National Asian Pacific Islander American Heritage Month
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Ohio's Asian Population
Ohio Asian Americans Ohio’s Asian American community is comprised of more than 345,000 people, accounting for 3.0 percent of the state’s total population. According to the 2018 American Community Survey by the U.S. Census Bureau, Ohio’s Asian population more than doubled since 2000 and is six times the 1980 count. For the United States, the Asian population is over 22.1 million, or 6.8 percent of the nation’s total population. Since 2000, the number of Asian Americans in the U.S. has increased by more than 10 million people, or 86 percent. OVERVIEW o 345,724 people – 3.0 percent of Ohio’s total population o The Asian population has more than doubled since 2000 o 196,195 were born outside the U.S. o 33 percent are of Asian Indian ancestry o Median age of 33.9 years compared to 39.5 years for all Ohioans o 39,000 enrolled in elementary and secondary schools o Median household income: $75,822 o 21,000+ businesses with $10.8 billion in receipts Note: Asian refers to a person having origins in any of the original peoples of the Far East, Southeast Asia, or the Indian subcontinent. A person reporting their race as Asian alone or in combination with one or more other race is used for total population counts only. A person reporting their race as Asian alone is used for the other population characteristics. The recording of specific, multiple races was not done prior to 2000. Ohio’s The Asian American 400,000 community accounts for 350,000 Asian 3.0 percent of Ohio’s total 300,000 Population: population with 250,000 345,000 significant growth 200,000 occurring over the last 150,000 three decades. -
Blacks and Asians in Mississippi Masala, Barriers to Coalition Building
Both Edges of the Margin: Blacks and Asians in Mississippi Masala, Barriers to Coalition Building Taunya Lovell Bankst Asians often take the middle position between White privilege and Black subordination and therefore participate in what Professor Banks calls "simultaneous racism," where one racially subordinatedgroup subordi- nates another. She observes that the experience of Asian Indian immi- grants in Mira Nair's film parallels a much earlier Chinese immigrant experience in Mississippi, indicatinga pattern of how the dominantpower uses law to enforce insularityamong and thereby control different groups in a pluralistic society. However, Banks argues that the mere existence of such legal constraintsdoes not excuse the behavior of White appeasement or group insularityamong both Asians and Blacks. Instead,she makes an appealfor engaging in the difficult task of coalition-buildingon political, economic, socialand personallevels among minority groups. "When races come together, as in the present age, it should not be merely the gathering of a crowd; there must be a bond of relation, or they will collide...." -Rabindranath Tagore1 "When spiders unite, they can tie up a lion." -Ethiopian proverb I. INTRODUCTION In the 1870s, White land owners recruited poor laborers from Sze Yap or the Four Counties districts in China to work on plantations in the Mis- sissippi Delta, marking the formal entry of Asians2 into Mississippi's black © 1998 Asian Law Journal, Inc. I Jacob A. France Professor of Equality Jurisprudence, University of Maryland School of Law. The author thanks Muriel Morisey, Maxwell Chibundu, and Frank Wu for their suggestions and comments on earlier drafts of this Article. 1. -
Chinatown and Urban Redevelopment: a Spatial Narrative of Race, Identity, and Urban Politics 1950 – 2000
CHINATOWN AND URBAN REDEVELOPMENT: A SPATIAL NARRATIVE OF RACE, IDENTITY, AND URBAN POLITICS 1950 – 2000 BY CHUO LI DISSERTATION Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Landscape Architecture in the Graduate College of the University of Illinois at Urbana-Champaign, 2011 Urbana, Illinois Doctoral Committee: Professor D. Fairchild Ruggles, Chair Professor Dianne Harris Associate Professor Martin Manalansan Associate Professor Faranak Miraftab Abstract The dissertation explores the intricate relations between landscape, race/ethnicity, and urban economy and politics in American Chinatowns. It focuses on the landscape changes and spatial struggles in the Chinatowns under the forces of urban redevelopment after WWII. As the world has entered into a global era in the second half of the twentieth century, the conditions of Chinatown have significantly changed due to the explosion of information and the blurring of racial and cultural boundaries. One major change has been the new agenda of urban land planning which increasingly prioritizes the rationality of capital accumulation. The different stages of urban redevelopment have in common the deliberate efforts to manipulate the land uses and spatial representations of Chinatown as part of the socio-cultural strategies of urban development. A central thread linking the dissertation’s chapters is the attempt to examine the contingent and often contradictory production and reproduction of socio-spatial forms in Chinatowns when the world is increasingly structured around the dynamics of economic and technological changes with the new forms of global and local activities. Late capitalism has dramatically altered city forms such that a new understanding of the role of ethnicity and race in the making of urban space is required. -
And “What I Am Not”: Asians and Asian Americans in Contention and Conversation by Heekyong Teresa Pyon, Yan Cao, and Huey-Li Li
College of Education v University of Hawai‘i at Mänoa 1 Between “What I Am” and “What I Am Not”: Asians and Asian Americans in Contention and Conversation by Heekyong Teresa Pyon, Yan Cao, and Huey-li Li In the age of globalization, “Asian” and “Asian American” Just the other day, my mother visited Joshua, and again she told have emerged as popular terms to refer to a diverse populace Joshua that he needs to speak Korean when he grows up. This time, originating in many different parts of the vast continent of Asia. however, Joshua gave my mother an unexpected answer. “Grandma. As recent Asian arrivals in the United States, we have gradually There is an older brother in my church. He speaks little Korean and a come to accept the terms “Asian” and “Asian American,” as our lot of English. I think I am going to be like him later, and I am going group identity in spite of our different national origins and cultural to be an American when I grow up.” Surprised, my mother told him, upbringings. However, we continue to engage in a mutual interroga- “No, Joshua, you are still a Korean even when you grow up.” “No,” tion with the dominant culture that endorses individuality as a key insisted little Joshua, “I am going to be an American!” value, yet imposes group identities on its marginal constituencies. Unlike my nephew, I was certain that I would never become While the multicultural education movement has raised awareness an American when I was new to the country. -
A Community of Contrasts: Asian Americans, Native Hawaiians and Pacific Islanders in Orange County Addresses This Critical Challenge by Doing Two Things
2014 A COMMUNITY Cyrus Chung Ying Tang Foundation OF CONTRASTS Asian Americans, Native Hawaiians and Pacific Islanders in Orange County ORANGE www.calendow.org COUNTY This report was made possible by the following sponsors: The Wallace H. Coulter Foundation, Cyrus Chung Ying Tang Foundation, Wells Fargo, and The California Endowment. The statements and views expressed are solely the responsibility of the authors. CONTENTS ORGANIZATIONAL DESCRIPTIONS TECHNICAL NOTES Welcome 1 Introduction 2 Executive Summary 3 Map 5 Measuring the characteristics of racial and ethnic groups Demographics 6 Since 2000, the United States Census Bureau has allowed those responding to its questionnaires to report one or more Asian Americans Advancing Justice - Orange County Economic Contributions 9 racial or ethnic backgrounds. While this better reflects America’s diversity and improves data available on multiracial popula- The mission of Asian Americans Advancing Justice (“Advancing Civic Engagement 10 tions, it complicates the use of data on racial and ethnic groups. Justice”) is to promote a fair and equitable society for all by Immigration 12 working for civil and human rights and empowering Asian Language 14 Data on race are generally available from the Census Bureau in two forms, for those of a single racial background (referred Americans and Native Hawaiians and Pacific Islanders (NHPI) Education 16 to as “alone”) with multiracial people captured in an independent category, and for those of either single or multiple racial and other underserved communities. -
Akla Stands with Asian American and Pacific Islander (AA/PI) and Black, Indigenous and People of Color (BIPOC) Communities of Alaska
ALASKA LIBRARY ASSOCIATION PO BOX 81084, FAIRBANKS, AK 99708 WWW.AKLA.ORG WWWWWW.AKLA.ORG AkLA stands with Asian American and Pacific Islander (AA/PI) and Black, Indigenous and People of Color (BIPOC) Communities of Alaska The Alaska Library Association stands with library workers, patrons, and the communities we serve, who are discriminated against and are subject to violence based on their race or ethnicity. We do this in support of our colleagues in the Asian Pacific American Librarians Association (APALA “Statement Against Anti-Asian Violence”) and the Black Caucus of The American Library Association (BCALA “Statement Condemning Increased Violence and Racism Towards Black Americans and People of Color”). To this day, many Alaskans are living with trauma resulting from America’s legacy of cultural erasure and racism. In particular, Alaska Natives have suffered and continue to suffer. Despite brave and tireless advocacy by individuals and organizations, institutional racism and systems of oppression remain to this day, resisting growing efforts to tear them down. Many Asian American and Pacific Islander, Black, Indigenous and other People of Color make Alaska their home today. The city of Anchorage boasts the three most ethno-racially diverse neighborhoods in the country1. AA/PI and BIPOC people represent ~42% of Alaska’s total population and are integral to our libraries and the communities we serve (U.S. Census Quick Facts Alaska). As of 2019, 7.9 percent of Alaskans reported Asian or Pacific Islander descent and Alaska Economic Trends (2014) reported that, “people of Asian and Pacific Islander descent form the fastest-growing racial group in Alaska, expanding by 60 percent between 2000 and 2010 — a gain of more than 17,000 people.” Libraries, at their core value, are communities where all are welcome. -
California Cadet Corps Curriculum on Citizenship
California Cadet Corps Curriculum on Citizenship “What We Stand For” C8B: Great Americans Updated 20 NOV 2020 Great Americans • B1. Native American Warriors • B2. Military Nurses • B3. Suffragettes • B4. Buffalo Soldiers • B5. 65th IN Regiment “Borinqueneers” • B6. Lafayette Flying Corps • B7. Doolittle Raiders • B8. Navajo Code Talkers • B9. Tuskegee Airmen • B10. African American Units in World War • B11. World War II Nisei Units NATIVE AMERICAN WARRIORS OBJECTIVES DESIRED OUTCOME (Followership) At the conclusion of this training, Cadets will be able to describe groups who have sacrificed for the benefit of the United States despite challenges and obstacles. Plan of Action: 1. Define the warrior tradition and how that motivates Native Americans to serve their country today. 2. Describe how Native American communities support their soldiers and veterans through culture and ceremonies. Essential Question: How have Native Americans contributed to the United States military, and how does their community support and influence their contribution? The Warrior Tradition What is the warrior tradition? Sitting Bull, of the Hunkpapa Lakota Sioux, said: “The warrior, for us, is one who sacrifices himself for the good of others. His task is to take care of the elderly, the defenseless, those who cannot provide for themselves, and above all, the children – the future of humanity.” Being a warrior is more than about fighting it is about service to the community and protection of your homeland. (WNED-TV & Florentine Films/Hott Productions, 2019) The Warrior Tradition Use this link to play The Warrior Tradition https://www.pbs.org/wned/warrior-tradition/watch/ Check on Learning 1. Name a symbol of Native American tradition that you still see used in Native American culture today. -
In 1983, the Late Fred Cordova
Larry Dulay Itliong was born in the Pangasinan province of the Philippines on October 25th, 1913. As a young teen, he immigrated to the US in search of work. Itliong soon joined laborers In 1983, the late Fred Cordova (of the Filipino American National Historical Society) wrote a working everywhere from Washington to California to Alaska, organizing unions and labor strikes book called Filipinos: Forgotten Asian Americans, a pictorial essay documenting the history of as he went. He was one of the manongs, Filipino bachelors in laborer jobs who followed the Filipinos in America from 1763 to 1963. He used the word “forgotten” to highlight that harvest. Filipino Americans were invisible in American history books during that time. Despite lacking a formal secondary education, Itliong spoke multiple languages and taught himself about law by attending trials. In 1965, he led a thousand Filipino farm workers to strike Though Filipino Americans were the first Asian Americans to arrive in the U.S. in 1587 (33 against unfair labor practices in Delano, CA. His leadership in Filipino farm worker movement years before the Pilgrims landed on Plymouth Rock in 1620), little was written about the history paved the way for others to follow. Alongside Cesar Chavez, Larry Itliong founded the United of the Philippines or of Filipino Americans in the U.S. Although the U.S. has a long history with Farm Workers Union. Together, they built an unprecedented coalition between Filipino and the Philippines (including the Philippine-American War, American colonization from 1899-1946, Mexican laborers and connected their strike to the concurrent Civil Rights Movement. -
DEMOGRAPHIC SNAPSHOT of SOUTH ASIANS in the UNITED STATES April 2019
DEMOGRAPHIC SNAPSHOT OF SOUTH ASIANS IN THE UNITED STATES April 2019 This factsheet, based primarily on Census 2010 and the 2017 American Community Survey, provides a national snapshot of the South Asian American community. We encourage community leaders, government entities, policymakers, and the media to use this data to better understand South Asian Americans and help inform their engagement with this community. Who are South Asians? The South Asian community in the United States includes individuals who trace their ancestry to Bangladesh, Bhutan, India, the Maldives, Nepal, Pakistan and Sri Lanka. The community also includes members of the South Asian diaspora – past generations of South Asians who originally settled in other parts of the world, including the Caribbean, Africa, Europe, Canada and the Middle East, and other parts of Asia and the Pacific Islands. Population Numbers at a Glance Below are some key facts about the national population in the United States from Census 2010 data and the 2017 American Community Survey: ➢ Nearly 5.4 million South Asians live in the United States tracing their roots to Bangladesh, Bhutan, India, Nepal, Pakistan, Sri Lanka, the Maldives, and the diaspora, including but not limited to Trinidad/Tobago, Guyana, Fiji, Tanzania, and Kenya.1 This is up from 3.5 million counted in Census 2010. ➢ Indians comprise the largest segment of the South Asian community, making up over 80% of the total population, followed by Pakistanis, Bangladeshis, Nepali, Sri Lankans, and Bhutanese. ➢ Data is not readily available for diaspora South Asian communities specifically the Indo-Caribbean, and Indo-African communities. Population Growth The South Asian American community grew roughly 40% between 2010 and 2017. -
Music in Pacific Island Cultures Instructor's Manual by Sarah H
Music in Pacific Island Cultures Instructor’s Manual by Sarah H. Watts, Ph.D. Chapter 1 Diversity in Pacific Island Music (1) S, C/U Pictorial Timeline The Pacific Island region is an area of the globe that has been impacted substantially by various colonial influences. Explore these influences by choosing a Pacific Island locale and creating a pictorial timeline of outside colonial influences on the region including dates of arrival, intents of mission, and evidence of cross-cultural pollination in music and the arts. Your pictorial timeline may include photographs, drawings, or digital illustrations of important events accompanied by short captions describing each event in more detail. (2) AA Musical Diversity Polynesia is a region that is home to many languages, subcultures, and customs and is described by the authors as “musically diverse.” Are there other regions of the world that boast musical diversity? Research another area in the world that features richness and diversity in its musical expressions and compare/contrast it with Polynesia. Use Resource 1.1 as a guide. Follow up by sharing your findings with a classmate. (3) AA Your Family Tree Polynesian cultures place a great deal of importance on genealogy, that is, the tracing of one’s ancestry in order to understand one’s own history. In the spirit of Polynesian cultures, research and trace your own genealogy back four generations using the template provided in Resource 1.2. Were there any surprises? (4) S, C/U The Power of Words The authors refer to music of the Pacific Island region as logogenic, that is, a view of music that places emphasis on the text rather than the music. -
The Invention of Asian Americans
The Invention of Asian Americans Robert S. Chang* Introduction ..................................................................................................................... 947 I. Race Is What Race Does ............................................................................................ 950 II. The Invention of the Asian Race ............................................................................ 952 III. The Invention of Asian Americans ....................................................................... 956 IV. Racial Triangulation, Affirmative Action, and the Political Project of Constructing Asian American Communities ............................................ 959 Conclusion ........................................................................................................................ 964 INTRODUCTION In Fisher v. University of Texas,1 the U.S. Supreme Court will revisit the legal status of affirmative action in higher education. Of the many amicus curiae (friend of the court) briefs filed, four might be described as “Asian American” briefs.2 * Copyright © 2013 Robert S. Chang, Professor of Law and Executive Director, Fred T. Korematsu Center for Law and Equality, Seattle University School of Law. I draw my title from THEODORE W. ALLEN, THE INVENTION OF THE WHITE RACE, VOL. 1: RACIAL OPPRESSION AND SOCIAL CONTROL (1994), and THEODORE W. ALLEN, THE INVENTION OF THE WHITE RACE, VOL. 2: THE ORIGIN OF RACIAL OPPRESSION IN ANGLO AMERICA (1997). I also note the similarity of my title to Neil Gotanda’s -
Blackface Behind Barbed Wire
Blackface Behind Barbed Wire Gender and Racial Triangulation in the Japanese American Internment Camps Emily Roxworthy THE CONFUSER: Come on, you can impersonate a Negro better than Al Jolson, just like you can impersonate a Jap better than Marlon Brando. [...] Half-Japanese and half-colored! Rare, extraordinary object! Like a Gauguin! — Velina Hasu Houston, Waiting for Tadashi ([2000] 2011:9) “Fifteen nights a year Cinderella steps into a pumpkin coach and becomes queen of Holiday Inn,” says Marjorie Reynolds as she applies burnt cork to her face [in the 1942 filmHoliday Inn]. The cinders transform her into royalty. — Michael Rogin, Blackface, White Noise (1996:183) During World War II, young Japanese American women performed in blackface behind barbed wire. The oppressive and insular conditions of incarceration and a political climate that was attacking the performers’ own racial status rendered these blackface performances somehow exceptional and even resistant. 2012 marked the 70th anniversary of the US government’s deci- sion to evacuate and intern nearly 120,000 Japanese Americans from the West Coast. The mass incarceration of Issei and Nisei in 1942 was justified by a US mindset that conflated every eth- nic Japanese face, regardless of citizenship status or national allegiance, with the “face of the TDR: The Drama Review 57:2 (T218) Summer 2013. ©2013 New York University and the Massachusetts Institute of Technology 123 Downloaded from http://www.mitpressjournals.org/doi/pdf/10.1162/DRAM_a_00264 by guest on 01 October 2021 enemy.”1 While this racist reading of the Japanese (American) face has been widely condemned in the intervening 70 years, the precarious semiotics of Japanese ethnicity are remarkably pres- ent for contemporary observers attempting to apprehend the relationship between a Japanese (American) face and blackface.