Albert Chong: “The Photomosaics: Works on Paper, Wood, and Stone”, on view through November 1, 2014

Posted in Arts, Asian Diaspora, Forthcoming Media, United States on 2014-10-19 23:21Z by Steven

Albert Chong: “The Photomosaics: Works on Paper, Wood, and Stone”, on view through November 1, 2014

Counterpath
613 22nd Street
Denver, Colorado 80205
(303) 953-2692
2014-10-03 through 2014-11-01


“Angela” (2011) by Albert Chong

Opening Friday, October 3, 2014, at 7 p.m., and on view through November 1, 2014, Counterpath is excited to host an exhibit of recent work by Albert Chong, “The Photomosaics: Works on Paper, Wood, and Stone.” The work consists of image transfers onto gridded ceramic or stone tiles that combine to make up a larger image. Included are blatantly political portraits of presidents George W. Bush and Barack Obama, made from portraits of thousands of dead soldiers, to a portrait of activist and former Black Panther Party member Angela Davis, her iconic afro consisting of thousands of portraits of African American women with processed hair. Photomosaics have the mass and presence of sculpture and the transmissive abilities of photography.

For more information, click here.

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I’m more than someone who’s of mixed race

Posted in Articles, Asian Diaspora, Identity Development/Psychology, Media Archive, United States on 2014-10-17 19:01Z by Steven

I’m more than someone who’s of mixed race

The Appleton Post-Crescent
Appleton, Wisconsin
2014-10-08

Mia Sato, Post-Crescent Community Columnist

Identity can be tough to sort out sometimes, but it doesn’t change some things about me

My life is defined by numerical classifications. I’m 19 years old, a second-year college student, the eldest of four children. I have a zip code, a GPA, 16 credits on my fall semester schedule, with 60 more to complete before I graduate. Each of these numbers reflects some aspect of my existence, and each number is grounds for people to make a judgment.

For as long as I can remember, I have been identified as “half” Japanese and “half” white American. On government forms, my pen would meander, hovering over the White and Asian boxes equally, unsure of which to check. Sometimes, I’d check both and was asked to pick one. Sometimes, I’d check one or the other and consider if it was the correct choice. Sometimes, I’d check neither and let my mother complete the rest for me.

I’ve learned that racial identity is more than a choice between clear-cut, straightforward options for children with parents of mixed heritage. It’s at times alienating, divisive and difficult to make sense of…

Read the entire article here.

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Hapa changes name to Association of Multiracial People at Tufts to reflect new goals

Posted in Arts, Asian Diaspora, Campus Life, Media Archive, United States on 2014-10-16 18:11Z by Steven

Hapa changes name to Association of Multiracial People at Tufts to reflect new goals

The Tufts Daily
Medford, Massachusetts
2014-10-14

Yuki Zaninovich, Contributing Writer

For the Association of Multiracial People at Tufts (AMPT), there is a lot in a name. AMPT, formerly known as Tufts Hapa, aims to create a community for students who identify as persons of mixed heritage. Though the name change may seem subtle to some, it now better reflects the target demographic of the group, according to Co-President Zoe Uvin.

According to Uvin, a senior, “hapa” means “half” in Native Hawaiian and is often used to refer to people who identify as a mix of two races. However, this choice of terminology made it seem like the club had a limited scope of interest.

“The term ‘Hapa’ has the connotation of being half-Asian, so I think the name change definitely reflected our priorities much more,” Uvin said. “We’re an association, not a political group or movement of any kind, and we wanted any person who is multiracial, or feels that their family or community makes their identity multiracial, to feel welcomed to join us.”

The name change has been favorably received, according to treasurer Rachel Steindler, a sophomore…

Read the entire article here.

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Identity In Pieces: When You Don’t Know Where You Count

Posted in Articles, Asian Diaspora, Autobiography, Identity Development/Psychology, Media Archive, United States on 2014-10-15 19:09Z by Steven

Identity In Pieces: When You Don’t Know Where You Count

The Aerogram: A curated take on South Asian art, literature, life and news
2014-10-01

Jaya Saxena
Queens, New York

Last summer, I wore a pink and yellow sari to my cousin’s wedding. As my Indian family lingered in the hotel lobby, dressed up and waiting for our shuttle, we received a few looks from other hotel patrons. Even in New York, it’s not every day you see a group of formally-dressed Indian people, so we didn’t pay the reaction much mind. To them, we looked like we belonged together, and if they noticed me I was just the lightest of the crowd.

A few months later, I went to another Indian wedding in Boston. This time, my then-fiance (a tall white guy with a red beard) and I traveled alone on the T, dressed in Indian finery as we’d been asked. The stares we got were different this time–they were wondering what these two white people were doing dressed up as Indians.

A common refrain when talking about racism is that it’s not about race. Or that it is and it isn’t. It is in that hundreds of years of built up context have given people of color the short end of the stick, but obviously there is nothing inherent about whiteness that means it deserves more (and if you think there is, kindly stop reading and find yourself a bog to suffocate in). What makes racism is power and lived experience. It’s that a white kid who shoots up a school is taken alive, while a black kid walking down the street is shot dead. It’s that resumes with “white” names are accepted over identical ones with “ethnic” names. And it’s why I really have no clue if I can call myself biracial…

Read the entire article here.

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What It’s Like To Be Half-Japanese

Posted in Articles, Asian Diaspora, Autobiography, Media Archive on 2014-10-14 00:19Z by Steven

What It’s Like To Be Half-Japanese

Thought Catalog
2014-10-08

Michelle Reimann

Eurasian, half-Japanese, bi-racial, mixed race, hafu, hapa, double, hybrid, dual culture, TCK (third culture kid,) the axis of evil (yeah, yeah: I am German and Japanese, get over it.) However you choose to describe me my lineage is often one of the most frequently asked questions when I meet new people. I have been asked if I am Brazilian, Italian, Middle Eastern, Indonesian, Malaysian, Turkish, and basically every nationality under the sun. I can’t keep up with the flavor of the day in terms of political correctness anymore so for the purpose of this article I am going to refer to people like myself as halflings.

I mean this as a term of endearment, and also as a tribute to one of my favorite TV series coming to an end this week. True Blood had me going for seven strong seasons and I am already mourning the loss. The series explored the halfling protagonist Sookie Stackhouse’s (played by Anna Paquin) struggles with being half fairy, half human. Now, I admit what I am is not nearly as exciting as being half fairy but I can relate to many of Sookie’s trials and tribulations of being being caught between two worlds.

I am not speaking out on behalf of all halflings everywhere, but simply want to share with you my experiences of being what I am in Japan. I have never experienced racism but rather the us versus them concept — not discrimination but differentiation. I don’t have any painful memories. If anything, we halflings get special treatment in Japan. We are often viewed with a mixture of curiosity, awe, envy, admiration, adoration, sometimes suspicion or confusion and a barrage of other emotions…

Read the entire article here.

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Daughters tell stories of ‘war brides’ despised back home and in the U.S.

Posted in Articles, Asian Diaspora, History, Media Archive, United States, Women on 2014-10-08 00:27Z by Steven

Daughters tell stories of ‘war brides’ despised back home and in the U.S.

The Japan Times
2014-10-05

Lucy Alexander

Hiroko Furukawa was working as a sales assistant at the PX U.S. military supply store in Ginza in 1950 when she met a GI named Samuel Tolbert. Shortly afterwards, Hiroko and Samuel found themselves married and on a train to meet his parents in upstate New York. Hiroko, who came from an upper-class Tokyo family, changed into her best kimono for the occasion, to the horror of her husband, whose family were rural chicken farmers.

“When they arrived at the farm, Samuel’s family stared at Hiroko as if she came from Mars,” explains journalist Lucy Craft. “They made it clear to her that she’d better get into Western clothes. So she did, and she began her life as the wife of a chicken farmer.”

According to Craft, herself the daughter of a Japanese “war bride,” this is one of countless examples of the struggles endured by a despised and largely hidden immigrant group. Craft believes that about 50,000 Japanese women moved to America with their GI husbands after World War II — at that time, the largest-ever migration of Asian women to America.

The 1945 War Brides Act allowed American servicemen who had married abroad to bring their wives to the United States, on top of existing immigration quotas. The trickle of new arrivals became a flood with the passing of the landmark Immigration Act of 1952 that lifted race-based barriers on entering the country.

“Hostility to Japan as a nation meant that Japanese women were the last foreign wives to be allowed to move to the U.S.,” says Craft. “This was a time when interracial marriage was prohibited in many states.”…

Read the entire article here.

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Multiracial family embraces twins’ uniqueness

Posted in Articles, Asian Diaspora, Family/Parenting, Latino Studies, Media Archive, United States, Videos on 2014-10-02 15:33Z by Steven

Multiracial family embraces twins’ uniqueness

News 10, KXTV
Sacramento, California
2014-10-02

Daria Givens, News 10 Staff

A Lincoln family embodies California’s melting pot and embraces their uniqueness.

LINCOLNFraternal twins Viviana and Dennis look very different from each other. They are part of the Ng Family, a multiracial family from all parts of the world.

The twins’ parents Kenika and Ashley Ng also come from multiracial families. Kenika Ng’s is African-American and Hispanic; his father is Hawaiian and Chinese. Ashley Ng is Irish and Hispanic.

Combine their racial make-up, and their children have more of a unique blend. Ten-month-old Viviana, who is four minutes older than her brother, has bright blue eyes and light brown hair like her mother and looks white. Dennis on the other hand, with the big brown eyes and black hair looks like his dad.

Read the entire article and watch the story here.

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Race, Religion and Law in Colonial India: Trials of an Interracial Family by Chandra Mallampalli (review) [Epstein]

Posted in Articles, Asian Diaspora, Book/Video Reviews, History, Law, Media Archive on 2014-09-30 20:42Z by Steven

Race, Religion and Law in Colonial India: Trials of an Interracial Family by Chandra Mallampalli (review) [Epstein]

Victorian Studies
Volume 56, Number 3, Spring 2014
pages 519-520
DOI: 10.1353/vic.2014.0064

James Epstein, Distinguished Professor of History
Vanderbilt University, Nashville, Tennessee

Mallampalli, Chandra, Race, Religion and Law in Colonial India: Trials of an Interracial Family (Cambridge, New York: Cambridge University Press, 2011)

The case of Abraham v. Abraham (1854–63) was extraordinary. It took nearly a decade to decide as it passed through the district civil court at Bellary in southern India, the appeals court at Madras, and finally the Privy Council’s Judicial Committee. The case repeatedly confounded legal categories based alternately on Hindu and English law and the fixed categories of Britain’s post-1857 colonial regime. In Race, Religion and Law in Colonial India, Chandra Mallampalli skillfully guides readers through the intricacies of the case, studying the social world inhabited by one family drawn into litigation and measuring the gap between their life-world and the protocols of the court. The period was one of imperial crisis and transition, as the British Crown assumed direct control over Indian territories following the 1857 Rebellion and authorities adopted a more cautious approach in governing Indian society. As the author writes, the more conservative turn of liberal governance “gave rise to an imperial multiculturalism, a policy of classifying colonial subjects according to race, religion, caste, or ethnicity,” while accentuating the difference between colonial subjects and colonizers (5).

Matthew Abraham was born into a Tamil-speaking family of “untouchables” (paraiyar community) who had converted to Catholicism. He subsequently converted to Protestantism and married Charlotte Fox, a Eurasian of Anglo-Portuguese descent. Matthew was part of the mobile group of camp followers who gravitated to the garrison town of Bellary. Access to the colonial culture centered on Bellary’s cantonment. The town’s thriving bazaar economy gave scope for Matthew’s enterprising talents and ambition; the locality’s social fluidity proved important to his self-fashioning. At the time of his marriage in 1820, he was working in the arsenal and selling military surplus items. Fairly soon he owned a distillery and most crucially was granted the East India Company contract to produce and supply liquor to the troops and local retailers—an irony, given his conversion to Evangelical Protestantism. The family prospered. Matthew assumed English customs and associated predominately with Europeans. He belonged to the class of doras, persons of local prominence, and was identified as an east Indian, a term usually reserved for those of mixed European and native blood. By a twist of fate, an oversight perhaps, the underlying complexities of this personal success story emerged in court records and now again in this fascinating book. Matthew died having left no will. His wife and his brother, Francis, who was involved in the family’s expanding business networks, fell out; they were unable to agree on a settlement or a legal heir, a necessary condition for their business dealings. From Matthew’s death in 1842 until Charlotte filed suit in 1854, the Abrahams “were a family in search of a law” (99). Once the case came to court, it produced a huge archive, with evidence taken from 271 witnesses and a series of conflicting verdicts.

In simplest terms, the case turned on whether Hindu or English law pertained. The Anglo-Indian system of civil or personal law mandated that Indians were governed according to their own laws whether Hindu or Muslim. As Mallampalli notes, a policy initially meant to promote religious tolerance also helped to create the fiction of coherent religious communities. The law seemed incapable of accommodating the intermingling of conditions and fluid identities that characterized the lives of the Abrahams. The legal agency of Charlotte and Francis depended on their ability to exploit the legal options open to them (in a sense, this is true of all legal proceedings). Hindu law worked to the advantage of male heirs. Charlotte and her legal councilors insisted that the family had been completely assimilated into the religion, customs, and lifestyle of Europeans and was therefore subject to English law with its emphasis on individual enterprise and ownership. Matthew’s brother was merely a business agent and subordinate family member. In contrast, Francis argued for continuity with Hindu tradition and his and Matthew’s undivided brotherhood, which would leave him as sole family heir. In this version, despite their Christian religion and European attitudes, the two brothers had been born into a class of persons who continued to observe the practice of Hindu…

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Exploring Identity: The Asian American Experience at Harvard

Posted in Anthropology, Asian Diaspora, Campus Life, Identity Development/Psychology, Media Archive, United States on 2014-09-30 14:23Z by Steven

Exploring Identity: The Asian American Experience at Harvard

The Harvard Crimson: The University Daily since 1873
Harvard University
2014-09-25

Maia R. Silber, Crimson Staff Writer

While last year’s “I, Too, Am Harvard” focused on identity and belongingness on a multiracial campus, Harvard’s AAPI students will also examine these concepts within the context of their own community.

It is a Saturday night, and it is raining—two factors counting against attendance at the talk co-hosted by Harvard’s Asian American Brotherhood and Black Men’s Forum. But a surprising number of people have filtered through the double doors of Boylston Hall, filling the plush red chairs only vaguely oriented around an old-fashioned projector. Stragglers lean against the shade-less windows, their elbows forming perpendicular angles with the droplets pounding on the other side.

Really, it’s no surprise that neither weather nor the opportunity cost of missed social engagements has deterred the audience; the talk centers on the buzz-worthy issue of affirmative action. Both campus groups have invited an alumnus who’s an expert on the issue for two short presentations, to be followed by a Q&A.

Gregory D. Kristof ’15, the education and politics director of AAB, a campus organization whose mission statement cites dedication to brotherhood, service, and activism, introduces AAB’s alumnus. Kristof focuses on the third part of AAB’s mission—the group’s discussions of discrimination and race-relations.

“We can only make so much progress if we only discuss these issues among AAB—among Asian Americans,” he says.

As discussions about race and inclusiveness have moved to the forefront of campus life with the “I, Too, Am Harvard” campaign, many Asian American student organizations have launched their own dialogues about issues pertinent to their community. But the Asian American and Pacific Islander (AAPI) community at Harvard—representing around 24 percent of the school’s population—encompasses individuals of dozens of different national, ethnic, linguistic, socioeconomic, and religious identities. It includes students born here and students born in Asia, biracial students and multiracial students. How can a unified political force emerge from such a diverse and multifaceted population? Is this even a goal to aspire to?…

…Many students remain unsure as to how to define their own identities. “Sometimes I think of myself as Asian, but sometimes I don’t,” said Jacob. “When I see an Asian collaboration happening, do I automatically think that we should be included? Not necessarily.”

“Asian American” identities are further complicated by biracial and multiracial heritages. Harvard’s Half Asian People’s Association holds an annual discussion called “So What Are You Anyway?”

“When we get together, people always ask, ‘Do you feel more Asian or more white?’” says outgoing HAPA president Allison W. Giebisch ’16, who is of half-Austrian and half-Chinese descent. “When I go to China, people don’t think I’m Chinese. In the U.S., people don’t think I’m American.”…

Read the entire article here.

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Hapa-palooza 2014 celebrates three giants of mixed-heritage

Posted in Articles, Arts, Asian Diaspora, Canada, Media Archive on 2014-09-29 19:28Z by Steven

Hapa-palooza 2014 celebrates three giants of mixed-heritage

Vancouver Observer
Vancouver, British Columbia, Canada
2014-09-28

Jordan Yerman

An artist, a scientist, and a poet: Hapa-palooza honours Kip Fulbeck, Ann Makosinski, and Fred Wah.

What am I? I’m what’s on your spoon when you pull it out of the melting pot!!” So writes a subject in California-based artist Kip Fulbeck’s photo series “part asian, 100% Hapa“.

“The Hapa Project” just opened at the Nikkei National Museum, which also hosted Hapa-palooza’s inaugural Hip Hapa Hooray awards. The evening honoured three key figures in North America’s mixed-heritage community, who come from different generations and exceed in different disciplines.

Hapa-palooza co-founders Zarah Martz, Anna Ling Kaye, and Jeff Chiba Stearns presented awards to Fulbeck, inventor Ann Makosinski and poet Fred Wah

Read the entire article here.

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