The 19th Annual University of Hawai‘i at Mānoa
School of Pacific & Asian Studies
Graduate Student Conference
Moving Tides:
Rearticulating Space in Asia and the Pacific
Wednesday, March 12 - Friday, March 14, 2008
Korean Studies Center, University of Hawai‘i at Mānoa
Wednesday, March 12, 1:00pm – 3:00pm
Moderator: Dr. Ricardo D. Trimillos, Professor/Asian Studies Chair
(School of Pacific and Asian Studies – Asian Studies Program)
Scott Bartlett (University of Hawai`i at Mānoa – Ethnomusicology)
Tā‘iri Pa‘umotu: Crossroads of Style, Questions of Identity in the Tuamotus.
Chordal string instruments including the guitar and ‘ukulele spread rapidly through the South Pacific region through the twentieth century. Rather than supplanting local traditions, these new tools fostered the development of hybrid and indigenized musical styles. In the Tuamotu (Pa‘umotu) Archipelago, the result is tā‘iri Pa‘umotu. The descriptor tā‘iri, “to strike,” makes reference to the percussive strumming technique, which is only one aspect of the music. During the early Twentieth Century, indigenous vocal and percussive traditions met with an assortment of influences from abroad. High levels of mobility within the archipelago and the Pacific led to a wide dissemination and popularization of this musical style in nearby Tahiti by the 1950s, where it remains prominent. A diasporic community of Tuamotuans in Tahiti maintain tā‘iri Pa‘umotu, and elements of the music appear in a wider French Polynesian repertoire. Despite its migration throughout the region, tā‘iri Pa‘umotu remains an icon for the Tuamotus, as well as a marker for the diversity between the seven language groups in the archipelago. This preliminary research traces the development of tā‘iri Pa‘umotu and its employment as an identity marker in French Polynesia.
Sarah Carle (University of Hawai`i at Mānoa – Ethnomusicology)
American Taiko: Social Meaning and Musical Identity
Japanese taiko, a drumming tradition performed in temple fairs and religious festivals throughout the country, has become popular among Japanese-American communities in the last several decades. While maintaining its Japanese roots, the modern American taiko movement also incorporates American musical ideals, practice and aesthetics, thus making it a unique hybrid cultural tradition that departs from traditional taiko performance practice. American taiko, unlike traditional Japanese taiko, includes a large number of female performers using their bodies in non-traditional ways in making loud noise and dramatic movements. Additionally, American taiko often uses different staging and instrumentation to highlight its unconventional characteristic of transcultural performance. This paper focuses on the American taiko tradition by examining the significance and meaning of the music. What is the difference between Japanese and American taiko? What kind of changes and innovations have American taiko players made? Utilizing ethnographic data gathered from interviews and observation of members of a semi-professional taiko group in Honolulu, I show how the performance of taiko has a multiplicity of meanings for its practitioners. By examining the interrelation between gender, the expression of nationalistic pride through music and movement, and the renegotiation of social identity among Japanese Americans, I argue that taiko music provides a distinctive forum for people to express who they are, thus breaking cultural stereotypes and establishing taiko’s place in modern American society.
Dawn Lovig (University of Hawai`i at Mānoa – Ethnomusicology)
The Performance of an “Authentic” Tahitian Culture in Hawai‘i
Performances of Tahitian-style music and dancing are prominent in the entertainment scene of Hawai‘i. Contexts for these performances range from presentations at the Polynesian and the South Pacific cultural centers to spectacular magic shows in Waikīkī. Some shows focus mainly on Tahitian music and dance, while others feature a variety of Polynesian performances. Varying levels of cultural authenticity are claimed by the advertising for these events and by the performers themselves. While “authenticity” has become a buzzword in the promotion of cultural performances, scholars continue to theorize about the numerous connotations of the word. Who has the right to apply this descriptor and what are the qualifications? In his search to answer these questions, musicologist Walter Wiora proposed a flexible definition of the term “authenticity” that gives agency to the population that has created a culturally-specific product. Based on my field research on the performers of Tahitian music and dance at various venues in the Honolulu area, I will examine their claims of authenticity in light of the scholarly discourse and within the frameworks provided by the performers themselves. All of the interviewed performers were conscious of this ideal of authenticity, and many of them acknowledged the word’s power in shaping their own thoughts and actions as well as the attitudes of their audience members.
Wednesday, March 12, 3:15pm – 4:45pm
Moderator: Dr. Ricardo Trimillos, Professor/Asian Studies Chair
(School of Pacific and Asian Studies – Asian Studies Program)
Stephanie Lauw (Florida State University – International Affairs)
Indonesian Wayang-Kulit Puppets as Art
Serving as a gateway into understanding Indonesian culture through art,the Wayang-Kulit puppets stand as one of the cornerstones of Indonesia. Although for many philosophers of art, the performance of the Wayang-Kulit puppets is the only aspect that is considered “art,” however, standards set by one of the most influential aestheticians, George Dickie, show that the puppets alone should also be considered “art.”Paralleling Plato’s cave analogy with the performance of the Wayang-Kulit puppet, this paper provides a proposal to further the investigation of the Wayang-Kulit puppets and how the performances of them highlight the underlying culture of Indonesian natives.
Bernard Ellorin (University of Hawai'i at Mānoa – Music)
Dual “Traditions:” the Performance and Instruction of Sama Pangalay Dance and Kulintangan Music in Honolulu
Pangalay is a dance genre from the Sama in the Sulu Archipelago, Philippines. According to most traditional pangalay dancers, the dance movements include hyper-extended upper hand movements and gliding footwork that mimic nature and coastal life around the sea. Sama gong-chime percussion instruments called kulintangan tagunguan play the composition Umaral as the musical accompaniment for pangalay. However, like all traditions, both southern Philippine cultural arts have evolved through various interpretations by non-Sama practitioners. In Honolulu, Hawaii, Philippine dance choreographers Wayne Mendoza and Maria “Cora” Mendoza practice “dual traditions” of pangalay dance and kulintangan music. These “dual traditions” are the “ethnographic” Philippine village performance and the theatrical staged rendition performed by Philippine dance companies in the Philippines and the United States. Separate methods of transmitting pangalay and kulintangan music have evolved through the teaching methods of Wayne Mendoza and Maria “Cora” Mendoza.
Their methods of transmission generate a dualistic, hybrid cultural product i.e. a mix of the ethnographic and the theatrical, the continuance of teaching/performing the “traditional” theatrical staged rendition inspired by Manila-based dance troupes, and through constant reference to previous Philippine folk dance resources such as dance choreographers, publications, and traditional practitioners who continue to influence the performance of pangalay and kulintangan in Honolulu. I argue that evolution in the dance and music has become a “tradition” in itself – both in the urban Philippine environment and in the diaspora. By learning about the performance of pangalay and kulintangan in Honolulu, this paper demonstrates how a cultural art form can embrace apparently contradictory approaches to conserve “traditions.”
Sarah McClimon (University of Hawai'i at Mānoa – Music)
Patriotism, Emotion, Empire: Gunka and Constructions of the Nation In Early 20th Century Japan
In wartime, governments often use songs to inspire national sentiment and generate patriotism. From the Russo-Japanese War in the 1890s to the end of the war in the Pacific in the 1940s, the Japanese government used Western-style military songs called gunka to mobilize support for the war among the military and civilians. The military issued books of gunka to each army recruit and included gunka singing in training. The government also broadcast gunka to civilians and distributed books to the general population to bolster support for the war effort.
The 1932 songbook Saishin Nihon Gunka-shû, "New Collection of Military Songs," shows government efforts to muster support for the war. The introduction of the book is a call for support of the war through song. It builds emotion with repetitive praise for the emperor and his army. The lyrics of the 147 songs in the book illustrate government propaganda efforts of the time, which invoke religious ardor through emperor worship, enthusiasm for the empire's conquests in Asia, strong emotion, self-sacrifice, and gender identification in the images of brave soldiers. By analyzing the lyrics and musical style in the collection, I argue that these elements of nationalism worked together to create support for the war. Integrating both uplifting and patriotic songs, often in the form of marches, as well as tragic songs telling of individual sacrifice, these songs worked toward the glorification of imperial Japan. The nation, through its songs, becomes “sacred,” a protector of other nations, and a community to fight and die for.
Thursday, March 13, 9:00am – 10:30am
Moderator: Dr. Shana Brown, Assistant Professor
(College of Arts and Humanities - Department of History)
Sayaha Aida (University of San Francisco – Asia and Pacific Studies) Are Japanese Men Ready to Go to War?: Japan’s Potential for Remilitarization Through the Lends of Contemporary Japanese Masculinity
How is Japanese masculinity displayed to the rest of the world through media and popular culture? Is there still reason to be suspicious of the Yamato Tamashii (Japanese spirit) that many Asian countries have feared until the present time, causing these countries to vehemently oppose Japan’s prospect of remilitarization? Given that “nationalism” has been somewhat taboo in Japan since WWII, would Japanese men even be willing to serve the country if Japan remilitarizes? More than six decades after WWII, unlike in the past, Japanese youth live in a society where war is almost a non-issue. Japan has become so pacifist that remilitarization and engaging in warfare have become unrealistic due to Japan’s lack of military presence since the end of WWII.
Japanese masculinity has changed significantly over time. Many Japanese men are more concerned about themselves than about Japanese society or the world. For instance, there are an increasing number of male fashion magazines, which target Japanese youth who are more concerned about their appearance than youths from past generations. An examination of Japanese pop culture, for instance, Keiko Tanaka’s From Masculinity and Men’s Lifestyle Magazine, reveals that Japanese youth today appear significantly less ‘masculine’ compared to past generations. Like the punk kids in Harajyuku, these young men sometimes wear heavier make-up than females. Other members of Japan’s sub-culture, such as hip hop dancers, exhibit their identity through dance, fashion, and music. These diverse sub-cultures exhibit a great deal of changing masculinity in contemporary Japanese society. In addition, this leads to an increased ‘metro-sexuality’ among Japanese men, where they display a growing vanity and concern for appearance.
These, however, are often not known to the rest of the world, since both the government and media depictions of Japanese masculinity are heavily regulated and, as with the wildly popular Ninja anime in the U.S., Naruto, reveal only the stereotypical image of Japanese men as warriors. Lee Server’s Asian Pop Cinema elaborates on this, saying that numerous cinemas still portray Japanese masculinity as if Japanese men were all Yakuza or Samurai.
This study examines modern-day Japanese men’s attitudes towards warfare through the lens of contemporary Japanese masculinity. My approach is multidisciplinary and includes literature reviews and personal surveys. This is because the seemingly unrelated issues of Japanese security and modern Japanese masculinity have not yet been studied simultaneously. My project aims to address the gap in many scholarly works being published today that tend to view the issue of Japanese remilitarization and modern masculinity separately. Utilizing various bibliographic sources and in-depth interviews with Japanese men between the ages of 20 and 35, I would look into the various sub-cultures in Japan that provide views on masculinity. By targeting men in their 20s and early 30s, I will reveal a diverse Japanese masculinity and reach the actual voice of Japanese men. I would also like to highlight the curious uniqueness of Japan, a society that has had no military capacity since the end of WWII, and investigate how this impacts Japanese masculinity.
Kimberly Twarog (University of California, Los Angeles – Women’s Studies)
Dancing Around DV: Dance Therapy and Domestic Violence in America and Indonesia
Sexual assault. Date rape. Murder. Child abuse. Elder abuse. Human Trafficking. Intimate partner violence. State violence. Identity Theft. In any given journal, magazine, book or newspaper, these terms are used to define “domestic violence.” Whether “domestic violence” is something that occurs between a husband and wife within the confines of their home, between strangers on the street, or between an oppressive militaristic government and its citizens remains obscured when so many different notions of DV (domestic violence) exist simultaneously.
Because these multiple and shifting notions of domestic violence persist, the role of individuals and the role of communities in experiencing and responding to such violence becomes equally ambiguous. How can we begin to “heal” survivors of domestic violence when we’re not really sure what it is? Is it possible and/or productive to arrive at a single definition of DV? Further, will this definition translate cross-culturally?
In this paper, I examine the definitions of and treatment for domestic violence in America and in Indonesia, paying particular attention to the use of dance therapy. While America and Indonesia are often contrasted for their seemingly opposing cultures—one individualist (America), the other community-oriented (Indonesia)—I argue that the ways in which each nation understands and treats domestic violence reflects a shared confusion surrounding individuals’ and communities’ divergent roles and responsibilities in responding to violence. I focus on Indonesia for several reasons.
First, like America, Indonesia is comprised of many different ethnic and racial communities coexisting under one nationality—a geopolitical arrangement best described by Indonesia’s optimistic slogan, “Unity in Diversity.” Second, following the 1998 Jakarta riots that resulted in the mass murder and rape of Chinese-Indonesian populations, the Indonesian government has increased efforts to prevent domestic violence, adopting a “zero tolerance policy” and creating a variety of government-funded anti-VAW (violence against women) organizations; however, these efforts have been met with varying degrees of success (Komnas Perempuan 2006). Third, Indonesia’s array of traditional dances that are still performed today encourage an analysis of the body as a site in which the roles of communities and individuals are negotiated. Because “dance” is often assumed to be a universal language, my focus on dance therapy questions the translatability of healing practices while exposing the cultural values that underlie these healing techniques.
Beginning with what I believe to be an effective, concrete definition of “domestic violence,” I distinguish between the position of individuals, who are directly involved in the intimate but violent relationship, and the role of communities, which are responsible for offering support and assistance to such individuals. Next, I view the ways in which this definition has been distorted and/or silenced within America and Indonesia. Finally, in exploring dance therapy as a practice that articulates cultural values, I suggest that the nations’ confusion surrounding the roles and responsibilities of individuals and communities contributes to misunderstandings of and mistreatment for domestic violence. Until the distinct roles of individuals and communities are explicated, domestic violence will continue to be an abstract phenomenon that spirals from parent to child, from employer to employee, from the confines of the home to outside the nation’s borders.
Jane Burke (University of Hawai'i at Mānoa – Asian Studies)
Performing Possession: The Function of Female Shamanic Ritual in Contemporary Korean Society
Korean shamanism represents an interesting phenomenon of medical pluralism which is equally promoted as a traditional performing art. However what is perhaps most unique to Korean shamanism is that the vast majority of practicing shamans in Korea today are female, and their clients of equal ratio. The Korean shaman has been referred to as a household therapist in that women who patron them are often seeking something beyond ritual obligation. The following paper will analyze Korean shamanism in the context of gendered identity and bodily performance/possession, within the theoretical constructs of gender as performance, performance as text and individual subjectivity.
In relationship to gendering psychology, it can be assumed as such, in that Korean shamanism is an alternative form of feminine consciousness, ultimately providing new ways of thinking and seeing oneself as a woman. Consequently the pressures of modernization ultimately work to preserve shamanism as not only a receptacle of the past, but also as a political and postmodern feminist discourse concerning women’s physical and mental experiences. Thus the social function of female-dominated ritual congregation will be discussed within the framework of postmodern feminism. Essentially, this paper strives to address the relationship between emotional/social repression/oppression and gendered bodily experience.
Marya Jane Rosenberg (University of Hawai'i at Mānoa – Asian Studies)
Mothers and Lovers: The Representation of Women in Pre-Modern Thai Art
Gender norms in pre-modern and contemporary Thailand have been extensively analyzed by scholars in both Southeast Asia and the West for more than forty years. The earliest writing – for example, a 1963 paper by Hanks and Hanks – tended to argue that Thai traditional society is characterized by gender equality. In 1977, Potter published an ethnography which suggested that women are “structurally dominant” in Thai society, but that men are “ideologically dominant.” More recent studies, however, have contended that women occupy a subordinate position in Thailand, instead of simply playing a different but equally valued role. The role of Buddhism in shaping Thai attitudes about gender is also controversial: some authors argue that Thai Buddhism reinforces female subordination by excluding women from spiritual pursuits, while others believe that the importance of motherhood and nurturing in Buddhist thought allows women to play a separate, but equally valued, spiritual role.
In my paper, I will argue that pre-modern Thai art both reflected and helped to transmit a view of women which reduces them to their bodies and their socio-biologically determined roles as mothers, wives, and daughters. Although these roles are and were important and highly valued by society, the attitude that women are primarily physical beings, rather than detached spiritual and intellectual actors, continues to cause serious problems for women in Thailand today. I will begin by explaining and analyzing the various scholarly perspectives on the status of Thai women, and then I will demonstrate how the arts of pre-modern Thailand tend to perpetuate the image of women as fertile, maternal, sexual, and excessively attached to the physical world.
Thursday, March 13, 10:45 am – 12:00 pm
Moderator: Dr. Lonny Carlile, Associate Professor
(School of Pacific and Asian Studies – Asian Studies/Center for Japanese Studies)
Julia Matsubara (University of Hawai'i at Mānoa – Asian Studies)
Toward a Discourse of Maturation: Ayumi Hamasaki and the quest for self.
A documentary TV program dedicated to Ayumi Hamasaki, a female JPOP singer also known as “the charisma of high school girls” or the “Queen” who brings 40% of her record company’s revenue, was aired in 2000 with interviews on teenage girls who listen to Hamasaki’s songs. One of the girls responded that Hamasaki’s songs encouraged her to be who she truly is, instead of becoming like the others. Hamasaki, in her early-day songs, challenges a traditional notion of ordinariness in Japanese society that expects the youth to mould themselves into a standardized average, and inquires a notion of self-identity, “who I truly am.” Later, Hamasaki’s lyrics change toward providing answers to the same notion. In this paper, I will conduct text analysis of Hamasaki’s 20 songs and argue that a change in the themes of her lyrics reflects a discourse of maturity process among the youth in Japan, who faces a paradox in the society that attempts to value the traditional notion of ordinariness, “being like the others,” and yet pushes for a unique individuality, “being like myself.” Overall her songs present, I argue, what Hiroshi Aoyagi defines in his analysis of idols in Japan, “selfhood”― “collective representations of self that signify ideal personal qualities in a culture or society at a moment of history” (2005:16).
Tabassum Ruhl Khan (Ohio University – Telecommunications)
Indian Media and Minority Muslim Youth: Appropriation and Resistance in Reception of Media Discourses and Construction of Muslim Identity
I wish to share the ethnographic media reception study conducted among minority Muslim youth population living in a segregated enclave, Jamia Nagar, in the heart of New Delhi, India during the summer of 2007. The study is a part of my doctoral research. It explores how the media are integrated into the patterns of everyday life of Muslim youth of Jamia Nagar and examines the myriad ways media influences the construction of their identity as Muslims, Indians and individuals.
Practices of media use place the Muslim youth of Jamia Nagar at the intersection of the global world contravening any predispositions for isolation imposed either by their segregated living or the precepts of their religion. The youth cannot retreat even in their most private spheres from images and ideologies that may contradict their deeply held beliefs and practices. The world outside has entered their living rooms and bedrooms. My research explores how the Muslim youth deal with the contradictions between their Islamic beliefs and those espoused by commercially driven media narratives. I attempt to unpack how these contradictory tendencies become manifest in their sense of selfhood and influences their sense of self as Muslims, Indians and individuals.
Media play a central role in the creation of communities (Anderson, 1991) and media experiences provide multiple resources for individuals to imagine and create a sense of self hood or identity (Appadurai, 1996; Giddens, 1991; Hall, 1996). Since 1991, India has experienced a rapid expansion, almost explosion, of satellite and cable television (PricewaterhouseCoopers, 2006). As this pluralist democracy struggles to balance different identities within a nationalist framework, my research attempts to throw light on how minority identities are influenced by media content.
Analyzing issues that surround construction of identity has gained central stage in understanding of contemporary democratic societies (Castells, 1997; Giddens, 1991; Hall, 1996) because identities “emerge within the play of specific modalities of power” (Hall, 1996, p.4). Muslims are the largest minority community in India comprising nearly 15% of the population. Yet assertions of the distinct Muslim identity and difference from the dominant Hindu identity have been a difficult task; it leaves Muslim loyalty to India open to question (Pandey, 2001 & 2006; Hasan 1997, 2004 & 2005). Their co-existence with the dominant or majority Hindu population has been fraught with tension. This research on Muslim youth who have grown up in this age of media blitz explores how the youths’ engagement with media has qualitatively altered their comprehension of their identity as Muslims, their understanding of the plurality of Indian life and their identity as Indians.
Matthew W. Shores (University of Hawai'i at Mānoa – East Asian Languages and Literatures)
Center and Periphery in the Humor of the Edo Period
Although it had long been common practice in Japan to poke fun at the backwardness of provincial locals, during the seventeenth century writers like Matsuo Bashô (1644-1694) and Kaibara Ekiken (1630-1714) began treating these locals more objectively. Author Jippensha Ikku (1765-1831) took this trend a step further in his great comic travel-novel, Shanks’ Mare (Tôkaidôchû hizakurige, 1802-1809), when he reversed the old clichés by having his city-slicker protagonists, Edokko commoners Kitahachi and Yajirobê, be the butt of all the jokes. Ikku’s book was met with wild praise, and Shanks’ Mare inspired the new comic storytelling subgenre of humorous travel anecdotes (tabibanashi).
This paper addresses this subgenre as well as Shanks’ Mare, exploring the humor of the trope of the bumbling city slicker. Furthermore, drawing on non-fictional travel journals and other sources, I explore the effect of humorous travel anecdotes on the way that traveling commoners actually viewed themselves.
Thursday, March 13, 1:00pm – 3:00pm
Moderator: Dr. Vilsoni Hereniko, Professor
(School of Pacific and Asian Studies - Center for Pacific Islands Studies)
Marata Tamaira (University of Hawai'i at Mānoa – Pacific Islands Studies)
Imagining the Nation: Displaying Myth and Mana Mäori at Te Papa Tongarewa
On February 14 2008 Te Papa Tongarewa celebrated its tenth anniversary as New Zealand’s national museum. First conceived of in 1988, Te Papa was envisaged as a place where Mäori (the indigenous people of New Zealand) and Päkehä (European settlers) could meet on common ground. Importantly, Te Papa was rooted in the political dynamics of the 1980s, which saw a shift toward a new political paradigm in New Zealand: biculturalism. Here, biculturalism was viewed as a template for improving race relations between Mäori and Päkehä by enabling the two peoples to work together as equals and by allowing Mäori, as the original people of the land, to exercise their rights to self-determination.
However, over the last several years there have been serious fractures in the bicultural model, including but not limited to the passing of the Foreshore and Seabed Act in 2004, which effectively stripped Mäori of their customary title to foreshore and seabed resources. Despite such anti-bicultural legislation, Te Papa Tongarewa continues to adhere firmly to its mandate as a bicultural “forum for the nation.” In this essay, I explore the degree to which Te Papa communicates biculturalism through the use of Mäori signs and symbols. Here, I use “Te Marae”––a permanent exhibition at the museum––as a case study. As I argue, Te Papa’s bicultural focus necessarily distinguishes it as a space of disjuncture and contradiction. On the one hand, by upholding the rhetoric of biculturalism, Te Papa may be seen to be supporting Päkehä hegemony in New Zealand in so far as it cloaks the socio-economic and political disadvantages that confront Mäori in the contemporary period. On the other hand, however, by enacting bicultural policies within its own institutional framework––such as the hiring of Mäori and the incorporation of indigenous values and perspectives in the development of exhibitions––the museum necessarily affirms and strengthens the position of Mäori. Ultimately, the goal of this paper is to show that while Te Papa’s message of biculturalism may in many ways be seen to be maintaining the myth of equality between Mäori and Päkehä, in other ways it offers Mäori a critical space in which to exercise their mana (prestige).
Ari Palawi (University of Hawai'i at Mānoa – Asian Studies)
Aceh’s Proverb Lore and the Making of Achehnese Ethnic Identity and Culture
This paper examines how the ethnic identity and culture of people in Acheh are constructed. The existence of Acheh’s proverb lore that is inherited from the powerful Acheh’s Sultan, Iskandar Muda (1607-1636), will be the theoretical basis of this paper. That is, Acheh’s proverb lore provides a theoretical exposure of how the Achehnese ethnicity are created and recreated along the period of post the Sultanate. To certain extent, the period of post Sultanate is specifically restricted to the era of colonialism and three years after the Tsunami hit Acheh in 2004. Consisting of 4.031.589 inhabitants in 23 districts, nowadays, Acheh covers 1.17% of Indonesian territory (57, 365.57 square kilometers) as a province named Nanggroe Acèh Darussalam [The prosperous state of Acèh].
Thus, in this paper, I will first discuss the theorizing of Ethnicity formation and construction. Then, I will describe the historical and cultural context of the Acheh’s proverb lore. The last part of this paper will be the theoretical examination of the Acheh’s proverb lore through which the Achehnese Ethnic identity and culture is created and recreated. The data here are mainly drawn from primary documents, such as the inclusive manuscript of Acheh’s Adat, and secondary published academic studies.
Trisha Shipman (University of Hawai'i at Mānoa– Pacific Islands Studies)
Ples Blong Lanwis:Vernacular Education in Vanuatu from a Community Perspective
The Republic of Vanuatu, a country with approximately 109 indigenous languages and three official languages, English, French, and Bislama is facing unique challenges within its formal education system. Education officials and stakeholders have struggled to create a sustainable and culturally appropriate national vernacular education program while at the same time involving community members in the process. The Vanuatu Ministry of Education perceives involving communities as essential to the sustainability of a vernacular education program, however, community members are rarely included in educational conferences, symposiums, and workshops. This paper presents the viewpoints of Ni-Vanuatu community members from two communities on the island of Malekula, regarding lanwis [indigenous language], Bislama, French, and English and includes their perspective on the implementation of vernacular education within their community schools.
Thursday, March 13, 3:15pm – 5:00pm
Moderator: Dr. Hong Jiang, Assistant Professor
(College of Social Sciences – Department of Geography)
Chang Bum Ju (University of Southern California – Public Administration)
Governance, Money, and Advocacy: Government Funding and Environment NGOs in Post-Democratization Korea
Three theses are principally competing in nonprofit organizations literature concerning the patterns and impact of government funding on nonprofit organizations in an age of governance. According to the cooptation thesis, government funding suppresses autonomy of recipient organizations and, it disproportionately goes to elite organizations . According to the capacity building thesis, government funding helps recipient organizations build their capacity, and it relatively spreads across nonprofit organizations according to their expertise ). Channeling thesis describes the way elite grantors steer nonprofit organizations toward moderate goals and institutionalized tactics without the direct control of recipient organizations .
This study aims to test which thesis properly explains the patterns and impact. The three theses are conceptualized in terms of two core notions that political and organizational theorists teach us: (1) centralization of resource flow and (2) agency autonomy. Elitism and pluralism in the political science inform us the patterns of resource flow, but from the polar positions. Pluralists assume decentralized resource flow while their critics assume the opposite . Similarly, new institutionalism and resource dependence theory in organization studies leave us in dilemma. New institutionalism theorists underscore that organizations commonly accede to external pressures , while resource dependence theorists contend that organizations actively manage and control environmental demands .
Based on the two notions, I put forth the main propositions. (1) If government funds are selectively distributed among NGOs and agency autonomy of funded NGOs is lower, cooptation thesis is more valid than other theses. (2) If government funds are distributed relatively evenly among NGOs but agency autonomy of funded NGOs is higher, capacity building thesis is more valid than other theses. (3) If government funds are selectively distributed but agency autonomy of funded NGOs does not weaken, channeling thesis is more valid than other theses.
I primarily rely on the grant data from the national Korean government, which awarded grants to environmental NGOs during 1999 – 2005. I will also collect primary data from survey questionnaires which will be completed by NGO officials. This study includes a network analysis and a statistical analysis on the population level, and an organizational level analysis by which to investigate the perceived impact of government funding on NGOs.
Yoshitaka Miyake (University of Hawai`i at Mānoa – Geography)
The Progress and Limitation to Introduce Non-Farmer Corporate Farms in Japan in the 2000s
As Japan had kept the political, social, and physical environment to make small individual farmers a dominant farm agency, the recent introduction of non-farmer corporate farms had to play a marginal role in Japanese agriculture. This caused the frustration among supporters of non-farmer farms. While the 1946 agricultural land reform strictly designated individual farmers as owner-operators, the Japanese government accepted agricultural cooperatives and agricultural corporations to manage farmlands after the 1960s. Until recently, the government regulated these organizations to be involved in farming and farmland transactions. Agricultural corporations needed to make farmers the majority of members and to have more than a quarter of investment from farm interests. However, in 2003, as part of neoliberal deregulation, the government introduced non-farmer corporate farms and let other types of corporations rent farmlands as part of their operations. From 2005, local municipalities designated farmlands for non-farmer corporate farms to rent and reviewed the application. The application must show enough competitiveness to continue and enough compatibility with local agriculture.
This policy started to alleviate the decline of Japanese agriculture. The number of farmers declined for decades. The ratio of farmers over 65 years old increased. The amount of cultivated lands decreased. Trying to sustain farming and to increase the farming’s competitiveness, the government introduced non-farmer corporate farms. As non-farmer corporate farms could freely get the investment from non-farm interests, private financial institutions showed the interest in the advancement of this venture.
From 2002 to 2006, the number of non-farmer corporate farms increased to 173. These farms managed 526 hectares. While the average size was 3 hectares, this was about twice as large as the average size of Japanese farms. The original industries to start agriculture included food and construction industries. Food companies started agriculture to cut the cost of distribution service. Construction companies started to use the surplus labor from their main operations because the government cut construction projects. Non-farmer corporate farms introduced some novel methods like organic agriculture. Food companies operated multiple farms and used contract farmers in more than one community to stabilize the supply. Some corporate farms made a large investment and constructed facilities with advanced technologies.
While non-farmer corporate farms started without any dramatic damage on the rural environment, the government advanced this policy and made up the decrease in farms and farmlands. The supporters of non-farmer farms claimed that the farms should start without so much permit and operate in productive farmlands. The opponents were concerned about the addition of new comers to communities’ resource management arrangements. Also, when non-farmer farms operated in productive farmlands, farmers had to face the competition with the corporate farms. Currently, the supporters blamed farmers for the slow change to advance the non-farmer farms. Since this struggle involved Japan’s farm structure, farm politics, and rural environment, the introduction of non-farmer corporate farms in Japan appeared to reflect the ongoing change in Japanese agrarian structure and to have its unique set of methods and controversies.
Anthony Howell ( Michigan State University – Geography)
Migration and Minority Marginalization: Understanding Ethnic Conflict in Xinjiang Province
Given China’s history of rebellion, it is essential that the Chinese Communist Party (CCP) develop more effective strategies to facilitate healthy relationships between minority groups in China and the Han majority. Effective policy measures that curb growing ethnic tension, resulting from occupational stratification and inequality, are critical to ensuring stability and growth in western China. This paper argues that two complex phenomena occurring in Xinjiang Province, migration and minority marginalization are producing ethnic tensions and increases the chance for future conflicts and separatist movements.
Specifically, this paper focuses on Xinjiang province for several major reasons: (1) Xinjiang contains a diverse ethnic population, in particular, a large Uighur population. (2) Confrontations between Islamic Uighur separatist groups and the Chinese PLA suggest unmet demands and increasing ethnic tensions. (3) Xinjiang is a common destination for large inter-provincial flows of Han migrants looking for employment. (4) Significant flows of intra-provincial inter-region Uighur migration are also occurring in Xinjiang.
This paper demonstrates that ethnic tensions exist in Xinjiang as a consequence of large flows of Han in-migrants who are decreasing the supply of both agricultural and non-agricultural jobs, leaving many of the minority intra-provincial migrants, especially the uneducated, with few options to obtain employment. I conclude that the Chinese government must make greater efforts to educate and employ minorities in Xinjiang, otherwise Uighur discontent will continue to grow and possibly lead to larger support for separatist movements, which will result in regional instability.
Da-Wei Kuan (University of Hawai`i at Mānoa – Geography)
Lost in Translation: A Case Study of Community Mapping and Indigenous Traditional Territory Survey in Taiwan
The purpose of this paper is to discuss the translation of spatial knowledge and the social space in which the knowledge was translated, by reviewing the case of Indigenous Traditional Territory Survey (ITTS) in Taiwan. Since Native American communities successfully claimed their land rights with community map originally developed under the academic interest of geographers and anthropologists in 1970s, community mapping has been gradually applied by indigenous communities around the world and developed into diverse methodologies. In 2002, Taiwan government launched the nation-wide ITTS in response to the rising indigenous land claims, under which community mapping was designed as a main method to identify traditional territory for every indigenous community. In 2007, Taiwan government firstly announced the traditional territory of Mariqwan group of indigenous Atayal people, but unexpectedly caused further conflict between Mariqwan group and its neighbor Atayal communities. Aiming to explore the epistemological controversy and methodological limits of community mapping in ITTS, this paper examine how the method of “indigenous community mapping” was translated in Taiwan society and how indigenous traditional territory was socially constructed under the influence of this translation. Further more, this paper examine how Atayal spatial knowledge was translated into modern concept of “territory” in the implement of ITTS, and led to the tension between indigenous communities. In the end, this paper discusses the power relations hidden in the process of translation, and suggests both more language informed mapping methodology and language informed indigenous land policy.
Friday, March 14, 9:00am – 10:30am
Moderator: Ms. Kiran Sagoo, PhD Candidate
(College of Social Sciences – Department of Sociology)
Adam Fong (University of Hawai`i at Mānoa – History)
Gateway to China: The South China Coast in a Global Context, 1500-1700
This paper historically and analytically examines the causes and consequences of the incorporation of the South China coastline into a global framework. Specifically, this paper looks at the economic, cultural and environmental consequences of Guangdong province’s sustained involvement in the world economy.
During this period, southern China weathered waves of piracy, rapid population growth, an increasingly monetized economy, political instability, and sustained European contact.While many scholars, such as Charles Boxer, have explored this place and period through the lens of “European influence of China,” this paper examines both internal and external factors for the historical events. To do so, this paper utilizes both Chinese and European sources from the period: official documents, local gazetteers, private correspondence, memoirs, etc.
While refuting theories of China being isolationist or anti-mercantile, this paper also looks at the choices and consequences for local societies entering the world economy. As such, this paper adds to discussions on the nature of Ming-Qing society, local Chinese histories, the nature of early European ventures in China, Chinese emigration to other parts of Asia, and potential consequences of globalization.
Michael Gardner (University of Hawai`i at Mānoa – Asian Studies)
Welcome Back Joe: The Re-establishment of US-Philippine Military Ties
In this working paper, I examine post 9/11 developments in US-Philippine security relations, focusing particularly on Philippine President Gloria Macapagal Arroyo’s forthright ideological and material support of the US-led Global War on Terror and local and regional implications of this change in policy. Recent bilateral agreements between the governments and military apparati of these two countries are in some ways indicative of a wholesale reversal of changes to their security relationship in the 1990s, resuscitating what had appeared to a moribund semi-colonial / neo-colonial relationship between the US and the Philippines. However, given the very complicated nature of recent interdependencies between these two countries, internal political instability in the Philippines, and the perception of increased volatility of the maritime Southeast Asian region in general, it becomes clear that US-Philippine security relations must be examined through a more nuanced and contemporary framework.
Friday, March 14, 10:45am – 12:00pm
Moderator: Mr. Tutii Chilton, PhD Candidate
(College of Social Sciences – Department of Political Science)
Shawn Fehrenbach (University of Hawai`i at Mānoa – Anthropology)
Relating Archaeological Ceramics to Social Organization
Archaeologists often examine change and continuity in material culture in order to develop interpretations of past human cultures through time. To develop interpretations of patterning observed in the archaeological record, archaeologists have drawn upon practice theory, which is used throughout the social sciences. In doing so, archaeologists view stylistic and technological attributes of material culture as the outcome of the technical behaviors that produced the materials.
The social, political, cultural, and economic structure of society is at once influencing the decisions of producers of material culture and being restructured by variability in their choices. Ceramics offer an abundant archaeological resource for studying this interrelationship between materials and behavior. In this presentation, I use the ceramic assemblage from Angkor Borei, Cambodia, as a case study to illustrate this perspective.
By discerning ceramic technological traditions and characterizing variability within and between them over time, I will show the value of ceramic studies to developing deeper understandings of emergent complexity in Cambodia’s Mekong delta during a time period (c. 500 BCE to 500 CE) that is critical for understanding state formation in Southeast Asia.
James Perez Viernes (University of Hawai'i at Mānoa– Pacific Islands Studies)
Won’t You Please Come Back to Guam?: Media Discourse and the Military Build-up on Guam
On 30 October 2005, the main headline on the front page of the Pacific Daily News (PDN) read, “7,000 Marines: Pentagon Announces Shift to Guam.” The article announced a United States Department of Defense decision to relocate up to 7,000 Marines from Okinawa, Japan, to the U.S. territory of Guam, an island in the area known as Micronesia in the northwestern Pacific. The initial announcement remained vague as to the specific plans to carry out the relocation and failed to discuss the potential impact it would have on the people of Guam. Still, local government and business leaders were swift in deeming the proposed move as that which was good for Guam
These immediate sentiments would serve as a prelude to a dominant discourse that would develop over the next few months, monopolized by Guam’s media outlets, political and business leaders, and by both the United States and Japan in selling the military realignment to the people of Guam. Discourses aimed at swaying the people of Guam toward acceptance of military presence on the island are nothing new. This paper seeks to historicize the discourses developing today on Guam with relation to the influx of U.S. military forces against those prevalent in early twentieth-century relations between the U.S. military and its Chamorro subjects on Guam. This paper explores (mis)conceptions of Chamorros as wholehearted patriots to the U.S. and its motives. Moreover, this paper will examine modes of resistance on the island, oftentimes silenced or overshadowed by prevailing discourses, against the proposed military build up that challenge deeply engrained notions of Chamorros being “gung-ho for Marines.”
Siniva Bennett (University of Hawai'i at Mānoa– Pacific Islands Studies)
Samoan Soldiers: Making American Samoa, Making History
In the current occupation of Iraq, three U.S. territories occupy the number one, two and three position of highest per capita loss of soldiers. The territory with the highest per capita death rate is American Samoa. Ten soldiers from American Samoa have died in Iraq not including those who have died in Afghanistan. With a population around 65,000 the death rate is one in 50,000. Despite this fact, the enlistment rate in American Samoa has not decreased over the course of the war. My paper begins at this departure point, the contrast and relationship of the enlistment rate to the mortality rate. I problematize the dominant discourse positing a united patriotic American Samoa, as demonstrated by military enlistment and support of the current Gulf war, by historicizing the relationship of American Samoa to the United States and in doing so disrupting this idealized relationship. The contemporary moment is but the newest episode in a long story of entanglement between the U.S. and American Samoa. I posit the little talked about Mau movement in American Samoa, a protest movement of the early twentieth century is a history of dissent, as well an economic analysis of the territory can disrupt the rhetoric of nationalism as related to American Samoa and the relationship of American Samoa to the U.S.
Friday, March 14, 1:00pm – 2:30pm
Moderator: Dr. Cathryn Clayton, Assistant Professor
(School of Pacific and Asian Studies – Asian Studies Program)
Nihayatul Wafiroh (University of Hawai'i at Mānoa – Asian Studies)
Buddhism and Women in Thailand
Thai history cannot be separated from Buddhism. Indeed, Buddhism has often influenced the decision of Thai policies. The long history of the Kingdom in Thailand is always related to Buddhism. Thai and Buddhism are two sides of the same coin that cannot be broken from each other. In fact, every single reign in the Thai kingdom contributed in the Buddhist Thai women. The first history of Buddhist women was when Mahapajapati, Buddha’s aunt, asked Buddha to be able to follow him. Buddha’s hesitation to accept Mahapajapati was interpreted by some monks that women could not attend Buddhist rituals. Even though Buddha allowed Mahapajapati to be his follower, some temples in Thailand still refuse women entry in the temples. This condition affected the condition of Buddhist Thai women.
In Thailand, ordained women are still banned. Mae Jis are only a way for Thai women to live within a Buddhist framework. However, Mae Jis receive little respect from society, and they do not have rights as monastic members. Recently, Buddhist Thai women made movements. Networking is a major factor. From networking, Buddhist women in the world established an organization, Sakyadita, for Buddhist women. This organization is linked with other organizations. Education is one way of bringing in a new wave of Buddhist women movement in Thailand. Recently, many Buddhist women graduated from universities. They have good knowledge and skills. The educational movement influences not only the condition of Mae Jis but also for laywomen in Thailand. Now Thai women have good bargaining position in the workforce and politic spheres. Some Mae Jis have also established temples for women. This sent a message that Mae Jis can exist by themselves. With the female temples, Mae Jis are more independent to develop their abilities. However, until now, ordained women in Thailand are still prohibited. Thus, Buddhist has always impacted women’s condition in Thailand. The status of Buddhist Thai women is depended on the temples.
Mathew Steven Mitchel (University of Hawai'i at Mānoa – Religion)
Thirty-Three Lanterns for Kannon: Community Rain Prayers in a Contemporary Japanese Neighborhood
Prayers to influence the weather continue to be performed throughout the world, even in modern societies such as Japan. This paper examines one rain festival – the Thirty-Three Lanterns for Kannon, held annually in a small neighborhood of Nagano City – to determine how and why rain prayers continue to have meaning for their participants.
Town mergers and a mobile population have changed many communities and affected the ritual requirements of these festivals. One requirement, lasting even up to the 1950s, was that all members of the community participate in a rain festival to insure its efficacy. In the contemporary version of the Thirty-Three Lanterns festival this requirement is filled by elected neighborhood representatives, but beyond that, participation is voluntary. However, organizers take many steps to encourage participation, aiming particularly at the young who they see as potential perpetuators of this tradition.
I argue that by doing so the organizers are changing the meaning of the festival while reinforcing its goal: the continuation of the community. While in the past the community came together to insure the success of the rain prayer and thereby the harvest, now they participate to perpetuate traditions which distinguish the community from others and define its membership, even in the face of change.
Stephan Flannigan (University of Hawai'i at Mānoa– History)
The First Ming Emperor, the Sixth Chan Patriarch, and the Eternal Mother: Democratization and Hierarchy in late imperial religious history
The founding of the Ming dynasty from millenarian rebellion, followed by the first Ming emperor’s ambitious program of ritual reform set in motion a dialectical nexus between popular movements and state control that would profoundly influence the late imperial and modern periods in Chinese history. The traditional Chinese state, and virtually every social sphere were, and largely still are, ritually-defined spatial entities.
Fundamentally, ritual systems serve to position individuals in specific relationships to sources of power and efficacy. The proximity any person enjoys relative to these sources of efficacious power is determined by specific ritually-assigned positions. Ming official religion sought to articulate a carefully gradated hierarchy which would serve to regulate society and restrain officialdom. In the realm of popular religion, dynamic new movements emerged in the early Ming which democratized the esoteric techniques of religious specialists and extended participation to a socially diverse membership.
Ideologically, these groups produced sophisticated scriptures that projected a synthesis of traditional cosmology and a new, universal creator-goddess into popular culture. This paper will explore these historically parallel developments in the early Ming with a focus on the resulting tension in which popular developments toward democratization and innate, universal access to power challenged elite systems of hierarchy. By examining the development of the Eternal Mother goddess in early Baojuan scriptures, this paper will consider how Buddhists and Daoist cosmology acquired the mythological and practical means to permit non-elite Chinese people to participate in philosophical self-cultivation.
Friday, March 14, 2:30pm – 3:30pm
Moderator: TBA
Nichole La Torre (University of Hawai'i at Mānoa– Asian Studies)
Cosmetic Surgery, Beauty Industries, and the Korean Wave in China
One major aspect of Korean Wave influence in China is emergent commercial enterprises such as the cosmetic industry. Plastic surgery clinics and the beauty industry are a direct result of the Korean Wave phenomenon as China has seen significant growth in these industries stemming from audience exposure to aestheticized lifestyles, media saturation of cosmetically enhanced stars, and the purchasing power of China’s burgeoning middle class. Although the technology to perform plastic surgery and other aesthetic procedures has been available in China since the mid-twentieth century, consumer demand for these procedures escalated at the same time in which Korean television dramas were televised in China.
As imports and consumer demand for dramatic series increased, concurrent interest in cosmetic surgery grew among China’s middle to upper class consumers. The Korean Wave acted as a catalyst for these consumer practices, yet some would argue that cosmetic procedures such as blepharoplasty (double-eyelid surgery) creates a more “Western” appearance. I would argue that these cosmetic procedures are not due to an attempt to look more “Western”, but match ideals of beauty popular in China held prior to Western influence. Others point to social discourses which encourage particular standards of beauty, but ignore the power of middle class consumers to alter their physical features using methods that were previously unavailable. In discussing the role the beauty industry and social expectations inform women’s decisions to undergo these procedures there are two key themes which must be addressed: Eastern aesthetic vs. Western ideal and empowerment vs. subjugation.
In modern China, altering one’s appearance using cosmetics, surgery or other methods is a sign of middle to upper class status, as well as an investment in one’s future, and a realization of self image. These surgical procedures have embedded local techniques and different methods in cosmetic constructions, which render them divergent from Western forms. While one could assert that media and social discourses dupe consumers into following socially accepted methods of beautification, it is ultimately consumer agency and the ability to change one’s physical attributes on an individual basis which leads to empowerment.
Pamela Mitchell (University of Hawai'i at Mānoa– Anthropology)
Medical Pluralism in Japan: The Role of Religious Healing
Margaret Lock and Emiko Ohnuki-Tierney have conducted extensive ethnographic work on East Asian medical systems in Japan; however, they give only cursory attention to religious forms of healing. Ian Reader and Karen Smyers have conducted ethnographic work describing practical benefits of Japanese religious practice, including several forms of religious healing, but their works are not centered on health or medical systems. As of yet, no one has conducted research specifically designed to illustrate the interconnections between religion and medicine in Japan. By analyzing existing data through a cultural-interpretive framework, this paper attempts to elucidate the reality of medical pluralism in Japan and posit that forms of religious healing constitute legitimate elements of healing which, as such, should be considered part of the Japanese medical model. I also propose a new system of classification that better reflects the patient experience. In contrast to Kleinman’s practitioner-based Sectors of Health, this system is patient-centered and consists of three categories: The Clinical Experience, The Restorative-Preventive Experience, and The Religious Healing Experience. I provide textual evidence to support my assertions and show the existing data fits the new classification system. This paper concludes by stating that ethnographic work specifically designed to consider these experiences is necessary for further validation.
Friday, March 14, 4:00pm – 5:00pm
Moderator: Dr. Patricia Dunn, Educational Specialist
(School of Pacific and Asian Studies)
Oliver W.S. Bordallo (University of Hawai'i at Mānoa –History)
Uncle Sam Under the Looking Glass: English, Public Education, and the Chamorros of Guam, 1922-1941
In this paper, I examine the story of American public education on Guam during the island's immediate "Prewar period" between 1922 and 1941. Particularly, I examine the impact that the U.S. Navy's public school system had on the Chamorros' use of the English language on the island. Although the Navy's efforts to promote the use of English on Guam began as far back as America's annexation of the island in 1898, its efforts to promote English in the public schools increased during the 1920s and 30s, as a younger generation of Chamorro teachers and administrators entered the public school system. Two important issues that I will examine in this essay include whether the U.S. Navy's effort to promote the use of English in Prewar Guam was successful and the Chamorro responses to these efforts.
Examining sources that include American naval governor reports, articles written in the island's newspaper the Guam Recorder, and several Chamorro autobiographies/oral histories, I will argue that the Naval government's overall political and economic policies concerning Guam largely hindered its efforts to promote the use of English on the island. With the exception of a minority of Chamorros who became educated or who married American servicemen, most Chamorros saw little practical need to speak English outside the public schools or workplace. Although gradual cultural changes took place on Guam during the 1920s and 30s, these changes did not significantly impact the Chamorro community as a whole until after World War II. In focusing on Guam's Prewar history, this essay not only illustrates the island's long and complicated history under American Naval government but also illustrates several examples of Chamorro adaptation and/or resistance to American Naval rule.
Ryoji Matsuoka (University of Hawai'i at Mānoa –Education)
Systematic Marginalization of Late-born Students in Japan
What is the relationship between students’ month of birth and their academic achievement? Some students were born at the end of an academic year, meaning they are relatively young compared to, especially, those who were born at the beginning of the academic year. This difference in a same grade level may cause gaps on math and science learning outcomes because every student has a different physical and mental developmental stage and self-image about their academic ability. To clarify effects of the month of birth, this study examines 1) whether it has a positive effect on math and science scores, 2) whether this effect differs based on gender and students' socioeconomic status, and 3) how classroom practices affect this effect. The Trends in International Mathematics and Science Study 2003 (TIMSS 2003) was used to conduct regression analyses for Japanese 4th and 8th graders. Findings about the effect of the month of birth is 1) students born in the first 4 months of the academic year have a positive effect, while students born in the last 4 months of the academic year have a negative effect on 4th graders’ math and science. At 8th graders’ level, students born in the last 4 months have a negative effect on both subjects, but students born in the first 4 months has no benefits on them. Interestingly, interaction effects suggest that more rigorous math instruction helps 8th graders born in the last 4 months receive a better score on math. The results of this study suggest that the effect exists and persists until eighth grade. Since Japanese ninth graders take competitive one-time written examination to enter high schools, it is important for teachers and policymakers to know the effect in order to avoid systematically marginalizing late-born students.
Conference Coordinators
Sugato Dutt (Geography)
Nichole La Torre (Asian Studies)
Marata Tamaira (Pacific Islands Studies)
James Viernes (Pacific Islands Studies)
School of Pacific & Asian Studies
University of Hawai‘i at Mānoa
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