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Asked to Delete References to Racism From Her Book, an Author Refused

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The case, involving Scholastic, led to an outcry among authors and became an example of how the culture wars behind a surge in book banning in schools has reached publishers.

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Bainbridge Island Mochi Tsuki 1986 to 2018

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WELCOME! Welcome to Mochi Tsuki 2021! Close out 2020 and welcome 2021 with hope for prosperity, fortune, and good health. We invite you to celebrate virtually with the Bainbridge Island Japanese American Community. Learn about our history, why mochi is important, and try out some new skills at home.

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https://bijac.org/interactive-educational-games/

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Share your memories of Kay with her family and the BIJAC community ----> Memories & Condolences Upcoming Events 13 Mar, 21 Upcoming Portraiture and Personal Storytelling with Michelle Kumata ZOOM Videoconference Saturday, 10:00 am The Bainbridge Island Museum of Art will be hosting an online workshop led by Michelle Kumata, whose work is currently featured in the group exhibition...

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The Effects of War on Japanese Americans

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Select the parts of your Learning Plan you'd like to print. If your Tasks or Strategies have PDF handouts, they'll need to be printed separately. These are listed on the left side of each Task or Strategy page.

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We Are Here is the Smithsonian Asian Pacific American Center's first middle-grade anthology. The book and corresponding digital resources in the Smithsonian Learning Lab shares stories of resilience, adversity, and joy. The book includes profiles of AAPI activists, artists, musicians, actors, writers, scientists, and entrepreneurs.

Image credit: We Are Here, illustration by Illi Ferandez

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Asian Pacific American Heritage Month 2023 - Exhibits and Collections

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We Are Here is the Smithsonian Asian Pacific American Center's first middle-grade anthology. The book and corresponding digital resources in the Smithsonian Learning Lab shares stories of resilience, adversity, and joy. The book includes profiles of AAPI activists, artists, musicians, actors, writers, scientists, and entrepreneurs.

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National Park Service: Telling All Americans' Stories

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National Park Service: Telling All Americans' Stories

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"We are all a part of one another." - Yuri Kochiyama

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Immigration hearing at Angel Island, 1923
National Archives and Records Administration

The history of North America is shaped by the stories of immigrants from Asia and the Pacific and the native people of the Pacific Islands. While some of the earliest Asian immigrants arrived from China, Japan, India, and Korea, immigration reforms tied to U.S. civil rights legislation brought even more groups to the United States-such as Vietnamese, Cambodians, Laotians, Indonesians, the Hmong and other peoples from South and Central Asia. Discover these wide-ranging stories preserved and interpreted in our nation's parks, trails, and historic sites. Read more "

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Asian American and Pacific Islander Heritage - Telling All Americans' Stories (U.S. National Park Service)

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The history of North America is shaped by the stories of immigrants from Asia and the Pacific and the native people of the Pacific Islands. While some of the earliest Asian immigrants arrived from China, Japan, India, and Korea, immigration reforms tied to U.S.

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https://www.taekeller.com/events

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file:///Users/juliecolando/Desktop/PrairieLotus_educatorguide.pdf

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https://www.comicsbeat.com/graphic-novel-club-kiku-hughes-displacement/

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http://curriculum.wingluke.org/?_ga=2.50295717.221876604.1615765453-1860075275.1614232675

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The Most Beautiful Thing pronunciation guide

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Bainbridge Island Japanese American Community

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Thank You Very Mochi -  read by Akari and Ryland

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The stories are troubling-and sometimes frightening.

In California, a child grabbed a Singaporean woman by her arm and said, "Go back to your country. You are the reason my father died." In New Jersey, a group of young men stalked a Korean couple pushing their one-year-old granddaughter in a stroller, saying they were all infected with coronavirus. And in the United Kingdom, an eight-year-old girl tells her best friend, who's Chinese, that her mom won't let her play with Chinese children anymore because they're "virus carriers."

These types of accounts have been on the rise ever since late 2019 outbreak of COVID-19 in Wuhan, China. Between February 9 and March 7, news articles reporting hate incidents against people of Asian descent around the world increased by 50 percent, according to San Francisco State University Asian-American Studies, which partnered with the Asian Pacific Planning and Policy Council and Chinese for Affirmative Action to launch Stop AAPI Hate to collect anti-Asian hate incidents. Since March 19, the center has received reports of nearly 2,000 incidents. And according to the Center for Public Integrity, 30 percent of all Americans and 60 percent of Asian Americans had witnessed an Asian person being blamed for COVID-19.

As an American-born Chinese and a mother, I believe it's critical to begin a conversation with our kids about why it's wrong to blame Asians for the coronavirus. Children are already being exposed to this bias, according to Russell Jeung, chair of Asian-American Studies at San Francisco State University: 11 percent of the incidents collected by Stop AAPI Hate in one month involved youth as targets, perpetrators, or bystanders. In the cases in which adults were present, only 11 percent intervened.

"Perhaps [children] aren't intentionally being racist, but racist viewpoints are shaping how they think and see the world," he says. "Kids have to unlearn this, and learn how to decouple the virus from a group of people."

Here's some advice from the experts on how to do that.

Don't look for blame

Xenophobia is defined by Erika Lee, director of the Immigration History Research Center at the University of Minnesota, as "the irrational fear and hatred of foreigners-and those perceived to be foreign." And that fear can be easily exploited during times of high anxiety.

"We've targeted and scapegoated immigrants as 'outsiders' during pandemics, peace and war, good and bad economic times, and periods of high andlow immigration," says Lee, who also wrote America for Americans: A History of Xenophobia in the United States.

Diseases have even been labeled after a geographic location or race, which inspired the 2015 World Health Organization guidelines against such practices. The 1918 H1N1 virus that killed an estimated 50 million people worldwide was known as the "Spanish flu." A 2009 influenza outbreak was referred to as "Mexican swine flu." And of course, many have labeled COVID-19 the "Chinese virus" or the "Wuhan flu."

"Every pandemic needs a scapegoat," says Josephine Kim, a Harvard University lecturer and faculty member at the Center for Cross-Cultural Student Emotional Wellness at Massachusetts General Hospital. "This is how we create distance between ourselves and the disease to say, 'That's not like us.'"

Examine your own behavior

Although most parents try to model anti-racist behavior, sometimes unintentional incidents happen-and sometimes those can come from children. The first thing parents should look out for? Their own behavior.

Recently a former Harvard classmate sent me a video reporting that the FBI had arrested a professor accused of being paid by a Wuhan research lab. Reading a caption with the video, I blurted out in front of my kids, "Coronavirus is a bio attack planned by China." In reality, the clip was a combination of actual news reports cleverly mixed with false captions. I talked with my kids about the hoax and alerted my classmate. She apologized, saying that in her anxious state she hadn't checked her source and would retract the misinformation.

Still, who knows how many parents did the same thing without realizing the video was a hoax-and unintentionally spread misinformation to their kids. "Remember that children are watching," Kim says. "Think about how you react when you witness discrimination of others, and what action is taken or is not taken. What off-the-cuff comments are casually made about others in the privacy of your home?"

No matter how careful parents are, kids might pick up racist behavior-even if it's subtle-from various forms of media. Start by screening what children watch-whether on TV or social media-and talking to them about what they've seen.

"Have age-appropriate, open discussions about what they saw or read," says pediatrician Hanita Oh-Tan of Fairfax, Virginia. "How did that make you feel? How do you think that made the subject of the story feel? What would you do if that happened to you or someone you know? What do you want to ask me?"

Renee Tajima-Peña, professor of Asian-American Studies at UCLA and series producer of the PBS documentary Asian Americans, recommends exposing kids to toys, video games, TV shows, and movies that depict Asians as protagonists who are "fully dimensional and therefore relatable to the viewer." Parents can also point out subtle racism: for instance, if the villains have darker skin or if an Asian character can't speak English well. Basically, show kids that Asians are just like them.

Help kids understand bias

When children pick up on stereotypes and falsehoods because of COVID-19, uncomfortable questions for parents might arise. Common questions could be "Do all Chinese people have coronavirus?" or "Why doesn't so-and-so like Chinese people?" It's important to address them honestly.

First, arm children with facts. After a New Jersey boy told a classmate that he must have coronavirus because he was Chinese, their fourth-grade teacher facilitated a discussion about what viruses are, how vaccines work, what discrimination is, and how no evidence exists to show that a person's ethnicity has anything to do with contracting the disease. Parents can also have these honest conversations, using news stories to discuss stereotypes and discrimination. "If kids don't know they exist, they won't know what to do if they or their friends are faced with an act of hatred, big or small," Oh-Tan says.

Teaching kids facts also means helping them distinguish truth from falsehoods. That can be tricky these days, but one thing to have them look for is if an entire group of people has been blamed for something. "That's a red flag to prompt a conversation with an adult," Kim says. "When [people] are presented in an inferior way, that's not fair. Kids understand fairness at an early age. We can harness a child's keen sense of fairness to encourage empathy."

To comfort children confused about racist behavior they've witnessed, explain to the child what that person might have been feeling. "Maybe that person's parents are angry and worried about the virus," says Satsuki Ina, a child therapist specializing in collective trauma, especially racism. "Tell them COVID-19 has made people really upset, and they want to blame someone. Then help your child prepare a response: What can you say or do that makes you feel strong?"

Help children see people as individuals, not as an entire group of people. For instance, say a child has made a racist comment about an Asian classmate named Tommy. "You might ask, 'What about Tommy is upsetting you? Did Tommy hurt you?'" says Ina, who was born in a concentration camp for Japanese Americans during World War II. "Once you personalize, it moves away from generalization, which is what racism does."

That can also help children see how hurtful racist comments can be to an individual. One Californian seven-year-old's response to a hurtful comment was to write a letter: "Someone said that he doesn't like China and Chinese people. This made me feel sad because I'm Chinese.... When you say that you don't like Chinese people, you're saying that you do not like me. I did not start this virus." Talking about feelings-whether by exposing children directly to thoughts like this, having them verbalize what they think the hurt person might be feeling, or asking them to write about how they'd feel if someone said something hurtful to them-can show them how wrong words can be.

In time, coronavirus infections will likely start to slow-and perhaps the related hate incidents against people of Asian descent will slow with it. But xenophobia is something that's always with us, which is why it's important for parents to teach their kids to fight it. "Address it early on," Tajima-Peña says. "Hate grows exponentially, and it's hard to scale back."

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The stories are troubling-and sometimes frightening. In California, a child grabbed a Singaporean woman by her arm and said, "Go back to your country. You are the reason my father died." In New Jersey, a group of young men stalked a Korean couple pushing their one-year-old granddaughter in a stroller, saying they were all infected with coronavirus.

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icon.
rebel.
visionary.

Yayoi Kusama is one of Japan's most important contemporary artists. Experience her legendary 65-year career through multi-reflective installations, paintings, sculptures, drawings, and ephemera. Immerse in the infinite.
#InfiniteKusama

i n f i n i t y r o o m s

In 1965, Kusama began utilizing mirrors to transcend the physical limitations of her own productivity and achieve the repetition that is crucial to her paintings and Accumulations. Sculptural, architectural, and performative, these installations blur the line between artistic disciplines and create a participatory experience by casting the visitor as the subject of the work.

a c c u m u l a t i o n s

Kusama began making the Accumulations or "soft sculptures" in the early 1960s. They serve as important precursors to her Infinity Mirror Rooms. These works point to a crucial development that eventually transformed her process-based production from physical repetition to photographic reproduction to instantaneous reflection.

p a i n t i n g s

Kusama's paintings embody the motifs echoed often throughout her work, giving evidence to the singular vision that has driven her over the course of her long career. Colors and patterns pulsate within the bordered spaces of her canvases. She was determined to incite experiences of immersion and boundlessness even in two dimensions.

w o r k s o n p a p e r

Kusama's works on paper first garnered attention in the United States in 1957, when she was the subject of a solo exhibition at Zoë Dusanne Gallery in Seattle. These early drawings are intimate, organic microcosms that the artist later expanded on in her Infinity Mirror Rooms.

"I thought of Seattle as only the first step in my reckless journey."

Kusama with Zoë Dusanne at her solo exhibition at the Dusanne Gallery, Seattle, December 1957.

Sources: Kusama, Yayoi. Infinity Net: The Autobiography of Yayoi Kusama. Chicago, The University of Chicago Press, 2011. Mika Yoshitake, "Infinity Mirrors: Doors or Perception," in Yayoi Kusama Infinity Mirrors, ed. Mika Yoshitake. Washington DC, Hirschhorn Museum and Sculpture Garden and Delmonico Books * Prestel, 2017.

Images: Yayoi Kusama with recent works in Tokyo, 2016, Courtesy of the artist, © YAYOI KUSAMA, Photo: Tomoaki Makino. Infinity Mirrored Room-All the Eternal Love I Have for the Pumpkins, 2016, Yayoi Kusama, Japanese, b. 1929, wood, mirror, plastic, black glass, LED, Collection of the artist, Courtesy of Ota Fine Arts, Tokyo/Singapore and Victoria Miro, London, © YAYOI KUSAMA. Infinity Mirrored Room-Love Forever, 1966/1994, at the Hirshhorn Museum and Sculpture Garden, Yayoi Kusama, Japanese, b. 1929, wood, mirrors, metal, and lightbulbs, 82 ¾ x 94 ½ x 80 ¾ in., Collection of Ota Fine Arts, Tokyo/Singapore. The Obliteration Room, 2002 to present, Yayoi Kusama, Japanese, b. 1929, furniture, white paint, and dot stickers, dimensions variable, Collaboration between Yayoi Kusama and Queensland Art Gallery, Commissioned Queensland Art Gallery, Australia, Gift of the artist through the Queensland Art Gallery Foundation 2012, Collection: Queensland Art Gallery, Brisbane, Australia, © YAYOI KUSAMA, Photo: QAGOMA Photography. Infinity Mirrored Room-Aftermath of Obliteration of Eternity, 2009, Yayoi Kusama, Japanese, b. 1929, wood, mirror, plastic, acrylic, LED, black glass, and aluminum, Collection of the artist, Courtesy of Ota Fine Arts, Tokyo/Singapore; Victoria Miro, London; David Zwirner, New York, © YAYOI KUSAMA. Dots Obsession-Love Transformed into Dots, 2007, at the Hirshhorn Museum and Sculpture Garden, Yayoi Kusama, Japanese, b. 1929, mixed media installation, Courtesy of Ota Fine Arts, Tokyo/Singapore; Victoria Miro, London; David Zwirner, New York, © YAYOI KUSAMA, Photo: Cathy Carver. Installation view of Infinity Mirror Room-Phalli's Field, 1965, at the Hirshhorn Museum and Sculpture Garden, Yayoi Kusama, Japanese, b. 1929, sewn stuffed cotton fabric, board, and mirrors, Courtesy of Ota Fine Arts, Tokyo/Singapore; Victoria Miro, London; David Zwirner, New York, © YAYOI KUSAMA, Photo: Cathy Carver. Yayoi Kusama reclining on Accumulation No. 2 (1962), 1962, visible in background are Accumulation of Faces No. 2 (1962) and posters for Tentoonstelling Nul at the Stedelijk Museum, Amsterdam, 1962, and Recent Painting: Yayoi Kusama at Stephen Radich Gallery, New York, 1961, Photo: Hal Reiff. Accumulation, 1962-64, Yayoi Kusama, Japanese, b. 1929, sewn and stuffed fabric with paint on wood chair frame, 34 ½ x 38 x 33 in., The Rachofsky Collection and the Dallas Museum of Art through the DMA/amfAR Benefit Auction Fund. Searching for Love, 2013, Yayoi Kusama, Japanese, b. 1929, acrylic on canvas, Collection of Miyoung Lee and Neil Simpkins, Courtesy of David Zwirner, New York; Ota Fine Arts, Tokyo/Singapore; Victoria Miro, London, ©YAYOI KUSAMA. Infinity-Nets, 2005, Yayoi Kusama, Japanese, b. 1929, acrylic on canvas, 76 ½ x 76 ½ in., Collection of Jerry Yang and Akiko Yamazaki. Kusama with Zoë Dusanne at her solo exhibition at the Dusanne Gallery, Seattle, December 1957. Pacific Ocean, 1959, Yayoi Kusama, Japanese, b. 1929, watercolor on paper, 22 ½ x 27 ⅜ in., Takahashi Collection, Tokyo. The World of Insect, 1953, Yayoi Kusama, Japanese, b. 1929, ink, gouache, and pastel on paper, 8 ¾ x 7 ⅝ in., Collection of the artist.

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Yayoi Kusama: Infinity Mirrors at Seattle Art Museum - SAM

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Yayoi Kusama is one of Japan's most important contemporary artists. Experience her legendary 65-year career through multi-reflective installations, paintings, sculptures, drawings, and ephemera. Immerse in the infinite. #InfiniteKusama In 1965, Kusama began utilizing mirrors to transcend the physical limitations of her own productivity and achieve the repetition that is crucial to her paintings and Accumulations.

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About a month ago, I was sitting in front of a Chinese establishment with a couple friends, eating dinner. A white man walked up to us and hit me over the head with a dirty sheet. I froze, unsure of how to respond. He paused and glared at me, daring me to respond, before walking off.

I was the only Asian American in my group of friends and we were sitting in front of an Asian establishment. It took me several moments, and while I tried to process, my friend informed me that I'd just been a victim of a hate crime. This is not the first time that I have faced harassment and discrimination, and this was not the last time, however, this was certainly the first time that I had been physically attacked.

In September 2020, it was polled that 1 out of 4 Asian American students had experienced racial bullying during the coronavirus pandemic (NBC News). Racism against Asian Americans didn't suddenly emerge in the 2020 pandemic, either.

America has had a history of suppressing our voices. From as early as the 1840s during the American Gold Rush, Asian Americans have faced racial violence and discrimination. In 1890, a bubonic plague scare led to the quarantine of Chinatown in Honolulu and in an attempt to sanitize the buildings, they burned down those that people had died in. It quickly grew out of control and consumed a fifth of Honolulu's buildings and 5,000 homes. Those that were displaced were put into refugee camps with armed guards, even though they had done nothing wrong. In 1882, the Chinese Exclusion Act was enacted, barring Chinese, Indian, Japanese, and Filipino people from entering the country. Though it was meant to last 10 years, it was not officially repealed until 1943. A year earlier, in 1942, the Japanese internment camps forced thousands of Japanese Americans into camps (National Geographic, "America's long history").

I remember my own father, telling me stories of being attacked for being Japanese in the 80's, almost forty years after the war had ended. When the immigration boom in the 1960s occurred, the harshness of American immigration only allowed those that could "contribute to the country". With doctors, lawyers, and businessmen entering the country, it drastically shifted the demographics of Asian Americans and shaped the model minority myth today.

The 'model minority' myth

The model minority myth is an idea that Asian Americans are successful because of our strong work ethic and will to better ourselves and is rooted deeply in anti-blackness. Created by white supremacy, the model minority myth uses Asian Americans as the "ideal minority", while suppressing our voices and struggles.

It is also used to suppress other groups of people of color. They are asked why they aren't doing as well as Asian Americans and are then labeled as "lazy". One piece of evidence that is often pointed to, is the wage gap. Some Asian Americans actually make, on average, more than our white counterparts. However, it is such a small number of extremely successful Asian Americans that pull the average this high. In actuality, we have the highest wage gap between our highest and lowest income communities. Because of these figures, our low income communities often don't receive the support that we need. We are all living on stolen land, built on stolen labor by stolen people and stolen resources.

These ideas lead to our activism being hidden, because we're not traditionally "bipoc", or people of color. In fact, when we applied for naturalization, we had to go to court where they refused, because we were not Black or white and naturalization was reserved for Black and white people only.

How to support

We are too often not included in activism and protest spaces because of this gray area that we exist in and this exclusion erases our struggles. People often point to the wage gap as a way to argue that we aren't struggling, but though we on average make more than white folks, we have the highest wage gap in our communities and don't receive support.

So it's been established that Asian Americans are in fact, people of color and we do in fact, struggle in systems built on white supremacy. How can non-Asian folks support us? It starts by including us in diversity spaces and listening to our stories. We are not a monolith, and not one person can speak on behalf of all AAPI (Asian American Pacific Island) voices, however, it's incredibly important that we be heard. Our racism is so normalized that people often don't consider it as "racist".

I am for the equality of all people, and equality isn't pie. More rights for us, doesn't mean any less rights for anyone else. I am proud to be a Taiwanese-Chinese American.
Works Cited: https://www.nbcnews.com/news/asian-america/25-percent-asian-american-youths-racist-bullying-n1240380 https://www.nationalgeographic.com/history/2020/09/asian-american-racism-covid/

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A long history of suppressing Asian American voices

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About a month ago, I was sitting in front of a Chinese establishment with a couple friends, eating dinner. A white man walked up to us and hit me over the head with a dirty sheet. I froze, unsure of how to respond. He paused and glared at me, daring me to respond, before walking off.

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Teacher's Guide for
Asian American History
PROJECT DESCRIPTION
America has been called both a melting pot and a tossed salad because of its history of immigration and assimilation. However, not all immigration groups were quickly or easily accepted into the American way of life. Asians were one of the groups that found it hard to come to the United States, and once they had immigrated, found their lives restricted in ways that other immigrant groups did not encounter. In spite of these obstacles, Asian Americans have contributed in many ways to our nation's history and continue to be one of the largest new immigrant groups today.

To learn more about the history and culture of these Asian Americans, Scholastic.com presents Asian American Heritage. This online activity introduces different stories and activities to students and reinforces that Asian Americans have diverse cultural backgrounds. This activity celebrates those differences especially during Asian Pacific American Heritage Month in May.

This project is suitable for students in grades K–8. See Lesson Planning Suggestions or a prescribed plan on using this project with your students.
LEARNING OBJECTIVES
Scholastic's Online Activities are designed to support the teaching of standards-based skills. While participating in the Asian American Heritage project, students will:

[1] Use Web technology to access American history and the Asian-American experience.
[2] Relive the Asian-American experience through firsthand accounts and biographies.
[3] Evaluate journals as historical artifacts, especially the concept of firsthand account vs. history text.
[4] Study Asian culture by completing an arts and craft activity that connects students, hands-on to the culture of a different country.
[5] Investigate immigration date, numbers, and patterns of Asians coming to the United States.
[6] Discuss Asian American writing with author interviews.
PROJECT COMPONENTS
Author Biographies
Grades K–8
Students can read the biography of Soyung Pak, author of A Place to Grow, which is about a Korean father and daughter who work on a garden together. Students can also read about Janet Wong, who writes books honoring Asian-American Culture.

LESSON PLANNING SUGGESTIONS
Class Management: As you plan your age-appropriate lesson, you may wish to print out any reading assignment pages and staple them into a book for individual students. If you have several computers in your classroom, assign computer time to small groups of same-reading level students.

For grades K–2

If you have one day:
If you use the zodiac printable activity, start the class by talking about the Chinese zodiac. Have the students compare the Chinese symbols with the western astrology signs. Do your students know what astrological sign they were born under? As a class, figure out what zodiac sign each student is born under. Since many students will be born in the same year, you can also have them pick their parents' zodiac sign. Have students print their zodiac sign (you may want to do this in advance), and have them follow the directions. If you have more time at the end of the class, have students read their Zodiac descriptions aloud.

To use the calligraphy activity, start the lesson by talking about handwriting. Do they remember learning to write? Turn the discussion to calligraphy. Set up each student or small groups of students in front of a computer and have them read the paragraph on the importance of calligraphy in Asian cultures. Have the students practice their own calligraphy in the virtual calligraphy activity.

To extend the calligraphy project:
If you have more time, you can extend the calligraphy activity by having the students practice calligraphy in the classroom. Using paintbrushes, paper, and black paint. Have students copy the symbol from the virtual calligraphy activity they complete online.

To use the kite project, have students read the paragraph on kites in Asia. Discuss the different ways that kites can be used. Ask students how they use kites. Then print out the kite (you may want to do this in advance), and have students follow the directions.

As a class, you can join the live interview of author Soyung Pak and the bulletin board with author Janet Wong where they can ask their questions about these authors' books, which deal with different aspects of Asian-American cultures. If you cannot attend either live event or have missed them, you can have students come up with a list of questions and then read the interview transcripts to see if any of those questions were answered.

For grades 3–5
If you have one day:

Introduce Asian American heritage through a class discussion. Ask students what groups belong under the umbrella term "Asian Americans." Prompt students to talk about the differences between these groups. Is being Indian American the same as being Korean American? Have them explain.

Have students explore the Asian-American Statistics map. As a class or in smaller groups, have the students identify all the countries within Asia. After they have identified the countries, have them explore the pop-up map and take notes on the number of immigrants from Asian countries, the states that they immigrated to, and the peak years of immigration. After they have completed their notes, continue the class discussion on what this information means to them and to the United States.
If you have one to five days:
Extend the lesson above by discussing Asian Americans and their contributions to American history, culture, sports, science, etc. Make a list of famous Asian Americans and write it on the board. Have students read the Notable Asian Americans article either online or printed in advance. Were any of the people on your list in the article? Assign or have students choose one of the people on the class list and write a one-paragraph biography for that person. Gather all the biographies and create a Notable Asian American booklet.

As a class, you can join the live interview of author Soyung Pak and the bulletin board with author Janet Wong where they can ask their questions about these authors' books, which deal with different aspects of Asian Americans and their different cultures. If you cannot attend either live event or have missed them, you can have students come up with a list of questions and then read the interview transcripts to see if any of those questions were answered.

For grades 6–8
If you have one day:

Introduce Asian American heritage through a class discussion. Ask students what groups belong under the umbrella term "Asian Americans." Prompt students to talk about the differences between these groups. Is being Indian American the same as being Korean American? Have them explain.

Have students explore the Asian American Statistics map and make notes on the number of immigrants from Asian countries, the states that they immigrated to, and the peak years of immigration. After they have completed their notes, continue the class discussion on what this information means to them and to the United States.

If you have one to five days:
Extend the lesson above by continuing the discussion of Asian immigration to the United States. Have students read Li Keng Wong's story of immigration to the United States through Angel Island. As they read the story, each chapter has a Think About It question and a related Web site for further information. Assign different students or groups of students a different question, and have them research and write a response. Each student should share his or her opinion on their Think About It question.

Once students have read Li Keng Wong's story, come back as a class and discuss different Asian Americans and the impact they have had on American history. Make a list of famous Asian Americans and write it on the board. Have students read the Notable Asian Americans article either online or printed in advance. Were any of the people on your list in the article? Have students write biographies of some of the people who are not in the article and create a Notable Asian American booklet.

As a class, you can join the live interview of author Soyung Pak and the bulletin board with author Janet Wong where they can ask their questions about these authors' books, which deal with different aspects of Asian-American cultures. If you cannot attend either live event or have missed them, you can have students come up with a list of questions and then read the interview transcripts to see if any of those questions were answered.

If you have longer:
Following the lesson plan for Li Keng Wong's story of Angel Island, students should read Norman Mineta's story of living in a Japanese internment camp during World War II. Compare Li Keng Wong's story of racism with Norman Mineta's story. Discuss the issues that Asian immigrants had coming to the United States. Were they worse than other immigrant groups? Why do students think Asian Americans had a harder time than Europeans coming to the United States?

For older students, you can extend the discussion to different Asian religions. Can students think of different Asian religions? Direct students to the Confucianism Research Starter. Have them read the vocabulary and make note of any new words. As individuals or as a group, students should read through the articles. Once they have come up with a research topic, students should use the articles provided, the Web resources listed, and the library to complete their research paper.
NATIONAL STANDARDS CORRELATIONS
Reading Language Arts

International Reading Association (IRA) and the National Council of Teachers of English (NCTE)

Students use a variety of technological and informational resources (i.e. libraries, databases, computer networks, video) to gather and communicate knowledge.

Students read a wide range of print and non-print texts to build an understanding of texts, of themselves, and to acquire new information to meet the needs and demands of society.

Students apply a wide range of strategies to comprehend, interpret, evaluate, and appreciate texts.

Students conduct research on issues and interests by generating ideas and questions, and by posing problems.

Social Studies
National Council for the Social Studies (NCSS)

Culture (Students learn how to understand multiple perspectives that derive from different cultural vantage points.)

Individuals, Groups, and Institutions (Students study interactions among individuals, groups, and institutions.)

Time, Continuity, and Change (Students study how the world has changed in order to gain perspective on the present and the future.)

People, Places, and Environments (Students utilize technological advances to connect to the world beyond their personal locations. The study of people, places, and human-environment interactions assists learners as they create their spatial views and geographic perspectives of the world.)

Global Connections (Students analyze patterns and relationships within and among world cultures.)

Technology
Technology Foundation Standards for Students:

use technology tools to enhance learning, increase productivity, and promote creativity

use a variety of media and formats to communicate information and ideas effectively to multiple audiences

use technology to locate, evaluate, and collect information from a variety of sources

CROSS-CURRICULAR EXTENSIONS
Math
Using the Asian American Statistics map, have students create two graphs to show Asian American growth in the United States. Make the first graph a bar graph with the x-axis for the country and the y-axis for the number of immigrants in the U.S. from that country. The second graph would be a line graph with the x-axis for the country and the y-axis for the decade of peak immigration years. Once students have filled out the graphs, have them compare the numbers. What countries have the largest immigration populations in the United States? Which years were popular for Asians to immigrate to the United States? Can you explain these numbers?

Art and Geography
As a class, have the students create a large version of the map of Asia. Have the students color each country in a different color, writing in the statistics provided in the Asian American Statistics section. For countries in Asia for which there are no statistics, have students research the information and fill in the map as completely as possible.

Language Arts
Ask students how they would feel if they were immigrating to the United States from China, just like Li Keng Wong. Have students write fictional journals about coming to America through Angel Island.
RESOURCES
For a complete list of resources, click on Scholastic's Related Booklist.

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Teacher's Guide for Asian American History PROJECT DESCRIPTION America has been called both a melting pot and a tossed salad because of its history of immigration and assimilation. However, not all immigration groups were quickly or easily accepted into the American way of life.

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On a Monday morning in September, ESL teacher Susan Azzu found she had a new student. Poh was entering the third grade. He was born in Thailand after his mother and sister escaped war and ethnic persecution in Myanmar. Through a refugee program, Poh had just arrived in Chapel Hill, N.C. He spoke no English.

Five miles down the road in a middle school, Hyun-Ju entered a classroom. Her family had relocated from Pittsburgh, so her father could teach at the local university. The teacher immediately paired her with a Chinese student and asked her to help translate, not realizing that Hyun-Ju's grandparents were Korean or that she had been born in the United States and spoke only English.

Across town, Gao entered the 10th grade. His parents had come to the United States from China to work in his uncle's restaurant. He didn't speak much English, but he had been a good student in Beijing. At lunchtime, he was dismayed when other Chinese boys moved away from him. One boy eyed him, muttering "F.O.B" under his breath.

One district, three new Asian students with completely different needs.

Who Is Asian-American?

The term Asian American is a relatively new one. Yuji Ichioka, a pioneer in Asian-American studies, coined the term in the early 1970s to help unify different Asian ethnic groups for political strength and study. But the meaning of the term can be elusive.

According to the U.S. Census Bureau, Asian refers to people having origins in East or Southeast Asia or the Indian subcontinent. Other definitions are broader and might include Iraq or Israel. In the 2000 Census, the U.S. government added the term NHPI for "Native Hawaiian and Other Pacific Islanders." Combined, these groups include people from more than 18 countries of origin as well as numerous ethnic groups. In addition, about 15 percent of Asian Americans are of mixed race.

Historically, people of Asian descent have faced racial discrimination in the United States. The earliest Asian-American immigrants were met with resistance and violence. Later, restrictive legislation, such as the Chinese Exclusion Act of 1882, was put in place to prevent Asian immigrants from entering the country. In 1945, while at war with Japan, the U.S. government incarcerated more than 110,000 people of Japanese ancestry in remote internment camps. Most of those people were U.S. citizens or legal residents who were forced to abandon their homes and businesses until the war ended.

Only in 1965 were discriminatory anti-Asian immigration policies removed, paving the way for the Asian-American population growth we see today. Asian Americans are now the fastest-growing racial group in the United States, outpacing both Latinos and African Americans. More than 17.3 million Asian Americans live in the United States-6 percent of the population-and this number is projected to increase further, reaching 41 million by 2050.

These changing demographics are reflected in our classrooms. In 1970, 80 percent of American students were white. Today, that number is closer to 54 percent.

Invisible Students

Asian-American students bring with them unique and vibrant cultural backgrounds, but educators often assume that these students share similar circumstances or lump them in with other racial groups. Lack of individual acknowledgement can lead students to feel invisible in their own schools. "My teacher keeps giving me papers in Spanish," says Joy, a Filipino-American high school student in Los Angeles. "I don't speak that language."

In the media, Asian Americans are often stereotyped as nerds, scientists, office workers or martial artists speaking broken English-the "forever foreigner" with poor language and social skills. "The media perpetuates stereotypes and these messages sneak into the classroom," says Dr. Nellie Tran, a social psychologist at the University of Massachusetts in Lowell.

No matter how long Asian-American students have lived in the United States, they are inevitably asked, "Where are you from?" by people who assume they are not American. In reaction to this continual questioning, Asian-American students may reject their home language, clothing, attitudes or behavior in order to appear more "American." They may even choose not to associate with other members of the Asian community, particularly those who are new to the country.

Vanessa Leung, deputy director at the Coalition for Asian American Children and Families, describes the phenomenon: "We see struggles within the same ethnic groups ... often it's second- or third-generation vs. new immigrants." The expression Gao encountered in the cafeteria, 'F.O.B.,' is a derogatory term referring to new immigrants who are "fresh off the boat."

Seemingly positive, but just as harmful, is the myth that all Asian-Americans are high-achieving, hardworking, quiet and nonconfrontational members of a "model minority" that has overcome the challenges of immigration and minority status.

This misconception can cause teachers to assume Asian-American students do not need academic, social or emotional support. According to Leung, "The myth of the model minority is that these kids will all do well, but we know that so many kids are struggling. In fact, there's a huge achievement gap within [the Asian-American] community." Leung sees Asian-American students both excelling and dropping out of high school. For those who struggle, the model-minority stereotype adds pressure to perform and makes students reluctant to ask for help.

Both the forever-foreign and model-minority stereotypes have a negative effect on students' psychological and social well-being, particularly during adolescence, when a sense of ethnic identity is developing. Research that focuses specifically on Asian Americans has found racial bias affects self-esteem, causes psychological distress (including depression) and can affect the academic and social lives of students.

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On a Monday morning in September, ESL teacher Susan Azzu found she had a new student. Poh was entering the third grade. He was born in Thailand after his mother and sister escaped war and ethnic persecution in Myanmar. Through a refugee program, Poh had just arrived in Chapel Hill, N.C.

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Asian American History Curriculum

While people of color as a whole are barely visible in the traditional narrative of American history, Asian Americans are perhaps the most ignored minority group in school curriculum. Below are resources available online, including lessons I have created myself to bring Asian/Asian American history into the classroom. I have intentionally focused on works created by Asian American community members and scholars rather than more mainstream historical or teaching sources that often present an outsider view of ethnic histories.
Early Asian Immigration to America Japanese Incarceration (Internment) Asian Americans post-1965 Resources for Specific Asian American Groups General Asian Culture & History

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Asian American History Curriculum * Noreen Naseem Rodriguez

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While people of color as a whole are barely visible in the traditional narrative of American history, Asian Americans are perhaps the most ignored minority group in school curriculum. Below are resources available online, including lessons I have created myself to bring Asian/Asian American history into the classroom.

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Asian Americans Advancing Justice | Asian Law Caucus is the nation's first legal and civil rights organization serving the low-income Asian Pacific American...

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Boats and boating--Equipment and supplies

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Too often, attention to nonwhite groups is only as pressing as the injuries that they have suffered.

Ms. Cheng is a comparative race scholar and author of "The Melancholy of Race: Psychoanalysis, Assimilation, and Hidden Grief" and "Ornamentalism."

Credit... Jim Wilson/The New York Times

A 23-year-old Korean woman in New York was punched in the face last March and accused of having the coronavirus. More incidents followed as the virus spread, with Asian-Americans being spat on, beaten, slashed, even attacked with chemicals.

In response to pandemic-related violence like this, advocacy organizations came together to document cases of harassment and vitriol against Asian-Americans. Stop AAPI Hate received 2,800 reports in 2020, around 240 of which were physical assaults, and the AAPI Emergency Response Network has received over 3,000 reports since it started tracking Covid-specific hate incidents last year.

The violence has continued into the new year. In January, in San Francisco, an 84-year-old Thai man died after being assaulted on the street; across the Bay, in Oakland's Chinatown, a 91-year-old man was shoved to the ground. Some of these cases have made it to national news, but most haven't. The low profile of this wave of violence is a reminder of how racial violence goes unexamined when it doesn't fit neatly into the standard narrative of race in America.

Racial violence in the United States is not simply Black and white, even if it looks that way. Instead, it can reveal layered victimizations and mediated enmity. The recent incidents of anti-Asian violence in the Bay Area, in particular, highlight this: Some Asian-Americans were outraged by the violence and demanded justice, but since the perpetrators in these cases were Black, many others felt deeply uncomfortable with contributing to the criminalization of African-Americans.

And here we come to the heart of the complexity of "speaking up" for Asian-Americans. Thanks to the " Model Minority " myth - popularized in 1966 by the sociologist William Petersen and later used as a direct counterpoint to the "welfare queen" stereotype applied to Black Americans - Asian-Americans have long been used by mainstream white culture to shame and drive a wedge against other minority groups.

They are always caught in a no-win position between whites and Black Americans. They are thought to be "white adjacent," but of course they can never belong to the club. They are persistently racialized, yet they often don't count in the American racial equation. The central, though often unspoken, question underlying all of this is: Are Asian-Americans injured, or injured enough, to deserve our national attention?

To ask this question is to reveal something about how this country thinks about a racial calculus based on damage and hierarchy. Asian-Americans exist in a weird but convenient lacuna in American politics and culture. If they register at all on the national consciousness, it is either as a foreign threat (the Yellow Peril, the Asian Tiger, the Spy, the Disease Vector) or as the domestic but ultimately disposable prism for deflecting or excusing racism against other minorities.

This recent onslaught of anti-Asian violence can partly be attributed to our former president, who spoke nonstop of the "Chinese virus" and even the "kung flu," but he could not have rallied the kind of hatred that he did without this country's long history of systemic and cultural racism against people of Asian descent.

For our histories are more entangled than how we tell them. Few people know that many of the same families that amassed wealth through slavery also profited from the opium trade in China; that at least 17 Chinese residents were the targeted victims of one of the worst mass lynchings in American history in Los Angeles's "Negro Alley" in 1871; that America's immigration policy and ideas of citizenship were built on top of laws like the 1882 Chinese Exclusion Act, which barred Chinese laborers from immigrating to the U.S. for 10 years; or that the "Model Minority" myth veils how Bhutanese- and Burmese-Americans experience poverty rates over 30 percent.

I think of James Baldwin's words: "This is the crime of which I accuse my country and my countrymen, and for which neither I nor time nor history will ever forgive them, that they have destroyed and are destroying hundreds of thousands of lives and do not know it and do not want to know it."

When it comes to Asian-American grief, do Americans want to know?

These past few weeks, it seems as if Americans have opened to a kind of knowing. As I saw these recent incidents of anti-Asian violence unfold in the news, I felt a profound sense of grief. But I also experienced something akin to relief. Maybe, I thought, now people will start to respond to anti-Asian violence with the same urgency they apply to other kinds of racism.

But then I started to feel a familiar queasiness in the pit of my stomach. Is this indeed what it takes? A political imagination (or, really, lack thereof) that predicates recognition on the price of visible harm?

There is something wrong with the way Americans think about who deserves social justice - as though attention to nonwhite groups, their histories and conditions, is only as pressing as the injuries that they have suffered. Racial justice is often couched in arcane, moralistic terms rather than understood as an ethical given in democratic participation.

It seems crazily naïve to suggest that we ought to learn, value and want to know about all of our countrymen out of respect rather than guilt. Yet while legitimizing racial and cultural differences exclusively in terms of injury may motivate reform in the short run, in the long term it feeds a politics of tribalism that erupts over and over again.

Two decades ago, I wrote in my book "The Melancholy of Race" that "we are a nation at ease with grievance but not with grief." We still are. In the desire to move past racial troubles - in our eagerness to progress - we as a nation have been more focused on quantifying injury and shoring up identity categories than doing the harder work of confronting the enduring, ineffable, at times contradictory and messier wounds of American racism: how being hated and hating can look the same; how the lesson of powerlessness can teach justice or, perversely, the ugly pleasures of power; how the legacy of anger, shame and guilt is complex.

Unprocessed grief and unacknowledged racial dynamics continue to haunt our social relations. The discourse of racial identity has obscured the history of American racial entanglements. And why is entanglement important? Because the challenge of democracy is not about identifying with someone like yourself (that's easy to do) nor about giving up your self-interest (that's hard to ask). It's about learning to see your self-interest as profoundly and inevitably entwined with the interests of others.

But is this a lesson Americans are prepared to hear?

Asian-Americans are tired of insisting that others care. The truth is that few are listening. All we can do is to continue to tell our truths, to know, even just for ourselves, that we are here. As the poet Rita Dove wrote, "Here, / it's all yours, now - / but you'll have / to take me, / too."

Anne Anlin Cheng is a professor of English and American studies at Princeton.

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Opinion | What This Wave of Anti-Asian Violence Reveals About America

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Too often, attention to nonwhite groups is only as pressing as the injuries that they have suffered. Ms. Cheng is a comparative race scholar and author of "The Melancholy of Race: Psychoanalysis, Assimilation, and Hidden Grief" and "Ornamentalism." A 23-year-old Korean woman in New York was punched in the face last March and accused of having the coronavirus.

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This documentary explores the landmark case Korematsu v. U.S. (1944) concerning the constitutionality of presidential executive order 9066 during World War II that gave the U.S. military the power to ban thousands of American citizens of Japanese ancestry from areas considered important to national security.

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Korematsu and Civil Liberties - Annenberg Classroom

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This documentary explores the landmark case Korematsu v. U.S. (1944) concerning the constitutionality of presidential executive order 9066 during World War II that gave the U.S. military the power to ban thousands of American citizens of Japanese ancestry from areas considered important to national security.

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Asian Americans Who Have Made a Difference

One made a splash riding waves in Hawaii. Another made his mark walking the halls of Congress. Still another made history designing an American landmark. As athletes, politicians, architects, and scientists, they've not only changed the way we view America—they've transformed the way we experience the world. Meet ten of our country's most accomplished Asian Americans.
King of the Waves
Duke Kahanamoku came to be known as the father of international surfing, but the Hawaiian native made his first splash as a swimmer at the 1912 Olympics in Stockholm, Sweden. Born in Honolulu in 1890, Kahanamoku struck gold by setting a world record in the 100-meter free-style and earned a silver medal in the 200-meter relay. He won two more golds at the 1920 Antwerp Olympics, a silver at the 1924 Paris Olympics, and a bronze at the 1932 Los Angeles Olympics. Kahanamoku's swimming and surfing talents caught the attention of Hollywood, and over the course of nine years, he appeared in nearly 30 movies. Kahanamoku went on to serve as sheriff for the City and County of Honolulu for 26 years. When the legendary swimmer and surfer died at the age of 77, he was remembered for his athletic talent and sportsmanship.
To find our more about Duke Kahanamoku, go to the Outrigger Duke Kahanamoku Foundation
Return to top A True Lifesaver
Dr. Feng Shan Ho single-handedly saved thousands of Austrian Jews during the Holocaust. When Dr. Ho arrived in Vienna in 1937 as a Chinese diplomat, Austria had the third largest Jewish community in Europe. Just one year later, however, the Nazis took over Austria and began persecuting Jews. Although they tried to flee, Austrian Jews had nowhere to go because most of the world's nations would not accept Jewish refugees. Against all odds, many would survive thanks to Dr. Ho. As Chinese General Consul in Vienna, he went against his boss' orders and began issuing Jews visas to Shanghai, China. These lifesaving documents allowed thousands of Jews to leave Austria and escape death. After 40 years of diplomatic service that included ambassadorships to Egypt, Mexico, Bolivia, and Colombia, Dr. Ho retired to San Francisco, California. At age 89, he published his memoirs, "Forty Years of My Diplomatic Life." Dr. Ho died in 1997, an unknown hero of World War II.
Read Dr. Feng Shan's biography from the University of Minnesota Center for Holocaust and Genocide Studies
Return to top A Political Pioneer
Dalip Singh Saund made history in 1956 when he became the first Asian elected to Congress. Born in India in 1899, Saund came to the United States in 1920 to study at the University of California, Berkeley, where he earned a doctorate degree in mathematics. Despite being highly educated, Saund discovered that his career options were limited due to anti-immigrant feelings in the U.S. As a result, he worked in farming for the next 20 years. At the same time, Saund began fighting discriminatory laws against Indians. In 1949, he and other Indians finally earned the right to become U.S. citizens. In 1956, Saund left the fields of California for the halls of Congress. He served three terms in the House of Representatives, working to improve U.S.-Asian relations. Saund's political career was cut short when he suffered a stroke while campaigning for a fourth term. Still, he opened the door for Asian Americans to enter U.S. politics.
To find our more about Dalip Singh Saund, go to http://www.saund.org/dalipsaund/
Return to top Men of Steel
In 1863, construction began on the transcontinental railroad—1,776 miles of tracks that would form a link between America's West and East coasts. While thousands of European immigrants worked on the westbound Pacific Union rail, there was not enough manpower to build the Central Pacific line, which snaked through the rugged Rocky and Sierra Nevada Mountains. In 1865, Central Pacific officials hired 50 Chinese laborers to lay down a section of track. Their work was so well done, they decided to recruit more Chinese men. In the end, nearly 12,000 Chinese railroad workers were hired to perform dangerous work that white men refused to do. They dammed rivers, dug ditches, and blasted tunnels through mountain ranges. Hundreds of men died on the job. The Chinese also faced discrimination because they looked different from the white workers. Although they often outperformed other laborers, they were paid less. Despite all of the hardships, the Chinese laborers never quit. Thanks to their hard work, America became the first continent to have a coast-to-coast railroad.
To see photographs of the building of the railroad, click on the Central Pacific Railroad Photographic History Museum
Return to top A Scientific Genius
As a young child, Steven Chu loved to build things—from model airplanes to metal girders. As he grew older, Chu even hoarded his lunch money to pay for the parts of his homemade rockets. As a senior at Garden City High School in New York, he discovered the thrill of experimentation once again. In physics lab, the Chinese American teen built an instrument to measure gravity. After studying physics in college and graduate school, Chu worked as a scientist at Bell Laboratories for nine years. In 1997, all of Chu's years in the lab paid off when he received the Nobel Prize in Physics for his work on cooling atoms. Why is this important? Chu explains to Scholastic.com, "The ability to cool atoms down to very low temperatures allows us to hold onto and move them with incredible control. This control has allowed us to make new measurement tools such as precise atomic clocks and sensors that can measure gravity and rotation with extraordinary precision." Today, Chu is the Director of the Lawrence Berkeley National Laboratory. He is also Professor of Physics and Professor of Molecular and Cell Biology at the University of California, Berkeley.
To find our more about Steven Chu, read an interview or download the webcast and go to the Lawrence Berkeley national Laboratory.
Return to top A Magnificent Musician
One of the world's great musicians, Yo-Yo Ma began studying the cello at the age of four. As a toddler, he and his parents moved from Paris, France, to New York. At age nine, Ma made his musical debut at the famed Carnegie Hall in New York City. Since graduating from the Julliard School and Harvard University, Ma has played as a soloist with orchestras around the world. Along the way, he has recorded 50 albums and collected more than a dozen Grammy Awards. He is also dedicated to bringing music into the lives of young people through education programs and family concerts. Ma plays two instruments—a 1733 Montagnana cello and a 1712 Davidoff Stradivarius.
To find our more about Yo-Yo Ma, go to Ma's official web site
Return to top A Monumental Architect
Maya Lin rose to fame in 1981. Just 21-years-old and still an architectural student at Yale University, Lin won a contest to design the Vietnam Veterans Memorial in Washington, D.C. Her design beat out more than 1,400 entries. The Memorial's 594-foot granite wall features the names of the more than 58,000 U.S. soldiers who died during the Vietnam War. Each year, four million people visit the wall to pay their respects to these war heroes. Less than a decade later, Lin designed another famous structure—the Civil Rights Memorial in Montgomery, Alabama. The monument outlines the major events of the Civil Rights Movement. Today, Lin's designs can be found in several American cities and continue to inspire the entire nation.
To learn more about Maya Lin, go to the Smithsonian Magazine's Web Site
Return to top A Writing Pro
Amy Tan was born in 1952 in Oakland, California, the daughter of Chinese parents who had immigrated to the United States three years earlier. As a teenager, Tan and her family moved to Europe, where she attended high school in Switzerland. Tan later returned to the U.S. to attend college. She gained international attention in 1989 with the publication of her first novel, The Joy Luck Club, a story about Chinese women and their Chinese-American daughters. The book has been translated into 25 languages and has been made into a movie. In addition to her best-selling novels, Tan has also written two children's books, The Moon Lady and Sagwa. Besides writing, Tan plays in a rock 'n roll band called The Rock Bottom Remainders with several other famous writers, including Stephen King and Scott Turow.
To learn more about Amy Tan, go to Tan's Official Web Site
Return to top Web Wizard
A native of Taiwan, Jerry Yang came to America at age 10, knowing a single English word—shoe. After arriving in Los Angeles, Yang's family settled in San Jose, California. Although he admits to having had a short attention span in school, Yang aced his studies and was accepted to one of the nation's top colleges—Stanford University. As a graduate student at Stanford, Yang and classmate, David Filo, created the Yahoo! directory to help their pals hunt down cool web sites. Today, Yahoo! is the world's most frequently visited Web site, with 237 million loyal surfers. Yahoo's kid site, Yahooligans, is popular with young webmasters as well. When he's not tracking down web links, Yang is hitting the links. He is an avid golfer and sumo-wrestling fan.
To learn more about Jerry Yang, click on Yahoo's Media Relations
Return to top Perfection on Ice
For nearly a decade, Michelle Kwan had been skating circles around the competition. The California native bounced back from a disappointing finish at the 2002 Winter Olympics to win her seventh U.S. women's figure skating title in January and her fifth world title in March. Her career 37 perfect scores are the most of any skater in history. When competing, Kwan always wears a Chinese good luck charm around her neck. The charm was a gift from her grandmother. Kwan began skating at age five and won her first competition two years later. Now, at age 22, she is a skating legend, who is admired for both her athleticism and grace on the ice. Return to top

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Asian Americans Who Have Made a Difference | Scholastic.com

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Asian Americans Who Have Made a Difference One made a splash riding waves in Hawaii. Another made his mark walking the halls of Congress. Still another made history designing an American landmark. As athletes, politicians, architects, and scientists, they've not only changed the way we view America-they've transformed the way we experience the world.

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The Wing Luke Museum denounces the violence against Asian Americans and expresses our sympathy and solidarity with the victims and families of those who have suffered from these hate crimes in Seattle, San Francisco, New York City, and all across the country.These violent assaults feel especially poignant after a year of xenophobia fueled by the COVID-19 pandemic, the former president's racist rhetoric, and the economic devastation that immigrant communities nationwide, like Chinatowns, have had to face.

As Asian Pacific Americans (APA), our strength lies in solidarity with QTBIPOC communities working to stop violence in all forms. We must reflect on the ways in which our communities responds to anti-Asian hate and seek out solutions that center with the humanity of our collective QTBIPOC communities. We believe we can achieve safety and continue to advance racial and social equity through educational resources and investments in our communities.

As storytellers, the museum is constantly learning and pushing to consider the richness and importance of the American story. We understand that all our histories and futures are intertwined and acknowledge the biases of the model minority myth and anti-Blackness within our own community. A lack of understanding of these realities only reinforce the discriminatory and colonial powers that pit QTBIPOC communities against each other. Through transformative and lasting educational work with public and private schools and with museum guests, our tours and workshops support the museum's vision of long-term community-centered solutions to help educate all Americans about Asian Pacific American history, cultures and experiences.

As a museum, we commit to and invest in creating space and opportunity for cross-racial healing and education that undoes racism in the museum field as well as in our communities. Our unique Community Advisory Committee (CAC) exhibition process allows for different perspectives to be heard and uplifted with past exhibits around redlining and APA feminist movements. Our programs like Understanding History, Open for Takeout, and It Happened Here allow for open dialogue around relevant and timely topics highlighting historians, educators, artists, and community members.

Learn more about ways we can support QTBIPOC communities. We encourage individuals who have experienced hate crimes to report it.

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Wing Luke Museum on Anti-Asian Hate Crimes - Wing Luke Museum

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Wing Luke Museum on Anti-Asian Hate Crimes The Wing Luke Museum denounces the violence against Asian Americans and expresses our sympathy and solidarity with the victims and families of those who have suffered from these hate crimes in Seattle, San Francisco, New York City, and all across the country.

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https://bijac.org/wp-content/uploads/2020/03/RedPinesActivityGuideNew.pdf

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A pioneering Japanese American community perseveres

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To celebrate Asian / Pacific American Heritage Month in May-and the rich tradition of Asian / Pacific American poetry all year long-browse this selection of poems.
more asian / pacific american heritage month resources
" The Dream of Shoji" by Kimiko Hahn
How to say milk? How to say sand, snow, sow...

" Fire Dragon" by Sage Uʻilani Takehiro
Lao Ye sits at the edge of hala trees...

" Archipelagic" by R. A. Villanueva
Not vinegar. Not acid. Not...
asian / pacific american heritage month lesson plans

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asian/pacific american heritage month: poems for kids

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Asian/Pacific American Heritage Month: Poems for Kids

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Asian/Pacific American Heritage Month: Poems for Kids - Celebrating Asian/Pacific American Heritage Month the following selection of poems features poets like Chen Chen, Tina Chang, Li-Young Lee, Marilyn Chin, and more.

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That's the message I share with children, teachers, librarians, and aspiring authors all over the world.

Do you have an idea? Write it down. Don't worry about making it "good"-just TRY.

The key is getting started. Getting those big wheels in your brain to move.

If you sputter, if you stall, no problem. Wait a little while and start it up again.

Someone needs to write the poems of the 21st century.

Someone needs to write our stories, our books, our movies, our slogans, our songs.

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That's the message I share with children, teachers, librarians, and aspiring authors all over the world. Do you have an idea? Write it down. Don't worry about making it "good"-just TRY. The key is getting started. Getting those big wheels in your brain to move. If you sputter, if you stall, no problem.

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Asian-American representation in poetry spans a wide range of generations, regions, and cultures. Contributions have been made by Asian Americans for at least a century, but only in the last fifty years have they begun to take a place on the mainstage. To celebrate the poets who've brought Asian-American perspectives to the forefront of poetry, we've made a list of 5 incredibly influential Asian-American poets.

A fourth-generation Japanese-American poet, Garrett Hongo draws on his own experiences and Japanese American history. Hongo has published three books of poetry: Yellow Light (1982), The River of Heaven (1988), and Volcano: A Memoir of Hawai'i (1995). While all three collections were well-received, River of Heaven skyrocketed Hongo into center stage after becoming a Lamont Poetry Selection and a finalist for the Pulitzer Prize for Poetry. New York Times-bestselling poet Ocean Vuong cites Hongo as one of his earliest influences. "Hongo's poems were the welding of stories and words and writing all at once. His very existence permissioned me into the possibility of my own writing," he told .

This Bangalore-born and Ohio-raised poet, essayist, and literary critic won the 2014 Pulitzer Prize for Poetry after publishing his collection 3 Sections In addition, he authored The Long Meadow (2004) and Wild Kingdom (1996). While his influences include the likes of Walt Whitman, Emily Dickinson, and William Blake, his background and upbringing also play a huge role in his work. " My race is certainly central to my life, as is India, but I was also a creature of the nineteen-sixties, and that's been a huge thing. It has shaped my consciousness and my attitudes... I feel that the inner experience I had was racial and Indian, but it was also the inner experience of mid-century America," he told The New Yorker .

The author of nine books of poetry, a Guggenheim Fellow, and PEN/Voelcker Award-winner (just to name a few), Kimiko Hahn is one of the most well-known names in American poetry today. Hahn's upbringing is split between Pleasantville, New York, and Tokyo, Japan. As a teen, she was largely involved in the New York City Asian American movement . Hahn is known for exploring the intersection of conflicting identities in her work, as her racially mixed background and appearance made her to be perceived as Asian by her American schoolmates, and American by her Japanese schoolmates. In addition to her exploration of race and body politics, her work often delves into themes of gender, feminism, violence, and grief.

Chang was born in Detroit Michigan to Taiwanese immigrant parents. Victoria Chang's 2017 collection Barbie Chang made waves in the literary community with its sharp language and honest yet humorous commentary. Its exploration of liminal states and restrictive roles of femininity is no stranger to her work. In an interview with Lit Hub , Chang shares that she felt very visible, yet totally invisible as she was bullied as a person of color in a predominately white town. " I feel immensely grateful to those people that bullied me, not to say I would necessarily thank them today, but I don't know if I would be a writer if I were not bullied," she said. Chang is the author of five poetry collections and two children's books, a Guggenheim Fellow and Pushcart Prize-winner.

A new American literary sensation, the bestselling poet and novelist Ocean Vuong was born in Saigon and raised in Hartford, Connecticut. His upbringing informs much of his work, as he explores transformation, desire, grief, war, and melancholia. His debut poetry collection, Night Sky with Exit Wounds (2016) was widely acclaimed by critics, winning a Whiting Award, a Publishing Triangle's Thom Gunn Award, Kate Tufts Discovery Award, and Lambda Literary Award. His 2019 novel, On Earth We're Briefly Gorgeous, followed suit as one of 2019's most anticipated books of the year.

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5 Asian-American Poets You Should Know - Read Poetry

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Asian-American representation in poetry spans a wide range of generations, regions, and cultures. Contributions have been made by Asian Americans for at least a century, but only in the last fifty years have they begun to take a place on the mainstage.

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Best 10 famous Matsuo Basho's haiku poems in English and Japanese | Masterpieces of Japanese Culture

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Matsuo Basho(1644-1694) made about 1000 haiku poems in his lifetime. Among them, I would like to introduce the famous examples of his works

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My name is Helen Tsuchiya. My maiden name was Tanigawa. Growing up, my family included my parents, three sisters and one brother. My parents were born in Japan but I was born in the United States. My father was a farmer, growing grapes on our family farm.

Many things changed for me on December 7, 1941, when the Japanese bombed Pearl Harbor and the United States declared war on Japan. Many believed that Japanese Americans could not be trusted. Executive Order 9066 was passed, which said that Japanese Americans must be put in internment camps. This is difficult to understand because everyone in my family was a U.S. citizen.

Japanese Americans were evacuated from their homes. We had only a few weeks to prepare and we could take only a few things with us. We sold some of what we owned for very little money. My mother left family pictures and wedding photographs on the wall. She said they that they would protect our home when we are gone. She really believed we would all return to our home in California. But in one day everything was stolen - even the pictures. It broke my mother's heart.The internment camp was surrounded by barbed wire. For three years we lived in a 20-by-20-foot room in barracks. We had no privacy, and it was so dusty it was difficult to breathe.

A Pima girl who lived nearby would come up to the fence and talk to us. She felt sorry for us confined in the camp, while we felt sorry for her, confined to the reservation.

Fifty years later I revisited the camp and met that Pima girl. She said, "My Grandfather would take me to the camp on a pony. I remember the children reaching across the barbed wire to feel the pony. Even though I was 3 years old, that experience stayed with me." Now she's serving her people as a nurse on the reservation.

The survivors later received $20,000 as an apology from the government. But my parents had already died - they were the ones who really deserved the apology. Before the war they owned 40 acres of farmland but lost it all because they could not make the payments while in the internment camp.

During the war my brother joined the Army to prove his loyalty. He was sent to Fort Snelling in Minnesota to learn Japanese so he could fight alongside U.S. forces in Japan. After the war he found work at an engineering company. His boss loved him like his own child. We moved to Minnesota to join him.

When you think about it, it's my parents who really suffered. Now I want to share my story with the children so it will never happen again.

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My name is Helen Tsuchiya. My maiden name was Tanigawa. Growing up, my family included my parents, three sisters and one brother. My parents were born in Japan but I was born in the United States. My father was a farmer, growing grapes on our family farm.

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Elegaic, sweeping, and fierce, Wang Ping's new collection channels the voices of immigrants, lost and found, from shore to shore around the world. She returns again and again to the Morecambe Bay drowning deaths, in 2004, of at least 21 undocumented Chinese cockle pickers, calling them by name, bringing their ghosts to life, memorializing them to their families and the world. Chinese immigrants are the refrain to the book but many other migrants are also at its core, their stories woven into a f ...more

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Elegaic, sweeping, and fierce, Wang Ping's new collection channels the voices of immigrants, lost and found, from shore to shore around the world. She returns again and again to the Morecambe Bay drowning deaths, in 2004, of at least 21 undocumented Chinese cockle pickers, calling them by name, bringing their ghosts to life, memorializing them to their families and the world.

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While the Asian Art Museum is closed, we are working to connect art lovers of all ages to this rich collection of art. In this series of videos we explore ar...

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https://teamjapanese.com/beautiful-untranslatable-japanese-words/

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Duolingo is the world's most popular way to learn a language. It's 100% free, fun and science-based. Practice online on duolingo.com or on the apps!

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American troops landing at Pohang, on the east coast of Korea, in July 1950, during the Korean War. Credit... Associated Press

The Korean War has been called "the Forgotten War" in the United States, where coverage of the 1950s conflict was censored and its memory decades later is often overshadowed by World War II and the Vietnam War.

But the three-year conflict in Korea, which pitted communist and capitalist forces against each other, set the stage for decades of tension among North Korea, South Korea and the United States.

It also helped set the tone for Soviet-American rivalry during the Cold War, profoundly shaping the world we live in today, historians said.

As tensions between North Korea and the United States continue to mount amid missile tests and taunts, here is a brief guide to the Korean War and the impacts that linger more than 60 years after its end.

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Soldiers gathered in Seoul in 1948 to celebrate the birth of South Korea. Credit... Associated Press

The Korean War began when North Korean troops pushed into South Korea on June 25, 1950, and it lasted until 1953. But experts said the military conflict could not be properly understood without considering its historical context.

Korea, a Japanese colony from 1910 until 1945, was occupied by the United States and the Soviet Union at the end of World War II. The United States proposed temporarily dividing the country along the 38th Parallel as a way to maintain its influence on the peninsula, which bordered Russia, said Charles K. Armstrong, a professor of Korean history at Columbia University.

"A divided Korea was something unprecedented," he said.

But the divide lasted in part because of competing visions among Koreans for the country's future. "Fundamentally it was a civil war, fought over issues going back into Korea's colonial experience," said Bruce Cumings, a professor of history at the University of Chicago.

In 1948, the American-backed, anti-communist southern administration, based in Seoul, declared itself the Republic of Korea. It was led by Syngman Rhee, who lived in exile in the United States for many years and was installed as the South Korean leader by the Office of Strategic Services, a predecessor to the Central Intelligence Agency, Professor Cumings said.

Soon after, the Soviet-backed, communist northern administration, based in Pyongyang, declared itself the Democratic People's Republic of Korea. Its leader was Kim Il-sung, who fought alongside communist forces during the Chinese civil war and was the grandfather of North Korea's current dictator, Kim Jong-un.

Each regime was unstable, rejected the legitimacy of the other and considered itself to be Korea's sole rightful ruler. Border skirmishes between the two were frequent before the Korean War began.

A South Korean Army officer checked members of his battery in position on the 38th Parallel in June 1950. Credit... Associated Press

The war pitted South Korea and the United States, fighting under the auspices of the United Nations, against North Korea and China.

Other nations contributed troops, too, but American forces did most of the fighting. "The South Korean Army virtually collapsed" at the start of the war, Professor Cumings said.

The Soviet Union supported North Korea at the beginning of the war, giving it arms, tanks and strategic advice. But China soon emerged as its most important ally, sending soldiers to fight in Korea as a way to keep the conflict away from its border.

The Chinese leader, Mao Zedong, also saw China's participation in the war as a way to thank Korean Communists who fought in the Chinese civil war, Professor Cumings said.

"There was a lot of field contact between American and Chinese forces," Professor Armstrong said. "In a sense, this was the first and only war between China and the United States, so far."

Two American soldiers lined up a rocket launcher bazooka along a battlefront in Korea in July 1950. Credit... United States Army

The war devastated Korea. Historians said that between three million and four million people were killed, although firm figures have never been produced, particularly by the North Korean government. As many as 70 percent of the dead may have been civilians.

Destruction was particularly acute in the North, which was subjected to years of American bombing, including with napalm. Roughly 25 percent of its prewar population was killed, Professor Cumings said, and many of the survivors lived underground by the war's end.

"North Korea was flattened," he said. "The North Koreans see the American bombing as a Holocaust, and every child is taught about it."

Damage was also widespread in South Korea, where Seoul changed hands four times. But most combat took place in the northern or central parts of the peninsula around the current Demilitarized Zone, which divides the countries, Professor Cumings said.

Civilians and soldiers stood beneath a banner during a demonstration in Seoul in April 1953 against resumption of the Korean peace talks. Credit... Associated Press

Technically, the Korean War did not end.

The fighting stopped when North Korea, China and the United States reached an armistice in 1953. But South Korea did not agree to the armistice, and no formal peace treaty was ever signed.

"There is still a technical state of war between the combatants," Professor Cumings said.

Neither North nor South Korea had achieved its goal: the destruction of the opposing regime and reunification of the divided peninsula.

Since 1953 there has been an uneasy coexistence between North and South Korea, which hosts over 20,000 American troops. At one time hundreds of American nuclear weapons were based there.

"It was from the Korean War onward that we had a permanent, global American military presence that we had never had before," Professor Armstrong said. Other countries that host American troops include Qatar, Japan, Italy and Germany. "It was a real turning point for America's global role."

In the decades after the war, South Korea transformed into an economic powerhouse. Professor Cumings said many of its citizens now know little about the conflict and have "a fatalistic orientation" toward the economically isolated North.

Meanwhile, North Korea became "the world's most amazing garrison state with the fourth largest army in the world."

"Its generals are still fighting the war," Professor Cumings said. "For them it has never ended."

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Korean War, a 'Forgotten' Conflict That Shaped the Modern World (Published 2018)

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The Korean War has been called "the Forgotten War" in the United States, where coverage of the 1950s conflict was censored and its memory decades later is often overshadowed by World War II and the Vietnam War.

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This article is an edited chapter on the major historical events and contemporary characteristics of the Indian American community, excerpted from The New Face of Asian Pacific America: Numbers, Diversity, and Change in the 21st Century, edited by Eric Lai and Dennis Arguelles in conjunction with AsianWeek Magazine and published by the UCLA Asian American Studies Center.
Indians had come to the United States as early as 1820. But the distance and restrictive immigration quotas meant that by the end of the 19th century, less than 800 Indians are recorded to have emigrated here. No wonder that when four Sikhs were allowed to land in San Francisco on April 6, 1899, it was a newsworthy event. It was unclear what happened to those Sikhs, but soon many other Sikhs followed, also seeking their fortunes.

Small Sikh male worker communities soon sprang up all along the West Coast. From the early 1900s until 1922, there were up to 100 Hindus working at a timber mill near Portland, Oregon, with their neighborhood nicknamed "Hindu Alley." In San Francisco, a Hindu temple was dedicated in 1908. In the Central Valley city of Stockton, California, the first organized society of Sikhs was formed in 1911, with a temple built the following year. And in 1912, six Indians enrolled as students at UC Berkeley.

Relations were not always so harmonious, as Indians were seen as a threat for jobs by local workers. In 1907, in the city of Bellingham, Washington, a mob of about 500 men attacked boarding houses and mills, forcing about 300 Indians to flee. And restrictive laws, such as the 1913 Alien Land Law in California aimed at preventing Chinese and Japanese from owning and farming land, also affected Indian immigrants.

No significant immigration took place until the 1965 Immigration Act. Only 7,629 immigrants from South Asia are said to have arrived in the United States by 1965. The 2000 Census counted nearly 1.7 million non-mixed Asian Indians, a 100 percent increase over 1990, and an increase of almost five times over the 1980 population.

A significant proportion of the Indian American population are ethnic Indo-Caribbeans. Indians were brought by the British to the Caribbean beginning in the early 1800s as indentured workers. The majority went to three countries -- Guyana, Trinidad and Tobago, and Suriname -- but others went to Jamaica, St. Lucia, and other countries up until the early 20th century. Even today, Indians comprise about half of the population of Guyana, while in Trinidad and Tobago, Indians comprise about forty percent of the population. The Census does not track lndo-Caribbeans separately; they may identify themselves as Asian Indian or Pakistani, or choose the Caribbean country of origin.

An East-West Center study of Asian Indians in the United States based on 1980 Census data concluded that Asian Indians are extremely well-assimilated economically, but very diversified in other areas such as cultural, religious, and other dimensions. According to the recent Census data, Indians had the highest median household income, family income, per capita income, and annual median income of any foreign-born group.

The Asian Indian American population is dominated by young working-age people. Nearly four in ten are between the ages of 20 and 40. The true figure may have been even higher; some temporary immigrant workers (such as H1-B visa holders) and their families might not have completed the 2000 Census forms due to confusion over whether they should complete the Census forms (they were supposed to). The Asian Indian community is not only very young compared to the white population, it is aging slowly. The median age changed from 28.9 years in 1990 to 30 years old in 2000.

Slightly more than one-quarter of the Asian Indians in the United States were born in the United States. 51.3 percent were born in India; another ten-plus percent were born in other countries such as Pakistan, Bangladesh, and Guyana, where a sizable Indian population lives. That leaves about 15 percent born in other parts of the world, such as the Caribbean, evidence of the wide scope of the Indian diaspora.

Asian Indians are highly concentrated in the Northeastern part of the United States. About 35 percent live there, with more than 400,000 Asian Indians calling the New York City metropolitan area home. Southern and Western regions of the United States serve as homes to more than half of Asian Indians. The San Francisco Bay Area has the highest percentage of Asian Indians.

The educational attainment of Asian Indians far exceeds those of local populations for any given marital status or age group. It is important to note that most Asian Indians allowed to emigrate to the United States have completed their bachelor's or master's degree. This selectivity is an important factor that contributes to higher levels of education among Asian Indian Americans. The 2000 Census data shows that about 54 percent of Asian Indians held a professional or college education. Among Asian Indians 20 years or older, only 25 percent have high school diplomas or lower, with the remaining 75 percent population having some college or professional degree.

The average salary earned by an individual Asian Indian worker in 2000 was $29,745. The difference is wide between the sexes: males' average annual salary was $40,551, compared to $16,078 for females. These gender differences closely follow the educational differences noted earlier and the type of employment sought by Asian Indian males and females.

There are ongoing debates on whether Asian Indians should be included in affirmative action policies, and whether businesses owned by Asian Indians should qualify for minority status. For instance, some Chinese Americans in San Francisco protested against including Asian Indians among beneficiaries of a citywide affirmative action program aimed at under-represented Asian Pacific Americans.

The demographics of Asian Indians in 2000 were very favorable for them to advance socioeconomically as a group. The percentage of young, working people is very high relative to the number of elderly and children. Provided with equal opportunity, this youthful community looks set to achieve high levels of education, climb the occupational ranks, and increase their incomes and wealth. While Asian Indians do boast the highest median household income for any ethnic group in the country, the mainstream media often ignores the possibility that their incomes may lower than whites with similar educations and degrees.

Furthermore, the 2000 Census showed that many Asian Indian households had relatives living with them -- meaning that the larger average household size is a big reason for the larger household incomes. Finally, the concentration of Asian Indians predominantly in East and West Coast cities, means that the higher cost of living there also offsets any gains in household incomes. The bottom line is that it is very likely that when one controls for educational achievement and experience, Asian Indians may still be earning significantly lower wages than majority population with similar characteristics.

Copyright © 2003 by K.V. Rao, Eric Lai, Dennis Arguelles, AsianWeek Magazine, and the UCLA Asian American Studies Center. Reprinted in accordance with Section 107 of the U.S. Copyright Act of 1976.

Suggested reference: Rao, K.V. 2003. "Indian Americans" Asian-Nation: The Landscape of Asian America. <indian.shtml> ().

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Indian Americans : Asian-Nation :: Asian American History, Demographics, & Issues

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This article is an edited chapter on the major historical events and contemporary characteristics of the Indian American community, excerpted from The New Face of Asian Pacific America: Numbers, Diversity, and Change in the 21st Century , edited by Eric Lai and Dennis Arguelles in conjunction with AsianWeek Magazine and published by the UCLA Asian American Studies Center.

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Become a geography expert and have fun at the same time! Seterra is an entertaining and educational geography game that gives you access to over 400 customizable quizzes. Seterra will challenge you with quizzes about countries, capitals, flags, oceans, lakes and more!

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Some people shake hands, some kiss and hug. Others just say hello. These exchanges are common in the U.S., but how do people in Asia greet each other?

Hong Kong (older Chinese)

clasp hands together at throat level and nod

India

palms together as though praying and bend or nod, called namaste

Indonesia

say selamat, which means peace

Japan

bow from the waist, palms on thighs, heels together

Korea

a slight bow and handshake (right hand in one or both hands)

Malaysia

both hands touch other person's hands, then are brought back to the breast, called salame gesture

Philippines

a limp handshake

Sri Lanka

place palms together under chin and bow slightly

Thailand

place palms together, elbows down, and bow head slightly, called wai

In Malaysia people greet each other by saying "Where are you going?" Because it is not really a question, the polite response is "Just for a walk."

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Some people shake hands, some kiss and hug. Others just say hello. These exchanges are common in the U.S., but how do people in Asia greet each other?

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Shober & Carqueville produced this 1886 advertisement for a laundry detergent called the Magic Washer.

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Copy of Asian and Asian American Resources

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Liz Kleinrock

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https://densho.org/

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Densho: Japanese American Incarceration and Japanese Internment

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120,000 Japanese Americans were unjustly incarcerated during World War II. Learn about this unprecedented denial of civil liberties and why it still matters today.

Learn about Japanese American history and the legacy of WWII incarceration by exploring personal stories from those who lived through it.

History doesn't repeat itself, but it often rhymes. Join us in putting the lessons of Japanese American WWII incarceration into action today.

Densho Content Director Brian Niiya answers a question about the origin of the concentration camps where Japanese Americans were imprisoned during World War II.

Percussionist, composer, and interdisciplinary artist Paul Kikuchi speaks with Densho Community Curator Erin Shigaki about the influences of his ancestors, identity, and community on his art. Kikuchi shares, "How easily...

Thank you to everyone who tuned in on October 5 for Densho's 2023 virtual fundraiser, Our Voices Will Not Be Silenced!

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Campu: A Podcast

Campu weaves together the voices of survivors to spin narratives out of the seemingly mundane things that gave shape to the incarceration experience: rocks, fences, food, paper. Follow along as hosts Hana and Noah Maruyama move far beyond the standard Japanese American incarceration 101 and into more intimate and lesser-known corners of this history.

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Densho: Japanese American Incarceration and Japanese Internment

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Preserving Japanese American stories of the past for the generations of tomorrow.

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Red Pines: IslandWood Cultural History Series, Teacher Resources for Social Studies

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Bainbridge Island Japanese American Exclusion Memorial

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Historical Information:

Bainbridge Island Japanese American Community
bijac.org
P.O. Box 10449
Bainbridge Island, WA 98110
info@bijac.org

In downtown Winslow, visit the Bainbridge Island Historical Museum and the award-winning exhibit "Kodomo No Tame Ni-For the Sake of the Children." It covers a century of history of pioneering Japanese immigrants and Japanese Americans on Bainbridge Island from 1883 to 1983, highlighting their contributions to the community, businesses, and culture and sharing their experiences and perspectives during World War II.

Bainbridge Island Historical Museum
bainbridgehistory.org
215 Ericksen Ave NE
Bainbridge Island, WA 98110

Archives:

Navigate through our extensive archives, which focus primarily on the exclusion, evacuation, and detention of the Nikkei (people of Japanese descent) from Bainbridge Island during World War II.The film clips were taken from our current oral history collection, which we began filming in 2005. They are each 1-6 minutes in length.

History by Topic

Film Clips by Topic

Film Clips by Narrator

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History - Bainbridge Island Japanese American Exclusion Memorial

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Historical Information: Bainbridge Island Japanese American Community bijac.org P.O. Box 10449Bainbridge Island, WA 98110 info@bijac.org In downtown Winslow, visit the Bainbridge Island Historical Museum and the award-winning exhibit "Kodomo No Tame Ni-For the Sake of the Children."

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Asian Americans is a five-hour film series that delivers a bold, fresh perspective on a history that matters today, more than ever. As America becomes more diverse, and more divided, while facing unimaginable challenges, how do we move forward together? Told through intimate and personal lives, the series will cast a new lens on U.S.