Introduction. Asian Settler Colonialism in the U.S. Colony of Hawai‘i

Fujikane, Candace

doi:10.1515/9780824861513-004

Cited by 20 publications

(11 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…The aforementioned findings are applicable to racist humor in other social contexts, both outside and within Hawai'i. For instance, Native Hawaiians who have challenged both haoles and “Asian settler colonials” (Fujikane )—Asian locals whose past family members moved to Hawai'i as laborers and lack ancestral claim to the islands (Trask )—for their sovereignty are often labeled as aggressive and bitter over old history (Teves ). The protests of “militant” Native Hawaiians are diminished as they are told to kick back, relax, and laugh more in their racial paradise (Rohrer ; Teves ).…”

Section: Discussionmentioning

confidence: 99%

Uncle Kimo Doesn't Get it: Reinforcing Racial Apathy with Racist Humor

Yamashita

2019

Sociological Inquiry

View full text Add to dashboard Cite

As one of the most racially diverse U.S. states, Hawai'i is a reputed multicultural paradise. Its residents (locals) thus freely engage in racist jokes and stereotypes with one another as an example of their plurality compared to “racist” continental Americans. While previous studies have examined how racist comedy discursively naturalizes discrimination, I argue that these jokes are also connected to racialized emotions that uphold the islands’ unequal social structure. Using 44 interviews with locals who grew up in Hawai'i, I illustrate how racist jokes promote locals’ apathy toward the islands’ racial issues. I first describe how interviewees developed identity boundaries between “multicultural locals” and “racist mainlanders.” Then, I examine how these identity boundaries are tied to emotional scripts prompting respondents to ignore racism in Hawai'i. While many respondents uncritically engaged in racist comedy, a significant number of participants felt marginalized by racist humor. I use their experiences to show how locals must trade their “emotional labor,” laughing along with their peers, in order to maintain their local identities. I conclude by showing how racial apathy is reaffirmed as the affective consequences of racist jokes were trivialized and locals taught to roll with the punch(lines) of ethnic humor.

show abstract

Section: Discussionmentioning

confidence: 99%

Uncle Kimo Doesn't Get it: Reinforcing Racial Apathy with Racist Humor

Yamashita

2019

Sociological Inquiry

View full text Add to dashboard Cite

show abstract

“…This is particularly true of a site like Gila River Incarceration Camp, which crosscuts historic violence against multiple communities. The centering of Asian American civil rights can threaten to subsume the contexts of Indigenous oppression in a settler-colonial state (Fujikane and Okamura, 2008). However, instead of privileging one history over another, the sanctioned cleanups undertaken by the Arizona JACL help Japanese Americans and Gila River community members to enter into dialogue and understand each other's histories associated with past violence.…”

Section: Calls Of Concrete and Refusementioning

confidence: 99%

Origami activism, inalienable collections, and crumbling concrete: Material engagements with Histories of violence

Lau-Ozawa

2023

American Anthropologist

View full text Add to dashboard Cite

The World War II mass incarceration of Japanese Americans was a traumatic event that had lasting repercussions on multiple communities. Archaeologists have sought to productively pursue community-based methodologies in studying this period, employing object-based oral histories, outreach events, and community participation in fieldwork. However, less scholarly attention has looked to the ways in which materials have become central to understanding and mobilizing around the incarceration camp history. Acts of pilgrimage, memorialization, scholarly study, and activism constitute key arenas through which this heritage is participated with, each interacting with materials in different ways. This article discusses three cases of material engagements, from the politics of object ownership to origami activism and their importance in reckoning with this violent past. Materials in these cases are not passive objects but rather spur actions and create new publics. Furthermore, the physical qualities of materials shape both the ways in which they are engaged and the politics that surround their rhetorical deployment.

show abstract

“…The depoliticization and criminalization of Native Hawaiians and Pacific Islanders is another component to the colonial process that maintains political power and a racialized hierarchy in Hawaiʻi (Keahiolalo‐Karasuda, 2010; Merry, 2000). Racialized structures that historically prevented people of color from accessing education, employment, and housing are evident in the negative stereotyping of neighborhoods and ethnic groups in Hawaiʻi (Fujikane & Okamura, 2008). Structural racism limits resources and access to opportunities available to youth and community stakeholders that want to provide teens support, often in subtle ways.…”

Section: Structural Violence and Inequalitymentioning

confidence: 99%

The push toward institutional control: Structural violence and youth in Hawaiʻi

King

2022

Anal Soc Iss & Public Policy

View full text Add to dashboard Cite

Concerns surrounding juvenile delinquency point to neoliberal notions of youth responsibilization with no regard to the violence of structural oppressions and daily hardships, in which deviance could be a form of response. This article discusses the influence of and response to structural violence and oppression that resulted in daily hardships for youth, and for some youth, deviant behaviors that pushed them toward the criminal justice system. Drawing on in-depth interviews with 64 participants and 532 pieces of youth writings in Hawaiʻi, this study examines how experiences with structural violence and oppression pushed youth in Hawaiʻi toward institutional control. Findings indicate the role racialized and gendered structures developed through colonialism had in the lives of youth in Hawaiʻi and their difficult experiences with family instability and patriarchal control that result in youth engaging in deviant coping mechanisms. Youth exhibited resilience in the face of hardship and methods of control that speak to the lack of choices youth have in places with histories of colonialism.

show abstract

Introduction. Asian Settler Colonialism in the U.S. Colony of Hawai‘i

Cited by 20 publications

References 0 publications

Uncle Kimo Doesn't Get it: Reinforcing Racial Apathy with Racist Humor

Uncle Kimo Doesn't Get it: Reinforcing Racial Apathy with Racist Humor

Origami activism, inalienable collections, and crumbling concrete: Material engagements with Histories of violence

The push toward institutional control: Structural violence and youth in Hawaiʻi

Contact Info

Product

Resources

About