The Hawaiian culture is both diverse and unique, with its own language, traditions, and beliefs. Despite these multi-faceted characteristics, certain broad stereotypes about the culture persist in the non-Hawaiian population. My paper will explore where race, prejudice and cultural stereotypes come from and how both Hawaiian and non-Hawaiian cultures reinforce these stereotypes.
According to Dictionary.com a stereotype is something conforming to a fixed or general pattern, especially an often oversimplified or biased mental picture held to characterize the typical individual of a group (dictionary.com).
The term “stereotype” originally referred to a stamp used in the printing industry to make multiple copies from one single block. The first one to adopt this notion, to describe the way society categorized people, was social psychologist Walter Lippmann in 1922, in his book on media democracy, Public Opinion. He described the term as “the picture (of the world) that a person has in his/her head”. He was convinced that a picture it is definite, and reduces the world to simple characteristics which are represented as permanent by nature (Lippmann, 1997 [1922], p. 233).
Hawaii is a top vacation destination by many tourists all over the world. When Hawaii comes to mind many people and different cultures imagine sandy beaches, warm, blue waters, lush green backdrops, Hula dancers in grass skirts with flowers in their hair and leis around their necks. These visual representations are iconic symbols of Hawaii and of what many have come to define as Hawaiian. These images and ideas painted by the visitor industry most often take place at the expense of the Hawaiians historic culture. These stereotypes conjured up by the tourist indus...
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... I. McCubbin (2008). International and Cultural Psychology: The Kanaka Maoli :Native Hawaiians and heir Testimony of Trauma and Resilience
Mayeda, D.T., Chesney-Lind, M., & Koo, J. (2001, September). Talking story with Hawaii’s youth: Confronting violent and sexualized perceptions of ethnicity and gender. Youth & Society, 33(1), 99-128.
McCubbin, L.D. (2002). Resilience among Native Hawaiian adolescents: Ethnic identity, psychological distress and well-being. Unpublished doctoral dissertation, University of Wisconsin–Madison, Madison, WI.
McGovern, Gerry: National Stereotypes, (22nd March, 1999) (www.gerrymcgovern.com)
Okamura, The Illusion of Paradise, supra note 21, at 275-276.
McGregor, Davianna Pomaikaʻi. 1980. “Hawaiians: Organizing in the 1970s.” Amerasia Journal 7(2):29-55.
http://www.etymonline.com/index.php?term=stereotype 2001-2011 Douglas Harper
Often times, the history that is being told is one of Hawaiian weakness, and defeat. The Bayonet Constitution of 1887, the Overthrow of 1893, and the Annexation of 1898, are all often used as examples of moments of powerlessness in the Hawaiian Kingdom. What about all history prior to, in between, and after, these major dates? Surely, it did not just disappear. In the last few decades, Hawaiian history has changed dramatically due to the works of many Hawaiian historians. The history that was lost has been found, and new discoveries are still being made. Hawaiʻi’s history is a story of resistance, pride, and unity. Included within this history is a man named Robert William Kalanihiapo Wilcox. Wilcox was a revolutionist, and a leader, but he enjoyed being a politician the most. Wilcox was the beacon of hope that helped guide the people of Hawaiʻi through darkness. Wilcox was and still is today a symbolic figure in Hawaiʻi’s political history.
Ii, John Papa., Mary Kawena Pukui, and Dorothy B. Barrère. Fragments of Hawaiian History. Honolulu: Bishop Museum, 1983. Print.
The role of a kahuna in the Hawaiian culture takes on the responsibility of keeping a balance between the people and the nation. In doing so, they apply their field of expertise towards assisting the aliʻi and the makaʻāinana. In ancient Hawai’i, there were many different types of kāhuna that had a skill set that contributed or benefited the community. In this paper I will discuss the different ways a kahuna achieves this type of balance within the lāhui. These kuleana include advising the aliʻi to make pono decisions, guiding the makaʻāinana in their daily lives and practices, and taking care of the spiritual side of the Hawaiian culture and traditional practices of the people.
The Hawaiian culture is known throughout the western world for their extravagant luaus, beautiful islands, and a language that comes nowhere near being pronounceable to anyone but a Hawaiian. Whenever someone wants to “get away” their first thought is to sit on the beach in Hawai’i with a Mai tai in their hand and watch the sun go down. Haunani-Kay Trask is a native Hawaiian educated on the mainland because it was believed to provide a better education. She questioned the stories of her heritage she heard as a child when she began learning of her ancestors in books at school. Confused by which story was correct, she returned to Hawai’i and discovered that the books of the mainland schools had been all wrong and her heritage was correctly told through the language and teachings of her own people. With her use of pathos and connotative language, Trask does a fine job of defending her argument that the western world destroyed her vibrant Hawaiian culture.
...e" (Trask xix). This incident beautifully illustrates and signifies tourism's impact in American society. Like most Americans, this woman uses a discourse that has been shaped by tourist advertisements and souvenirs. The woman's statement implies that Trask resembles what the tourist industry projects, as if this image created Hawaiian culture. As Trask asserts, Hawaiian culture existed long before tourism and has been exploited by tourism in the form of advertisements and items such as postcards. Along with the violence, endangered environment, and poverty, this exploitation is what the tourist industry does not want to show. However, this is the Hawai'i Haunani-Kay Trask lives in everyday. "This is Hawai'i, once the most fragile and precious of sacred places, now transformed by the American behemoth into a dying land. Only a whispering spirit remains" (Trask 19).
20 (1994): 252-271. Kualapai, Lydia. "The Queen Writes Back: Lili'uokalani's Hawaii's Story by Hawaii's Queen. " Studies in American Indian Literature. 17.2 (2005): 32-62.
...Hawai`i’s economy is very dependent on tourism, however many locals are possessive of their land, and as they stereotype tourists, many do not accept others as they have a unity for their own. Numerous individuals feel the desideratum to fit the local stereotype because they prefer not to be labeled as a “haole”. It becomes tough and rather intense for an individual, because becoming haole betokens that you forgot and disregarded the local or Hawaiian quality values and ways of routes, as well as the flowing stream of life in the islands. We need to remind ourselves that regardless of where we emanate from, our skin tone, race, physical characteristics, and so forth, everybody ought to acknowledge just for who we/they are and treat one another like 'ohana and show "aloha", and subsequently, we can determinately verbally express "This is it. This is Paradise" (33).
MacKenzie, Melody Kapilialoha. (1991). Native Hawaiian Rights Handbook. Honolulu: Native Hawaiian Legal Corporation/ Office of Hawaiian Affairs, p. 24.
The United States educational system faces a major challenge in addressing the disenfranchisement of youth due to poverty and racism in the schools. The U.S. Census Bureau, 2006 found that “currently about one-quarter of Blacks, Hispanics, and Native Americans are living in poverty in the U.S. compared to less than 10% of Asian Americans or Whites.” (Hughes et al. 2010, p. 2) Hughes, Newkirk & Stenhjem (2010) identified the stressors children living in poverty faced caused young adolescents to suffer mental and physical health issues which resulted in anxiety, hypertension, fear and depression. Lack of health care, neighborhood crime levels, joblessness, prejudice, and inadequate housing are among the many reasons multi-cultural youth from high poverty backgrounds become disenfranchised from the American school system. Race, racism, and poverty combine to create a triple jeopardy which severely impacts the fulfillment of the need of young adolescents to experience a sense of belonging and cultural competence. Lack of supportive environments both in school, society, work, and family life often prevent students from developing the cultural competence minority students must develop in order to become fully successful. For the purposes of this essay key issues were identified regarding the disenfranchisement of Native American youth, such as systemic prejudice and cultural bias within the school system which resulted in loss of connectedness of Navajo youth to school, teachers, and family. Galliher, Jones, & Dahl (2010) identified cultural connectedness as being the key component necessary in order to reengage the Native American student within the educational environment.
“What is a stereotype? Stereotypes are qualities assigned to groups of people related to their race, nationality and sexual orientation, to name a few. Because they generalize groups of people in manners that lead to discrimination and ignore the diversity within groups, stereotypes should be avoided” (“What Is a Stereotype”). Both positive and negative stereotypes exist, but both are equally dangerous. All stereotypes, whether positive or negative, limit whatever group of people it is assigned to to a certain set of traits, and let’s face it, a human being’s personality is far too complex to be limited to a mere set of three or four traits. A stereotype creates a preconceived notion of how an individual belonging to a certain group should look, act, dress, and even speak. A prime example of this would be the very recent happenings in the case of Trayvon Martin. Trayvon Martin was a seventeen year old African-American male, profiled as a criminal.
Stereotyping is a generalized view or preconception of attributes or characteristics possessed by, or the roles that are or should be performed by, members of a particular group (Cook & Cusack, 2011). This paper will go over the ways that stereotyping effects people in a negative way and how stereotypes is common. This paper will explain this through subsections that include gender, image, culture, and place of origin. I will focus on how one can simply look at someone and already have a certain image portrayed about that person without actually knowing him or her. It’s very common to stereotype because people associate a particular social group with certain attributes, characteristics, and roles (Cooks & Cusack, 2011, p.15)
Stereotypes play an important role in today's society and particularly in Propaganda. According to the Webster's Dictionary stereotyping is defined as a fixed conventional notion or conception of an individual or group of people, heldby a number of people. Stereotypes can be basic or complex generalizations which people apply to individuals or groups based on their appearance, behaviour and beliefs. Stereotypes are found everywhere. Though our world seems to be improving in many ways it seems almost impossible to liberate it from stereotypes.
Stereotypes are a fixed image of all members of a culture, group, or race, usually based on limited and inaccurate information resulting from the minimal contact with these stereotyped groups. Stereotypes have many forms: people are stereotyped according to their religion, race, ethnicity, age, gender, color, or national origins. This kind of intolerance is focused on the easily observable characteristics of groups of people. In general, stereotypes reduce individuals to a rigid and inflexible image that doesn't account for the multi-dimensional nature of human beings. One example of stereotypes is the categorization of the Jews in the Elizabethan era.
Stereotypes are assumptions that are made about an entire group of people based on observations of a few; they act as scapegoats for prejudice behaviour and ideologies.