that most of these other fa­ The Department of Health and Social cilities are as comfortable and supportive, Services is also involved in the everyday life offering choices of daily activities, care, and of many residents. Many suffer from de­ dignity to residents. All aspects of life are pression and other ailments. One man at­ incorporated in the experience of living in tempted to escape three times and, because a nursing home, and, at their best, such fa­ his condition required 24-hour care, his fam­ cilities can offer an almost complete home­ ily was not able to care for him at home. like setting. But the most important need The social w orker was able to place him in of those living in nursing homes cannot be another facility, one that uses physical re­ met by staff and professional caregivers. It straints to control the movements of resi­ must come from family members who take dents. This was difficult for his family and the time to visit. is an example of the stresses that families can suffer when a loved one requires such BIBLIOGRAPHY care. Family visits are probably the most Brickner, P. (1987). Long tern1 health care. important events for most residents. Some New York: Basic Books, Inc. more prone to depression due to prolonged loneliness. Nurses and other caregivers Forest, M. (1990). Nursing homes: Th e con1- must fill this void and it is an important part plete guide. Oxford: Facts on File. of their function. The nurses that I observed always made time to give attention to resi­ Peoples, J. and G. Bailey. (1997). Humanity: dents and often cared for them as if they An introduction to cu ltural anthropologtj . were their own parents or grandparents. Belmont: Wadsworth Publishing. The rising need for elder care has con­ tributed to the growth of the nursing home industry. Many families in the United States

62 ______HORIZONS 2000: A journal of international writing and art Jennifer S.G. Vibert

CYBERCULTURE

INTRODUCTION as a military project supervised by the De­ fense Advanced Research Project Agency Cyber culture, with its multidimen­ and was created during the Cold War as an sional aspects, has so many meanings for information system capable of surviving a so many people. I decided to do rriy study Soviet nuclear attack. Those same features on this subject matter mainly because of my of decentralization and flexibility that were fascination with this new form of computer designed to make it militarily invulnerable media ted communication, the effect it is contributed to giving us the Internet of to­ having on the world, and how the paradoxi­ day: an international, chaotic, dense bazaar cal aspects of the Internet reflect contradic­ of a virtual world inhabited by various tions underlying all of society. A few field types of people. The way the Internet is studies have confirmed that organizational changing the evolutionary patterns of com­ electronic mail reduces social differences munication, social and business interactions and increases communication across social has caused me to wonder about the nega­ boundaries. It is incredible how we have tive consequences it may have in the future. evolved into a society in which social inter­ In 1994's "Cyberia: Life in the Trenches of actions transpire via "virtual communities" Hyperspace," Mr. Douglas Rushkoff states that are practically infinite in size. World­ that we are often taken in by Web based wide communication occurs instanta­ commercialism that transforms our cyni­ neously. Internet distance education is cism and distrust of manipulation and in­ made possible by Web based classrooms troduces newer, more subtle forms of per­ . where synchronous attendance is optional. suasion. He reminds us that no matter how Cyber based market exchanges take place clever we think we are, we're inevitably through electronic commerce. And people being manipulated. Will the term cyber-eth­ surf the Web to acquire information on nocentrism exist? Will there be some kind myriad subjects. It is a virtual culture, with of web-based historical particularism in the its own unique knowledge, behavioral pat­ future? Will all interaction, shopping, in­ terns, roles, norms, symbolism and termi­ vesting, researching, etc. be confined to nology. People create their own reality computer mediated processes? Should I be through an iterative process where any per­ idealistic in my views of cyberculture? son is at the same time producer and prod­ Cyber culture is in a constant state of uct of such interactions. flux. Of course, what we call cyberculture The Internet was originally conceived today may not exist tomorrow. Like other

Anthropologtj 200, Instructor: Carl Hefner, Ph.D. ______63 new technologies, computer mediated com­ could provide a cheap and fast way to draw munication is evolving at an incredible rate. connections between on-line behavior and As we continue to embrace and integrate traditional socio-economic demographic basic Internet technologies into our personal variables (age, gender, level of education, and business lives, we can expect even more family income, etc.). innovations in the future. Computer-mediated communication systems exhibit a fair amount of interpreta­ COMMUNICATION IN tive flexibility. Such communication can CYBERSPACE mean different things to different individu­ als or different groups, and their use con­ When I decided to do an ethnographic tinues to be interpreted and reinterpreted. study on cyberculture, little did I know the Social worlds, even in cyberspace, are ex­ challenges I would face during my virtual ceedingly complex and their basic charac­ field research. Many of the most interest­ teristics cannot be determined by any in­ ing virtual communities are very proud of trinsic feature of the communication me­ their exclusive nature. A stranger attempt­ dium. Relationships on the net can be alto­ ing to do academic research is sometimes gether more or less democratic, uninhibited seen as an unwelcome intrusion. Each ques­ or egalitarian than in real life, depending tionnaire I sent out during this semester was on an intricate pattern of elements. This met with doubt and initial noncompliance. "computer mediated communication is rap­ It is an unfortunate fact that many virtual idly turning the world into Marshall chat rooms are the target of voyeuristic be­ McLuhan's 'global village'." The social im­ haviors and solicitations. Gaining the trust plications of computer mediated commu­ of any user was an accomplishment in it­ nications are vast, especially because of its self. Proving that my intentions involved potential ability to help people, regardless legitimate research was difficult. Doing eth­ of gender, race, or physical appearance, nographic research on virtual communities communicate with each other with fewer required me to use different tools than those prejudices and misunderstandings than any needed in computer oriented business-or­ other medium in existence. Through the ganizational evaluation studies, for which understanding of on-line social interaction excellent methodological literature already we can also hope to understand better the exists. This literature emphasizes the com­ complexity of our daily social experience. munity aspect of a computer conference and In fact, I found that on-line behavior focuses on the subjects who play active roles can be even more social and normative than as senders and/ or recipients. face-to-face interaction. The term virtual While debate over quantitative and community has lately become a useful qualitative methods may continue as a metaphor for the articulated patterns of re­ thread in the discussions of research on vir­ lationships, roles, norms, institutions, and tual communication, I find that new kinds languages developed on-line. Even the very of problems remain in the background. authenticity of communities developed on­ There has been little discussion of the as­ line should not be taken for granted with­ sumption, for example, that an electronic out an effort to come to a commonly ac­ survey among the users of a given system cepted definition of what a community re-

64 ______HORIZONS 2000: A journal of international writing and art ally is. The term "virtual community" is women's talk because it comes from therefore still a "problematic ·scientific con­ women. This may be due to the culture of cept." According to Geertz, an interpretivist the net, one that places a high value on ethnographer, "man is an animal suspended seemingly "rational" discourse (and in webs of signficance he himself has spun." women may seem more "rational" on the When I began my virtual field study, I net than in person) and because it's impos­ wanted to find out how women and men sible to use nonverbal communication to felt about communicating on-line. I wanted assert dominance in this context. Even in to learn about their thoughts regarding the such a supposedly "gender-free" environ­ differences between male I female interac­ ment, sexism still exists in cyber space. It is tions on-line and face-to-face. l sent out simply more difficult to get away with it. questionnaires to several different "chat In many discussions unrelated to sexism or rooms." While the number of responses (81) to women's issues, I believe that women ar that I received is not a very large sample, I taken more seriously than in face-to-face feel that the respondents' voices are repre­ encounters. sentative of many people in cyber commu­ Both men and women felt that women nities. In the following charts I have indi­ have more of a "presence" on-line, and that cated gender, as it influences the types of it is easier for women to make their voices on-line experiences that people have and heard. As one male" cybernaut" explained, their interpretation of such experiences. "women are able to drive their point home without the familiar patronizing or THE QUESTIONNAIRE trivializing dismissal characteristic of many face-to-face interactions." I found that there Question 1 are two sides to the freedom and anonym­ In your experience, do men and ity found on-line. Men tend to feel more women communicate with each other dif­ open on-line and exhibit more verbal affec­ ferently on-line compared with face-to­ tion, as in using on-line hugs and kisses. face interactions? Unfortunately, though, some people tend to be more obnoxious due to this anonymity. Women Men One woman felt that men in general"show Yes (91 °/o) (86°/o) much less concern about the usual social No (9°/o) (14 °/o) constraints because of on-line anonymity." There are other anecdotal reports of prob­ Most people's comments suggest that lems with virtual interactions that many of men and women are able to communicate my respondents did not discuss. For one, far more easily on-line than face-to-face. some women reported that their sugges­ Men felt that in face-to-face interac­ tions are ignored as much in on-line con­ tions,_they tend to speculate about women versations as in face-to-face ones. Many also from a gender oriented perspective, but on­ experience "flaming," a cyber-term for the line they are able to relate to them more as posting of angry messages, which is an on­ people. During on-line interactions, men line phenomenon that tends to be associ­ seem to deal more with the content of what ated with men. A Mr. Hoai-An Trung sug­ women have to say rather than dismissing gests: "Since women tend to use language differently than men do, these highly ag­ feelings and talking about my life experi­ gressive language patterns rna y be even ences. In responding to men, I tend to con­ more of a barrier to their participation. fine myself to a debating mode." Another Styles of communication, sometimes re­ wrote, "I am still more guarded with men ferred to as 'debate' and 'relate' styles, of­ than with women for the simple reason that ten complicate messages. While debating I am more at home with women and the and arguing an issue is a normal style for things they choose to talk about. I may share some people, others understand these de­ some interests with men and we can chat­ bates as an attack, causing them to pull ter away about them, but I share 'reality' away from the discussion." with women." Some men felt the need to "hold back" Question 2 with women more than with other men, When you're communicating on-line, believing that women tend to take criticism are you aware of the gender of the person more personally than men do, resulting in with whom you are communicating? more negative responses. The majority of men responded that they replied similarly Women Men to postings, whether replying to women or Yes (73°/o) (64 °/o) to men. A higher percentage of women felt No (27o/o) (36°/o) that they wrote different! y for women than for men. Approximately the same percentage of There are probably several other rea­ women as men were aware of gender in on­ sons for women to be more cautious about line communications. Several of the respon­ what they write to men. On-line sexual ha­ dents contextualized their answers; if they rassment continues to take place, and com­ were communicating in a professional en­ puter mediated communication, stripped of vironment, they reported being less aware most other communication cues, can very of gender than if they were communicat­ easily be misconstrued: i.e., a joke, misin­ ing in a social environment, such as in femi­ terpreted, can be taken for a come-on. nist discussion or news groups. Question 4 Question 3 Do you think that women communi­ Do you write your responses differ­ cate differently on-line than face-to-face? ently for women than for men? Women Men Women Men Yes (56°/o) (58°/o) Yes (45°/o) (30°/o) No (32°/o) (26°/o) No .(40°/o) (59o/o) Unsure (12°/o) (16°/o) Unsure (15°/o) (1 o/o) I found that women who experience Two women reported that they were feelings of intimidation are more likely to more at ease when talking with other express it freely on-line. I feel the whole women. One wrote: "If I'm talking to a thing is healthy and cathartic. One man felt woman, I am freer about expressing my that "a shy woman might be a bit more in-

66 ______HORIZONS 2000: A journal of international writing and art dined to talk more when she cannot see an One woman, who described herself as actual face, only type characters on the small and "cute," answered: screen." Another woman thought that If someone sees me saying some­ women "get more active when communi­ thing 'macho' or using profanity, the cating on-line, because they do not have to contrast with my appearance lets me act 'feminine' as expected in daily life." I sometimes use these to good effect. also found that women's interactions with There have been several times, though, each other on-line are very similar to to face­ when I've gotten dressings down for to-face experiences. Women tend to talk these on the net or in email. Not that this with each other about very personal things, was necessarily undeserved; it's just that such as menstruation, cramps, labor pains, it wouldn't happen face-to-face. child rearing, marital relationships, etc. Very Another woman found that "women personal issues are constant! y being may communicate differently because this broached, and women of all types eagerly type of communication allows them to be contribute their own experiences and opin­ as direct as possible without running such ions. a high risk of sexual discrimination, particu­ Men felt that is easier to communicate lar! y if her gender is not clear until the end. with women on-line than face-to-face, cit­ The lack of gendering of communication ing that "women tend to be more chatty and can allow me to make bold statements with­ loquacious." It was also pointed out that out having to worry about how my gestures people with speech impediments or obvi­ or voice might falsely render them." Com­ ous physical handicaps find on-line com­ puter mediated communication allows munication easier. Anonymity allows people "to experiment with different per­ people to have conversations based more sonas and presentations of one's 'self"' on intellect and mutual interests and less (Goffman, 1959) in relative anonymity and influenced by such factors as whether the safety. One man thought that women felt it other person is attractive or not, too old or easier to engage in persona creation. Many too young, disabled or obese. Some people normally quiet, painfully shy individuals who have experienced prejudice because of turn into confessional, prolific, acerbic, and their appearance or gender find the physi­ very vocal cybernauts. cal anonymity of computer mediated com­ Many fascinating stories came from munication liberating and do not want their women who met their husbands on-line. It correspondents to find out more about them does seem paradoxical that text based com­ than their "sparkling wit." munication through computer screens and telephone lines can be incredibly intimate. Question 5 It seems that people can become acquainted Communication face-to-face, and faster on-line than in person. As one woman even on the telephone, is gendered be­ said, "It is like making a friend in hyper­ cause of physical cues such as dress, age, drive. One advances beyond small talk very voice, etc. These cues are not transmitted quickly." on-line. How does the absence of these cues affect you? Question 6 women from participation. It is somewhat How important is gender to you in the obvious that face-to-face patterns of inter­ presentation of yourself on-line? (on a action are replicating themselves in scale of 1 to 5, where 1 is not important cyberspace despite the many advantages and 5 is very important) that computer mediated communication offers for equal speech. Women Men I have only included the more repre­ (1) (9°/o ) (50°/o) sentative thoughts of my respondents. Sev­ (2) (18o/o ) (7o/o) eral sent me anecdotes and examples taken (3) (37°/o) (22°/o) from their on-line experiences. Their an­ (4) (9°/o) (7°/o) swers point to a phenomenon which needs -(5) (27°/o) (14 °/o) further investigation. Computer mediated communication, originally considered cold Women tended to feel that their gen­ and alienating (Walther, 1992), has become, der was J/somewhat important" to J/very in Marshall McLuhan's terms, a J/cool" me­ important" in how they presented them­ dium, which is J/high in participation or selves on-line. For most men, their gender completion by the audience" (McLuhan, was relatively unimportant. The results of 1964). People become highly emotionally the answers to this question are unclear. The involved in their on-line interactions. Some question was, as one correspondent pointed actually meet and fall in love on-line, while out, "very broad" and probably confusing. other engage in J/flame wars." Even though I am unable to draw any gen­ Questions also arise about the effects eral conclusions from these replies, I include that computer mediated communication them here to maintain a sense of the conti­ will have on face-to-face interactions. Will nuity of the data. the directness of on-line communication help improve people's face-to-face interac­ CONCLUSION tions? Such questons have yet to be an­ swered. Computer mediated communica­ To many of my respondents, cyber cul­ tion is a fascinating extension of the ways ture meant virtual socializing. In a world in which human beings duplicate the mis­ where we are encultured to stereotype and understandings and confusion that cur­ be prejudgemental, cyberspace has pro­ rently take place between the sexes in ev­ vided a virtual realm relatively free of such eryday life. The choice of direction is not prejudices. On the surface, it would seem being made deliberately but is being made that most people believe that cyberspace in the millions of daily on-line interactions. tends to be friendly to women. It allows Choices in communication, and topics of women to adopt more active personas and discussion, are gradually shaping, as a river speak on a J/level playing field" where gen­ slowly carves a canyon, the culture of der cues are absent. I have also observed cyberspace. that sexist comments and jokes exclude

68 ______.HORIZONS 2000: A journal of international writing and art BIBLIOGRAPHY Ong, Aihwa. (1987). "Disassembling gender in the electronic age." Feminist Studies Benston, M. L. (1988). Women's voices/ 13 (Fall 1987): 609-626. [Online]. Avail­ men's voices: Technology as language. able: http:/ /www.lib.berkeley.edu/ In C. Kramarae (Ed.), Technology and ANTH/facjour.html#ogbu. [November women's voices: Keeping in touch. New 1999]. York: Routledge & Kegan Paul, 15-28. Truong, H-A. (1993). "Gender issues in on­ Edwards, P. (1990). Gender and the cultural line communications." Paper presented construction of computing. Case studies at the 3rd Annual Conference on Com­ of computers in politics, society, culture, puters, Freedom, and Privacy. San Fran­ Chapter IV-A. cisco, March 1993.

Erlich, R. (1992) "Sexual harassment, an is­ Walther, J. B. (1992). Interpersonal effects in sue on the high tech frontier." Macweek, computer-mediated interaction: A relational December 1992, 20-21. perspective, 52-90.

Coffman, E. (1959). The presentation ofself in everyday life. New York: Doubleday An­ chor Books.

McLuhan, M. (1964). Understanding media: the extensions of man. New York: Internet American Library [Online]. Available:http:/ /www. mcluhanmedia. com/ m_mcl_reading_ 005.html [No­ vember 1999]. Daniel P. Ling

LOOKING THROUGH THE EYES OF YIN AND YANG

White and black, soft and hard, femi­ this martial art. There are three main styles. nine and masculine-these are a few of the Yang style is known for its wider stances, combinations of contrasting elements of the overall round movements, even tempo, universe. According to the views of the softness and gentleness. Chen style is char­ Chinese philosophy known as Taoism, the acterized by it lower stances, constant twist­ balance of these opposites leads to harmony. ing, varying speed, a balance of soft and Tai Chi focuses on this balance to better both hard moves, including power sets that one the inner and outer self. My choice of Tai might associate more with other martial arts Chi as a topic for this study was influenced like kung fu. Wu style is known for its by my interest in furthering my understand­ higher stances, parallel feet positions, mini­ ing of this martial art that I have partici­ mal arm movement, and the slowness and pated in. Also, Tai Chi is a part of Chinese deliberateness of its execution. culture, a culture that my life is part of and Although there are differences, all the which gives me an identity in this world. styles share certain universals in their cen­ This paper will explore the idea that par­ tral beliefs. One of these beliefs is the im­ ticipants of Tai Chi gain a different perspec-· portance of the balance of yin and yang. tive on life based on the concepts and val­ Another belief can be summed up in the ues of this Chinese artform. saying, "Four ounces of strength against a The primary location of my study was ton of force." This refers to the idea that the HongWanJi Temple in Palolo Valley. with harmony and balance, little effort is Chuk-Kai Tai Chi classes were conducted needed to counter what would appear to in a hall below the temple itself. For addi­ be superior force. At the root of these val­ tional material, I conducted a search for Tai ues is the principle of controlling one's chi Chi related material on the Internet. My key and balancing and directing the body's in­ informant was my father, Patrick Ling, who ternal energy. This energy is the result of provided a plethora of information gained many factors, among them the control of the in his long experience with Tai Chi. My physical body in the areas of breathing, experience as a student of Chuk-Kai Tai Chi muscle tension and flexibility. It also in­ also informed this participant observation cludes the emotional control of the mind. study. One class session was devoted to Tai Chi students learn control of the emo­ data acquisition through observation. tions, especially of anger. According to my During my general study of Tai Chi, I key informant: "The people who come to found that there are several variations of this class are not fighters or down-right ag-

70 ______.Anthropologtj 200, Instructor: Carl Hefner, Ph.D. gressive people. Maybe some of them were two forces. The white portion represents violence-mongers in their past, but now yin, which is associated with femininity and they have matured and understand how to softness. The black portion denotes yang, control their inner self." which repre- sents mascu- Another example of this learning of linity an d ~····· · · ""'~-.., ha rd ne ss . emotional control can be found in an excerpt Both portions · ' \ have an eyelet from an interview with Dr. Martin Inn con­ of its oppo- · .·· .. ; site, w hich ducted over the Internet. In response to the signifies the ... ·· . • ~/l idea that each question, "Has Tai Chi changed your life?" force has little of the Dr. Inn replied, "I used to be a pretty in­ other. When one portion becomes greater, tense, fiery person. Practicing Trti Chi over the unity of the circle becomes disrupted the years really toned me·down. I feel that and this is viewed as a weakness. Dr. Inn it's made me more intelligent. It's allowed states, "Often, in our culture, if you're too me to be able to look at things with a strong, you'll break. So by becoming too broader perspective." strong or hard, you become fragile." Tai Chi was developed over 300 years Soft and hard are important concepts ago. Mastering this martial art takes much in Tai Chi. According to Mr. Ling, too much time, and students at the Chuk-Kai class yang, or hardness, is not good. It is the bal­ meet every Monday and Wednesday ance that is vital. He points out that some evening. Through social learning, students forms of Tai Chi have ventured away from also learn values and attitudes embodied hardness only to become too yin, thus up­ in the know ledge of Tai Chi. setting the balance. Regarding fighting As stated before, the concept of the styles he says: balance of yin and yang is central to the A person who knows all hard could practice of Tai Chi. The yin and yang sym­ be beaten by someone who knows soft bol represents the unity and balance of these because the soft person understands

Practicing a Fan Set (Soft Style) Color Photo by Daniel P. Ling HORIZONS 2000: A journal of international writing and art ______71 how to control their Chi so that person In my field observation, I noticed that in ev­ could wear down the person of hard ery move and position performed by the style without expending much energy. students, the back was kept straight and the If you were to pit the person who knows center of gravity maintained along the axis just soft style against someone who can of the torso. As stated by one of the teach­ balance his or her soft and hard style, ers, any feeling of unstableness in a stance then the person who has the balance will should be corrected in order to bring the be the victor. This is because that per­ movement into balance. An unstable stance son also understands how to control his makes it easier for an opponent to knock or her Chi and how to use it against the you down. When movements are made, opponent, and also has the additional weight is shifted gradually from certain knowledge of when to parts of the body to oth­ strike with hard style, ers, but the individual's which can decimate an center of gravity remains opponent when done stable. right. So, putting a When a student of balanced fighter Tai Chi begins to under­ against a hard fighter stand how to exert con­ will produce the same trol over the body, then victor because in this he or she can start to case, the victor has ad­ learn how to control a ditional knowledge of weapon. As when learn­ softness. in g the hand forms, Regarding the impor­ there are hard and soft tance of balance, it is my styles of weapon sets. interpretation that under­ The last exercise I standing equilibrium in watched during my ob­ Tai Chi reflects the self- Learning through observing and servation of Tai Chi possessed calmness an in- following class was the "Push Color photo by Daniel P. Ling dividual can apply to Hands" exercise. It in­ daily life. Dr. Inn illustrates this when he volves two people who stand across from says, "It (Tai Chi) allows you to deal with each other and place their wrists against one the complexities of modern day stress by another's. Then they begin to make circu­ applying the principle (of balance) to your lar movements with their arms. The exer- daily working and living situations." The cise produces an alternating control at the harmony that is taught by the lessons ofTai point of contact between the two individu­ Chi enables one to deal with today's mount­ als. As explained to me, this exercise de­ ing stress and, for the most part, enables one picts the change of yin and yang forces as to look upon life from a positive viewpoint. the control of the arm movement shifts from Movements and stances in Tai Chi one person to the other. The goal of the ex­ forms are direct reflections of striving for ercise is to understand how "energy can be balance. The stances reflect equilibrium in easily be dissipated or diverted." As stated the form of the body's weight distribution. on the Tai Chi Academy web page, the

72 ______HORIZONS 2000: A journal of intenzational writing and art "Push Hands" exercise demonstrates that BIBLIOGRAPHY "awareness and reaction often triumph over force and aggression." Awareness of one's Chuck,H.(1999. "About Tai Chi." control at the physical and mental levels is [Online] . A v ailable:http : I I a result of Tai Chi training and incorpora­ www.taichiacadem y.com/ abouttaichi. tion of it values. htm [1999, June 14]. From a concept based on harmoniz­ ing two opposing elemental forces, the cul­ Chuck, H. (1999). "Forms and movements." ture of Tai Chi came to be. Essentially Tai [Online]. Available: http:/ I Chi is based on the balance of two different www. taichiacademy. com/ yet complementary forces. The need for formsandmovements.htm [1999, June equilibrium is evident in the culture of Tai 14] . Chi. Values are formed that focus on the Chuck, H. (1999). "Push hands." [Online]. balance and control of not only the physi­ Available: http:/ I cal but also the mental. Thus, Tai Chi prac­ www.taichiacademy . com/ titioners gain much that enhances their pushhands.htm [1999, June 14] . daily lives through the concepts, values and (Cont. P. 74) beliefs of this Chinese martial art.

The "Push Ha11ds" Exercise Photo by Daniel P. Ling

Daniel P. Ling: Looking Through the Eyes of Yin and Yang ______73 [1999, June 14]. Chuck, H. (1999). "Swords." [Online]. Avail­ Ling, P. Personal Cotnmunication. June 17, able: http:/ /www.taichiacademy.com/ 1999. swords.htm [1999, June 14]. Peoples, J. and G. Bailey. (1997) Humanity: Chrispin, L. (1999). "Dr. Martin Inn shares An introduction to cultural anthropologtj. his views on T'ai Chi." [Online]. Avail­ Belmont: Wadsworth Publication Com­ able: http:/ /www.sirus.com/ ---pbarts/ pany. pba/ chimaster I martininncovers.htm

Sanctuary of a Chinese Buddhist Temple Color Photo by Donnalyn A. Guillenno

74 ______HORIZONS 2000: A journal of intenzational writing and art Eric van Rijsbergen

REFLECTIONS ON ONCE WERE WARRIORS

Alan Duff's Once Were Warriors is an Jake's physical prowess represents the glo­ insightful look into the struggles of modern rified Maori warrior of the past. Yet, his day Maori life. The story revolves around strength does not equip him with the nec­ the Hekes, a Maori family living in poverty. essary skills to survive in the present world. Through his convincing plot and character­ He cannot keep a job, supporthis family, or izations, Duff graphically illustrates anum­ even take care of himself. Furthermore, Jake ber of topics about the conflicts that Maoris abuses his strength by beating his wife. have faced in the two centuries since their Following in his father's footsteps as a colonization by the English. The subjects displaced warrior is Nig Heke, the eldest that Duff explores include cultural displace­ son, who becomes a member of the Brown ment, as symbolized by the attempts of Jake Fist gang. While Maori warriors of the past and Nig Heke to assimilate their warrior fought with honor, even tending to their ancestry in the modern world and the hope wounded enemies in an effort to ensure of change and redemption, as seen in the they could continue to fight, these Brown transformation of Beth Heke. Fist modern day warriors have no such code Despite the fact that they were the in­ of ethics. Instead they threaten their neigh­ digenous people of.New Zealand, the Maori borhood with unprovoked violence,"even people found their culture displaced by that going so far as to kick a woman in the face. of Westerners. This led to the Maori struggle As Nig poignantly reflects, "The dream' d to assimilate their cultural legacy into a new turned to a nightmare" (Pg.l53). and foreign society that was often hostile After becoming a Brown Fist, Nig has to it. Duff weaves a number of examples of his face tattooed like his Maori warrior an­ this into the novel, starting with the con­ cestors. He gets his tattoo done with a tat­ cept of the warrior. The Maoris were once too gun, rather than in the traditional Maori powerful warriors. In addition to their method of chiseling it on. Nig has a dream fierceness and strength, they were noble and one night in which he asks men with de­ chivalrous. However, the translation of the tailed face tattoos if they are his Maori an­ Maori warrior spirit two centuries later has cestors. They answer: diminished greatly. Jake 'the Muss" Heke is a physically 'No. We are not of your cowardly strong man, as illustrated by the references blood, for we know you are knowing to his huge hands, his size, his ability to fear. We are warriors' ... Nig gestured fight, and his tendency to threaten others. frantically towards his face, his new tat- toos just like theirs and freshly swollen sense that she is able to find strength in the from doing ... Their tattooed faces were past and apply it to the present. Her suc­ deeply etched, while his manhood cess is rooted in the ability to recognize and markings were but lightly marked (Pgs. let go of the past. Chief Te Tupaea inspires 182-183). the Maori youth of Pine Block to relinquish their past grievances and reclaim their fu­ In this passage, Duff reflects upon the ture: difference between the Maori warriors of the past and the recent Maori gangs. The Nor was Chief into blamin people, "deeply etched" tattoos were chiseled in, the Pakeha, the system, the anything for often taking several weeks or even months the obvious Maori problems; you know, to do,symbolizing the deep honor, respon­ our drop in standards just in general. He sibility and work that went into becoming didn't care bout no damn white people a warrior. The Brown Fists and other gangs ta blame, no damn systems meant to be were "lightly marked," both literally and stacked against a people, he just toldem: figuratively. The tattoos took less time, pain, Work! We work our way out (Pg. 185). and investment to have done. While Duff's characterizations of Jake In addition to educating the youth of and Nig Heke represent the problems of try­ Pine Block about their proud warrior past, ing to synchronize the glorified warrior past Beth and the chief stress the significance of with the present, Beth Heke symbolizes the getting beyond the past and reclaiming their hope for change and redemption. Beth is a present. By infusing the Maori community strong woman who, driven by the tragedy with hope, Beth helps make the community of her daughter's suicide, begins a crusade aware that it has a future. to introduce pride to the Pine Block com­ Through the character development of munity. Like Jake, Beth finds strength in her Jake, Beth and Nig Heke, Duff provides in­ ancestry. However, unlike the male protago­ sight into Maori culture and the struggles nists, Beth is able to figure out how to merge that modern Maoris face in their attempts the past with the present. Her transforma­ to integrate their proud warrior past and tion becom~s a shining example for the com­ the post-colonial present. Through the char­ munity of all that is powerful and good in acterizations of the male protagonists, Jake Maori culture. and Nig Heke, Duff effectively conveys the Beth recruits the assistance of Chief Te problems that contemporary Maoris face in Tupaea in educating the neighborhood kids reconciling the old with the new. Through about their shared heritage. The chief tells his depiction of Beth Heke, he suggests that them stories that reflect Maori pride. The hope for their future lies in the ability tore­ young people have never heard · most of cover the strengths of their once proud past these stories before and the chief attributes and merge it successfully into the modern this ignorance to the fact that "They taught world. us their history, English history" (Pg. 173). Beth is different from Jake and Nig in the

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The bai was meeting place for the governing chiefs of the village. Other bai served as clubhouses and learning centers where fishing, hunting, build­ ing and warfare skills were learned. The large planks of the building were precisely fitted together and lashed with coconut sennit rope. The interior beams (left) and outside gables were carved and painted to depict historic events of the village, humorous tales and legends. (Above) A storvboard./ from one of the beams. (Left) A fertility goddess originally found in a bai. Information based on Nancy Barbour's book, Palau.