18 Matching Annotations
  1. Apr 2021
    1. experiences and relationships form the basis of an individual’s perspective, and alterations to someone’s socio-political, economic, or cultural circumstances can change her views and knowledge. in light of the dynamic nature of my reality, i do not consider the social worlds presented by interviewees as absolute; rather, i believe these interviews represent a snapshot of an individual’s current worldview.

      she gives this kind of like a disclaimer and even though she is stating her opinion she doesn't insert herself in the narrative. I also like this comparison as a way to point out individual truths, and that it is based on the impressions they got through their society

    2. in all cases, archaeolo-gists and Kanaka Maoli found themselves on opposing sides, but it was never so clear-cut, because in several cases archaeologists and Kanaka Maoli were pitted against themselves and sometimes they partnered with each other as well.

      this dynamic is interesting- never being on the same team, but sometimes working together despite their negative connotations of each other. their relationship presents themselves as vendettas almost, maybe rivals?

  2. Mar 2021
    1. An uncir-cumcised boy is never fully adult and remains unmarriageable.

      it seems like circumcision represents a coming of age period, where the boys are either adolescent or reaching the end of it- without it, they stay in this underdeveloped stage

    2. The truth, rather, does not belong to some possessive individual but is collectively found, or arrived at, in cooperative journeys of public debate. People do not own their own truths. These instead be-long to wider groups of concerned and interrelated persons.

      very interesting contrast to the U.S., where our judicial system and court trials revolve around proving/ convincing a random jury of their personal truths, for them to dictate which one is actually true (more so a game of persuasion); where for Tanna the truth doesn't belong to an individual

    3. they do so without an apparatus of central authority, or even much hierarchy, and traditionally no police, prisons, prosecutors, courts, judges, or lawyers.

      it makes sense that they avoid this government power to settle disputes, that authority is tainted with colonialism and their measures may cause more disruption in the social realm, than if they had just tried to work it out with the individuals involved

    4. iolent feuds no longer occur, but people continue to move divid-uals around to repair and patch, as much as they can, social tears and gaps that threaten island relationships.

      this explains why it becomes more personal with the replacements, whoever is responsible offering their own family member to fill in the place of who is no longer there. By doing this they take accountability in reparations and relationships.

    5. she was “an object of great curiosity.” Mary wrote her mother: “I am considered a perfect wonder,

      interesting that even though she mentions that some natives were fearful of her (whiteness), she hangs onto their sense of curiosity about her and creates a colonial/ superiority complex by refernecing herself as a "perfect wonder". I think that word choice says a lot about how they viewed themselves and chose to disregard the native reaction in a sense.

    1. Not far beyond is the embassy of Japan, which pales in comparison: It is a nondescript office in what, aside from the Japanese flag outside, looks like an old motel somewhere in the American Midwest.Our driver pulls into the Long Island Fo

      This description in comparison to the U.S. embassy building is interesting in how drastically different they appear, considering the close proximity. Their structures on foreign land is very representative of how they view themselves and how they are seen on a global scale.

    2. It is worth also considering the way American military mas-culinity is naturalized via the countless photographs of bare-chested soldiers that appear in the archives.

      using it to empower themselves, and as a weapon against Japanese to feel vulnerable and defeated

    3. Such flags were emblematic of the intersection between the national and the personal, hinting toward a more familiar, more human, and more emotional side of the war, such a warm and inti-mate reminder of family that they were often worn against the body of their owners for security and reassurance.

      This is really interesting and representative of their feelings towards war. The soldiers going into combat have something personal with them, and then face mass dehumanization by the U.S. who have become completely desensitized to violence. It also compares to the U.S. in how we kind of generalize the action of showing our respects to a soldier after death, with our flag going over their casket.

    4. omit this term or replace it with “Jap[anese],” in order to indicate the original racism without reproducing the violence.The caption, explained Barthes, works to “a

      Here Dvorak, as an anthropologist, subtly states his conception on how to discuss racism ( I think we talked about this two classes ago). He is able to acknowledge and point out the cruelties/ false narrative the U.S. provided, by consciously warning the reader about it and changing the vocabulary to implement his disproval.

    5. Even in the audience, women and men of all ages were standing, clapping, and moving in step with the boys on the playing field as they danced along with these familiar pieces

      distinct sense of unity and connectedness

  3. Feb 2021
    1. On the other hand, Tongans who fail to show up at Tongan events produce vātamaki (disharmonious social spaces). In addition, they bring forth feelings of mā (shame).

      (how long) does the disharmony continue after the event takes place? how can someone make up for the shame they received in not attending?

    2. . Maui is central to Hawai‘i so that several of the wahi pana (legendary settings) are thought to be located there. Maui’s heroic deeds are chronicled in “The Kumulipo,” a Hawaiian cosmogonic chant (Beckwith 1951; Lili‘uokalani 1978

      I think the author discusses and mentions "The Kumulipo" with deep understanding of what Maui means to Hawai'i, offering an insider perspective. He's lived there and has a close relations to the island/ culture, so he can provide valuable knowledge about their ideologies and history. In the next few paragraphs, he is able to really personalize the immediate narrative by focusing on his connection with Tonga.

    3. The past “must therefore be placed in front of people as guidance in the present, and because the future has yet to happen, it must be placed to the back of or behind people in the present, where both past and future are symmetrically negotiated in the process” (

      This logic in their concepts of time and space is explained really well and seems very rational. The future is unknown, so facing the past (and what we have learned from history) will help navigate what the future holds. Later he goes to compare it to the Western idea of time and space, so he offers insight as an insider to the Moanan interpretation, but is able to distance himself when he recognizes and elaborates on the Western side.

    4. The symmetry of the relations produces harmonious and beautiful sociospatial relations among the faikava participants.

      their perspective on how balanced relationships represent symmetry in the social realm is very interesting, especially because symmetry is a common theme throughout their culture

    5. When they returned the next morning, other workers—yard workers, construction workers, handicraft merchants, tiki carvers, hotel housekeepers, and groundskeepers—left for work.

      all of these jobs are already very physically demanding, on top of the long hours, minimal breaks/ rest, and other working conditions that they endure