March 7, 2018

INTERNATIONAL EXAMINER

Seattle’s Nonprofit Asian Pacific Islander News Source Since 1974

March 7 – 20, 2018 — 1

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FREE EST. 1974—SEATTLE VOLUME 45, NUMBER 5 — March 7 – March 20, 2018 THE NEWSPAPER OF THE CHINATOWN INTERNATIONAL DISTRICT & ASIAN PACIFIC ISLANDER COMMUNITIES OF THE NORTHWEST

2 — March 7 – 20, 2018

INTERNATIONAL EXAMINER

Fo’ Real: Equity in Action – Black Panthers and Ike Ikeda

By Bob Shimabukuro IE Contributor “Bob, Ike Ikeda is getting an award today. Can you get down there and get a photo or two to put with a short article for our newsletter?” – Joyce Yoshikawa, Asian Counseling and Referral Service I was a newcomer to Seattle and I didn’t know much about Tsuguo “Ike” Ikeda, but I learned a lot about him at the reception held in his honor. The most important lesson: Ike was a very important person to the Black Community in Seattle.

What follows is excerpted (and edited for length) from a handbook, Ike’s Principles, developed by Ikeda to guide himself and others, in both nonprofit management and individual management throughout life.

Principle 10 refers to a time when Ikeda had to decide very controversial matters involving the Black Panther Party, while he headed up Atlantic Street Center.

Principle 10 MIZU (water) “Don’t fight it” By observing the nature of water in different circumstances, I can learn there are times to choose accommodations or not fighting, and at other times it is better

to fight with focus and perseverance.

At a Law and Justice Seminar, I met Elmer Dixon (a senior at Garfield High School and head of the Black Panther Party). He asked me if their Black Panther Breakfast might use our Atlantic Street Center (ASC) facilities. I first asked him for a week to think about the answer.

We had support from the national United Methodist Women’s group among others, while Elmer had no financial support.

The rumor was the Party was getting food from Safeway by intimidation. I had my ways and Elmer had his. It occurred to me God’s observation of the two of us would show little difference in outcomes and our intent. After a discussion with the staff and board, I told Elmer to come right in. I did not “fight it” and of all the groups, the Black Panther Party was the most responsible in cleaning up after each breakfast session.

“Fight it” ASC had a program for juvenile delinquents bound for correctional institutions. We hired a male and female couple from the Black Panther Party who were skilled in relating to the youth. Subsequently, two reporters from the Seattle Times claimed that the

program was too expensive and suggested a congressional investigation of the program.

The couple in charge of the program thought they should resign to protect the program from charges that Black Panthers were on ASC’s payroll. They said they would not take the severance pay and would resign immediately. I knew they needed the money to continue their university studies. Because they were thinking about my welfare, I did not accept their resignation.

At times, one has to “fight it.” Having Black Panther Party activists on our ASC team was a highly unusual management decision. The Panthers were “fighting” for social justice. Their methods were not mine. But I understood that fighting for social justice is a long-term struggle. Like the thousand drops of water on a sheet of rock, it takes a lifetime and a variety of advocacy efforts to make a major impact.

“Ike’s Principles” is available at Japanese Cultural and Community Center, 1414 S. Weller, Seattle 98114.

Black Panther celebrates its 50th Anniversary on April 26-28. Visit their website at seattlebpp50.com.

Correction

In the previous issue of the IE, we published the article, “100 essays on the fortunes and reversals of fortune that make Vietnam the country it is today”,

by Vinh Do. Not all of the article made it into print. Here is the entire article: http://www.iexaminer.org/2018/02/100essays-on-the-fortunes-and-reversalsof-for tunes-that-make-viet-nam-thecountry-it-is-today/

IE STAFF

Established in 1974, the International Examiner is the only non-profit pan-Asian and Pacific Islander American media organization in the country. Named after the International District in Seattle, the “IE” strives to create awareness within and for our APA communities. 409 Maynard Ave. S. #203, Seattle, WA 98104. (206) 624-3925. iexaminer@iexaminer.org.

IE BOARD OF DIRECTORS Ron Chew, President Gary Iwamoto, Secretary Peggy Lynch, Treasurer Arlene Oki, At-Large Sokha Danh At-Large Nam Le, At-Large COMMUNITY RELATIONS MANAGER Lexi Potter lexi@iexaminer.org BUSINESS MANAGER Ellen Suzuki finance@iexaminer.org FELLOWSHIP STAFF Bif Brigman Mitsue Cook EDITOR IN CHIEF Jill Wasberg editor@iexaminer.org

MANAGING EDITOR Chetanya Robinson chetanya@iexaminer.org ARTS EDITOR Alan Chong Lau arts@iexaminer.org CONTRIBUTORS Bob Shimabukuro Kamna Shastri Cliff Cawthon Yayoi L. Winfrey Pinky Gupta Joanne Alcantara Candance Kwan Neelan Khaki Laurie Rocello Torres Molly Quinton Carolyn Blick INTERNS Timothy Kenney

Elizabeth Alvarado DISTRIBUTORS Joshua Kelso Makayla Dorn Maryross Olanday Antonia Dorn Kristen Navaluna Kat Punzalan Eli Savitt Stephany Hernandez Vincent Trey Raleigh Haavig FELLOWS Annie Kuo Bunthay Cheam John Phoenix Leapai Nick Turner

Executive Director

Headquartered in Seattle’s Chinatown/International District, Chinese Information and Service Center (CISC) is a 45-year-old non-proÞt agency providing full range of human services to immigrant communities. CISC is seeking an Executive Director to lead the agency to a new level of success. This is an exceptional opportunity for a visionary leader with a passion for serving the community.

Responsibilities: Developing and implementing long range strategic plans and initiatives, developing strategic relationships, leadership and management of the agency.

BachelorÕs degree or equivalent and 5+ years of executive level management experience. Knowledge and experience in fundraising, securing grants, managing a $6 million budget. A demonstrated success functioning in the Asian cultural environment, human services background with multi-ethnic communities, and bilingual preferred.

Send cover letter and resume by March 30, 2018 to: CISC Executive Director Search, 611 S. Lane St., Seattle, WA 98104 or email to Kevin Chan at kevinc@ciscseattle.org.

For more information about CISC, please see our website at www.cisc-seattle.org

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INTERNATIONAL EXAMINER

March 7 – 20, 2018 — 3

LGBTQ stories take the spotlight at 12th annual Aaina, South Asian Women’s Focus

By Kamna Shastri IE Contributor Tasveer has made a name for itself in Seattle over the past decade and a half.

In that time the non-profit organization that aims to engage the South Asian community through film and art has grown, boldly creating a space for South Asians to discuss current issues and share stories.

Every spring, Tasveer organizes a women’s festival called Aaina, meaning mirror in Hindi and Urdu. The festival began in 2006, and in its 12 years it has offered up a variety of panels, open mics, and what has in recent years become a unique centerpiece for the festival: a South Asian version of the Vagina Monologues, called Yoni Ki Baat. Yoni Ki Baat is a series of original, personal stories, performed by the womxn and trans persons who wrote them. They are bold, authentic and honest, and they open up conversations about women, sexuality and gender, topics that are often shied away from in normative South Asian cultures.

This year, Yoni Ki Baat will be directed

by Uma Rao, and it’ll be the first of its kind, highlighting and celebrating South Asian womxn, trans, LGBTQ and gender non-conforming voices. Rao has been involved with Tasveer since the organization’s early years and has seen many a YKB performance. Over time, she noticed that as powerful as the stories were, she wanted to see something more on stage.

“I couldn’t help but notice that every

year I was looking to find queer voices because I am a queer voice. I’ve seen it sometimes but it’s rare – and that just conflicts with my actual lived experience here in Seattle. There is a larger South Asian community that is queer, and I just think it’s time for our stories to be there,” said Rao. This year, stories featuring the perspective of straight, cys-gender women will be in the minority, standing beside the stories of LGBTQ individuals. Rao says it’s a way to flip the script and to consider another perspective, posing important questions: “What will people learn and what will people’s reactions be?”

Rao says she feels even more of an urgency to make sure that these voices are heard as our country’s political climate become increasingly hostile. After 2017’s divisive election, there’s a necessity for safe spaces that welcome sharing.

“Now we are living in dark times. I actually feel that way, and its cheesy but that phrase ‘all you need is love’ is really true,” said Rao. “I think we have to approach each other with love and take care of each other.”

LGBTQ voices are plentiful in the South Asian community, but their stories and experiences face the challenge of being shut down and pushed aside. Rao says that’s not because of a lack of love, but because these stories haven’t had the opportunity to be heard and understood by elders and parents who have been socialized into a very rigid understanding of gender and sexuality.

“Our community is starting to find these resources, but we’re not talking to each other,” said Rao, citing that there needs to be internal work within South Asian circles to educate, learn, and create a comfortable space for all its people.

Sumathi Raghavan is the program manager for Tasveer and says that while this year’s YKB production is exciting, it also illuminates just how much uncertainty there is in the South Asian community about the LGBTQ experience.

“I’m eager to see the performances, I’m eager to hear what the conversation is like afterwards. I’m hoping that people will rise to the occasion and show their best selves,” said Raghavan.

Along with Yoni Ki Baat, Aaina promises a line-up of panels and presentations

by South Asian women for South Asian women. Executive director Rita Meher said that the festival is becoming just what she envisioned 12 years ago. After starting the Seattle South Asian Film Festival in 2004, Meher felt that there was a lack of women’s voice in the festival’s films and conversations. That’s when Aaina was born, a weekend dedicated to women and the unique perspectives they bring as South Asian people.

This year, the program features a networking event focused on how freelancers can find community, clients and courage

to take the plunge into self-employment.

Another panel will answer audience questions about changing immigration laws, addressing the complicated dynamics of being the spouse of an H1-B visa holder whose right to work in the United States is threatened to be revoked under the Trump administration. Given that many South Asians in Seattle are in the country with H1-B visas, this is an issue that has drawn concern within the community.

Raghavan also cites the amount of pressure the “model minority myth” puts on South Asians – whether they immigrated to or were born on American soil.

South Asians are often stuffed into a pressure cooker of smart and successful stereotypes that become an internalized measuring stick for the community.

Amidst that pressure, “it’s also valuable to have a place where you can come and be a little more vulnerable and talk about what is not so great in your life,” said Raghavan.

Meher says there are many issues that need to be addressed and discussed in way that is unique to people – regardless of their generation – who shared the rich legacy of South Asia’s complicated histories and cultures.

Meher puts it this way: “We can just be ourselves and don’t need to explain too much to each other and focus on telling the story more genuinely and freely. I think it’s a healing space for all the South Asian participants who take place in that space, and they form this really deep camaraderie and friendship that is hard to get.”

This year’s program promises to be inspiring by pushing boundaries, challenging people to be vulnerable, and open their hearts and minds to one another just a little more than before. Storytelling is key to that journey.

“I think it’s an honor to witness stories,” said Rao. “Anyone sharing their story and being vulnerable is really powerful.”

4 — March 7 – 20, 2018

INTERNATIONAL EXAMINER

Black Panther’s meaning ran deep

By Cliff Cawthon IE Contributor Black Panther was amazing. It was exquisitely choreographed and exceptionally well-written. Marvel Studios’ eighteenth installment also presented a story that spoke to the nuance, importance and timeliness for the everyday lived experiences, thoughts and frustrations of both Black Americans and the diaspora’s experiences of colonization and marginalization as a whole.

I vividly remember getting that “talk” when I was 10 years old about police brutality. I felt a twisted knot indicating the unfairness of all of this in my gut. Could this be? Don’t our lives matter? “We should fight back!” I screamed as my mom drove me to school. As I got older, I’d learn and come to normalize the reality of America’s hatred of Blackness.

What did this film mean though? It touched on a number of themes, perspectives and even political and social questions and issues that we deal with every day. Before I begin, there will be mild spoilers to follow. If you’ve not seen Black Panther, please know that I will be describing no more than six scenes from the film directly.

Let’s talk about Black Panther as a character first. Black Panther premiered in print in Fantastic Four, issue 52, in July, 1966.

Ironically enough, he was created by two white men, Jack Kirby and Stan Lee – both comic book titans – who considered the lack of Black independent and non-derogatory representation in comics problematic. At that time, the only Black characters featured in pop culture were stereotypical caricatures of Africans and African Americans; remember, at this time, the KKK propaganda film Birth of a Nation was still considered a “classic”.

Many somewhat falsely attribute Black Panther’s name and depiction to the rising prominence of the 1960’s-1970’s era Black Panthers organization. While the politics of the era inspired the writers, the character actually predates the real life organization.

Nevertheless, in the 1998 run of the comics

by Christopher Priest and in the 2016 iteration of the character written by The Atlantic Magazine’s political commentator and author, Ta-Nahisi Coates, the Black Panther provides vital commentary on the wealth gap within his own country, U.S. foreign policy in Africa, and racial oppression here in the U.S. In the past there have been other Blackled films, such as the Blade Trilogy in the 2000s and Meteor Man and DC’s Steel in 1993 and 1997, respectively. In each instance these projects were under-funded and/or undeveloped into a mainstream and lucrative franchise. Black Panther’s $201.7 million opening last weekend challenged a longstanding norm in Hollywood which, unsurprisingly, stated that films led

by Black actors were a lost venture, from the start. Now there’s no disputing it: Hollywood must include Black-led films, PoC films and particularly, Black Women-led films, as the Dora Milaje (the all-women Royal Guard of the film) and Danai Gurira’s Okoye were fantastic.

The politics of it all

The film sets up a number of dichotomies from a philosophical point of view: isolationism versus colonialism, national versus a pan-African racial identity, and ethnocentrism versus internationalism. More importantly, it spoke to the dual consciousness and the nuances of the African diaspora.

In the opening narration, we are told the story of how the nation of Wakanda’s development was affected by the presence of the valuable mineral, vibranium, and how Wakanda pursued a policy of isolation due to the desire to maintain its traditions and nationalism, while elsewhere we see the rise of colonialism, slavery and wars of conquest across the globe.

The film quickly and purposefully transitions to a flashback to 1992 Oakland, CA, to set the tone. We are introduced to the main villain’s father, N’Jobu, as he’s planning an armed assault on the California National Guard in response to the beating of Rodney King and the L.A. Uprising that ensued.

N’Jobu is the brother of King T’Chaka, who is the titular Black Panther’s father.

Once King T’Chaka, the former Panther, discovers N’Jobu’s plan and the theft of their vibranium, the prince eloquently defends his radicalization; a defense that in 15 seconds encapulates the injustice and despair America has imposed upon Black people here. He becomes radicalized by his experiences of racial discrimination, the drug war in Black neighborhoods, overpolicing, systematic poverty and redlining, and arrives at the solution that Wakanda’s advanced technology should serve the purpose of liberating oppressed African people across the globe in what would amount to a global racial revolution (in some countries, an outright race riot).

Despite the horrible implications and reality of his plan, his goal is simple: liberation. Something that’s not unreasonable, historically speaking. This scene sets up the important conversation that says more about our present-day America than Marvel’s fictional universe: America doesn’t care about Black people, it never has. It has to be pushed to do so. Therefore, the question is, how do we create that better society?

The idea of whether or not to use armed self-defense to fight for civil rights and liberation has been an ongoing historical dilemma for African Americans and other oppressed groups in this country. On the one hand, armed self-defense seems like the most direct way to meet a racist and indifferent state (or colonial authorities) to get immediate results. On the other hand, nonviolent action and, on a lesser note, gradual improvements, have been argued as a way to more effectively and pragmatically address the issue of disenfranchisement and injustice.

If people rose up in armed self defense, quite frankly, America would murder all of us. Even with the slim chance that armed defense was successful, our society would be even more bitterly divided and crumble beneath its own division. Nevertheless, the impulse to embrace self-defense comes from the reality of powerlessness in the face of direct oppression.

IE contributor Cliff Cawthon at the opening night of Black Panther.

The film provides a depth of intellectual material which could be written into multiple think pieces. We see Shakespearian masterstroke that creates this critical conflict on a few levels: 1. The sins of the father come to define their children; both the Black Panther and his cousin, the advesary, Killmonger, are driven by their father’s actions and perspectives.

2. This sets up the dichotomy of isolationism versus global conquest.

3. There is antagonism between tradition and modernity, between whether or not to maintain their isolationist ways or to join the international community and potentially trade their vibranium-based technology, or use it to intervene to protect and support oppressed people across the globe.

The complexity of the villain, Killmonger, who adopts his father’s desire for armed revolution, lies in his identity as a product of America’s racial experience. In the film, we learn that he grew up an orphan after the death of his father at the hands of the former King T’Chaka, joined the military due to poverty, and experienced the full brunt of America’s systemic oppression of Black Americans. In the film, after he overthrows the Black Panther in ritual combat, he admonishes the Wakandan ruling council and says, “There are about two billion people who look like us who have been put through hell, while you have sat here [being] comfortable. All of that is going to change. Right now.”

T’Challa, the contemporary Black Panther, is also extremely compelling and a wonderful contrast as someone who is dealing with the burden of leadership without having been exposed to the kind of pain Killmonger had endured. Chadwick Boseman’s depiction of the Marvel hero, Black Panther, immediately reflects the narrative’s inspiration from the Shakespeare tale Hamlet. As the new ruler who has to maintain his throne and avoid usurpation by hostile forces after his father was killed in the previous Marvel Studio’s film, Captain America: Civil War, he attempts to maintain Wakanda’s traditional isolationism in order to follow the path of his father and previous kings. The isolationist attitude on display comes from a deep-seated nationalism in the Wakandans. It can be best reflected when a character opposes the idea of accepting refugees from neighboring countries saying, “The problem with refugees is they bring their problems with them.” As portrayed in the film, this nationalism was constructed as a defense against the outside world. But toward the end of the film, T’Challa comes to question it, given Wakanda’s status as a leader in technology.

In the end, however, it’s T’Challa’s reconciliation of tradition and the need for change, both domestically and internationally, that is even more compelling. The breaking down of the dichotomy between isolationism versus global conquest is a result of T’Challa’s ideological conflict with Killmonger, and it offers an interesting idea on how to move forward. Though it comes off a bit colorblind, he rejects that dichoto-

INTERNATIONAL EXAMINER

March 7 – 20, 2018 — 5

my and pursues a path of development to than a life of bondage.” overcome injustice instead of using force or In the end, T’Challa does something ignoring the problem, like previous rulers truly revolutionary. He’s moved by Killof the small kingdom. monger’s motivations and those of his ex-girlfriend Nakia, who was running What does this all mean? undercover intervention operations at the Didn’t you see it?! It was amazing! beginning of the film. He decides to open Seriously, I shouldn’t even have to write up outreach centers to empower the larger this right now! Jokes aside, this film was Black diaspora in America and other unadmittedly escapist wish fulfillment, and derprivileged peoples across the globe and it was good. It was the escapist wish ful- to multilaterally intervene in issues by fillment we all need right now. The Black opening up Wakanda to the international Panther is the kind of hero we need to community. punch the white supremacists of the presT’Challa’s acknowledgement of Kilment day like he did with the KKK in his onger’s pain was the acknowledgement older comics in the 1960s. It’s the escapist of a pain that many of us feel every day, wish fulfillment that we deserve. and this fictional leader was able to stand From the perspective of many, the most tall and do something about it. That was striking feature of the film is how it estab- powerful. As I write this right now, with lished an empowering conversation. The my right fist in the air, that image is still film’s main conflict-driven by a desire for powerful and electrifying. revenge versus a desire to maintain what The real-life systems of oppression and one has is a compelling one that every privilege that permeate our everyday lives, historically oppressed population is faced and the norms and institutional culture that with every day. support the status quo, are built on a legacy In the film, Killmonger’s malevolence of injustice. The oppressed can make art was a reflection of his experiences in that weaves their dreams of liberation into American society and the military. Amer- works of fiction, like how vibranium was ica only taught him violence and how weaved into the Black Panther’s outfit, but might makes right, a very real lesson that that’s not gonna change things in the long every Black American and other folks of term. We need a sustained commitment color get on a daily basis. The very same from you in real life. People who are at over-simplified absolutist and violent per- the center of the problem have carried the spective comes from the need to survive. weight of pushing society forward. If you Plus, Killmonger’s line in the end was a don’t want to be on the wrong side, then magnificent piercing dagger of existiential take concrete action to dismantle privilege. truth: “Just bury me in the ocean with my Even if it costs you a bit. Even if it’s a risk. ancestors who jumped from slave ships #Wakandaforever. because they knew that death was better

Photo by CHOU Tung-yen and Very Mainstream Studio

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6 — March 7 – 20, 2018

INTERNATIONAL EXAMINER

Seattle theaters show three Asian films in March and April: Operation Red Sea, Oh, Lucy and Ramen Heads

by Yayoi L. Winfrey IE Contributor Among several newly released films playing in Seattle in March and April are a guts-and-gore action flick, a modernday dramedy about a desperately lonely woman and a documentary about Japan’s trending favorite food.

For those into heavy action, Operation Red Sea (which could describe the color of the ocean once the bloodbath begins) is brutally violent. Opening with a scene that pits the Chinese Navy’s eight-man Jiaolong Assault Team against Somali pirates, the narrative begins in a hail of bullets. While the marauders clutch several helpless hostages, the steely-eyed snipers accurately blow off their heads with aplomb.

Barely finished with their sniping assignment, the navy is then ordered to the fictional Republic of Yewaire to assist in evacuating a captive Chinese population after a civil war has broken out. Although the film is based on the true story of the People’s Liberation Army freeing Chinese hostages in Yemen in 2015, Hong Kong director Dante Lam (“Operation Mekong”) takes liberties in telling his version.

For one, there’s a new recruit, nervous and insecure, who’s replacing an injured spotter to a cocky, elite sniper who chastises him mercilessly. And a female reporter who’s uncovered the real reason behind the coup in Yewaire (terrorists acquiring nuclear matter called “yellowcake” to create a dirty bomb) is also on the roster.

Lam doesn’t spare a single inch of celluloid to such mundane activities like eating or sleeping, so the navy is constantly in battle. Every scene is wracked with tension as the troops attempt to diffuse bombs or rescue civilians strapped with explosives. Soon, limbless torsos and gushing blood become a common sight.

Widely lensed to show off roaring tanks, striking mortar rounds, and even men in wingsuits, the film also delivers lofty crane shots for 180-degree views, infrared gadgetry and bullets sailing in slow motion towards their targets.

A box office hit in its homeland, Operation Red Sea has been celebrated as a patriotic film there although some argue it highlights China’s role as Neocolonizers in Africa.

Japanese director Hirayanagi Atsuko has been nominated for several awards for her quirky study of a middle-class, middle-aged, life-weary “Office Lady” named Setsuko (Terajima Shinobu) in Oh, Lucy. One day, while waiting on a train’s platform, Setsuko is shocked when a man leans into her, whispers something, then jumps in front of the oncoming train. This act, abruptly opens her tired eyes and when her niece, Mika (Kutsuna Shiori), begs her to buy the unused English lessons she’s already paid for, Setsuko reluctantly agrees.

But the unconventional classroom looks more like a sleazy bar and Setsuko is put off until she meets the teacher, the raffish John (Josh Hartnett). Proclaiming his style of English is uniquely American, John renames his new student Lucy and plops a curly blonde wig on her head.

And when he gives her a bear hug, Lucy

becomes smitten – so much so that she misses significant cues like John already being in a relationship with Mika. But after John suddenly disappears followed

by Mika, Setsuko decides to fly with her sister (Minami Kaho, real-life wife of actor Watanabe Ken) to California where Mika’s postcard was postmarked.

Part road trip, part fish-out-of-water, this film clumsily attempts to examine Setsuko’s melancholy at being unloved.

But a bizarre incestuous theme stymies the effort because, despite learning about John’s tryst with her niece, Setsuko throws herself at him like an animal in heat. Further, there’s the unresolved issue of Setsuko’s ex-boyfriend – another family conflict.

Things get ugly as John deflects Setsuko’s advances and there’s an attempted suicide by one of the characters.

Unfortunately, Setsuko’s neediness is never fully explored so her desperation to be with a jerk like John remains unclear.

Finally, for extreme foodies, Ramen Heads is a documentary that follows Tomita Osamu, a multiple award-winning ramen chef. Imagine leaving home at 4:30 a.m., then lining up at 6:30 before the shop opens at 7:00, just to buy a ticket to assure you a seat at the lunch counter later that day. That’s the reputation Tomita’s ramen has in Chiba-ken Japan.

At work, Tomita obsesses over creating the finest broth and openly shares his recipes including revealing the head of a pig inside the thick soup. Later, he makes noodles determining the length and curliness best for slurping because, unlike in most cultures, slurping noodles

in Japan is an acceptable way to display gratitude to the cook.

Although the word “ramen” likely derives from the Chinese “lamian” and was brought from China to Japan, it’s now set to take over sushi in being the favorite food of Japanese. Once a hearty lunch item for post-WWII laborers, ramen in its latest incarnation is now as prized as sushi, another former street food. And, as is with sushi, few women are celebrated chefs of the dish.

Timing the cooking of noodles down to the second, Tomita plunges them into ice water leaking all the tricks of his trade. But he’s strict and demanding of his assistants, refusing to teach them except by having them watch and learn.

Yet he claims to never ask of them what he doesn’t ask of himself – some days not eating or even going to the bathroom because he’s too busy making the perfect ramen. One of the film’s funniest scenes is when his assistants complain behind his back to director Shigeno Koki.

At one point, Tomita is joined by two other well-renowned ramen chefs in a quest to produce a perfect bowl of noodles.

Other ramen masters are also featured in clips that highlight their specialities, including one who presses noodles with his thighs.

Operation Red Sea in Mandarin with English subtitles: opened 2/23, AMC Loews Oak Tree 6, AMC Pacific Place 11 Oh, Lucy in Japanese and English with English subtitles: opens 3/16-3/22, Uptown Ramen Heads in Japanese with English subtitles: opens 3/30-4/5, Uptown

Monthly Health Tip from Amerigroup Staying safe in the water • Supervise whenever you’re in or around water. Designate a responsible adult to watch young children in the bath and all children swimming or playing in or around water. Supervisors of preschool children should provide “touch supervision.” Be close enough to reach the child at all times. Because drowning occurs quickly and quietly, adults should not be involved in any other distracting activity, such as reading, playing cards, talking on the phone, or mowing the lawn. This is true, even if lifeguards are present.

• Seizure disorder safety — If you or a family member has a seizure disorder, provide one-onone supervision around water, including swimming pools. Consider taking showers rather than using a bathtub for bathing. Wear life jackets when boating.

• Learn to swim. Formal swimming lessons can protect young children from drowning. However, even when children have had formal swimming lessons, they still need constant, careful supervision. Use barriers, such as pool fencing, to prevent unsupervised access.

• Air-filled or foam toys are not safety devices.

Don’t use air-filled or foam toys, such as “water wings”, “noodles” or inner-tubes, in place of life jackets. These toys are not life jackets and are not designed to keep swimmers safe • Avoid drinking alcohol before or during swimming, boating or water skiing. Do not drink alcohol while supervising children.

• Don’t let swimmers hyperventilate before swimming underwater or try to hold their breath for long periods of time. This can cause them to pass out (sometimes called “hypoxic blackout” or • Learn cardiopulmonary resuscitation (CPR). “shallow water blackout”) and drown.

• Use the buddy system. Always swim with a buddy. Select swimming sites that have life- In the time it takes for paramedics to arrive, your • Know the local weather conditions and foreCPR skills could save someone’s life. guards whenever possible. cast before swimming or boating. Strong winds and thunderstorms with lightning strikes are dangerous.

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INTERNATIONAL EXAMINER

March 7 – 20, 2018 — 7

Trump’s budget leaves out funding for Japanese American incarceration history

By Chetanya Robinson IE Managing Editor Since 2006, the federal government has paid millions through a grant to preserve the sites where Japanese Americans were incarcerated during WWII to research the history of this incarceration, and educate people.

The Japanese American Confinement Sites (JACS) Grants Program through the National Parks Service, established in 2006 with bipartisan support, allocated $38 million “to identify, research, evaluate, interpret, protect, restore, repair, and acquire historic confinement sites.”

President Trump’s 2019 budget proposal omits the JACS Grant Program from the federal budget. It would dissolve the $17 million in remaining funding. U.S. House subcommittees have until March 16 to submit their recommendations, and address the omission.

Losing this funding would be a blow to preserving vital Japanese American WWII history, advocates say–history with urgent messages for today.

When it started, the JACS Grant Program was a “complete game-changer,” said Brian Liesinger, coordinator of the All Camps Consortium of organizations around the country that preserve Japanese American confinement sites. “It really changed the landscape of how we tell this history.”

In 1942, after the attack on Pearl Harbor, President Roosevelt signed Executive Order 9066, which authorized the military to round up people of Japanese descent living on the west coast for imprisonment. Some 120,000 Japanese and Japanese Americans, twothirds of them citizens, were forcibly removed from where they were living and brought to concentration camps, usually situated in inhospitable landscapes in the interior of the country.

“Confinement Sites” is an umbrella term for the places where Japanese Americans were held. It can refer to temporary assembly centers–like the Puyallup Fairgrounds in Washington–where people were held before being transported elsewhere. Other confinement sites include the 10 concentration or prison camps where most citizens were held, surrounded by barbed wire and guard towers; the internment camps for Japanese nationals; and various prisons.

From 2009 to 2017, the JACS grant has given $21 million to help fund some 185 projects in 20 states and Washington, D.C. Recipients of the grant in Washington state in 2017 were Densho, the Bainbridge Island Japanese American Exclusion Memorial Association, and the Wing Luke Museum.

Grant money has gone to projects preserving physical sites, but also projects focused on archeology, academic research, collecting and digitizing oral histories of incarceration, creating documentaries, compiling online databases, building museums, memorials, educational materials, and even artistic projects like graphic novels and an educational video game that lets students play from the perspective of a young Japanese American boy and his family experiencing incarceration.

Singling out the JACS Grant Program for omission from the budget was a surprise,

Segregated Japanese Americans from the Manzanar concentration camp, California arriving at Tule Lake, 1943, Tule Lake concentration camp, California. • Courtesy of the National Archives and Records Administration

said Barbara Takei, a civil rights activist and CFO of the nonprofit Tule Lake Committee, especially because “it’s a grain of sand in the federal budget.”

Takei’s nonprofit works to preserve the Tule Lake concentration camp site in inland California, where her mother and family were sent. It’s also the place where Star Trek actor George Takei (no relation) grew up. Barbara Takei has spent a decade researching the history of Tule Lake.

“Tule Lake is the most important civil rights site of the Japanese American incarceration,” she said. “The Tule Lake jail is the iconic structure symbolizing what the mass incarceration was all about.” The jail was a prison within the prison of the concentration camp, where thousands of people were sent for being “disloyal” and resisting violations of their civil rights. A modest JACS grant of $330,000 dollars allowed the Tule Lake Committee to work on preserving the jail.

Losing the JACS grant would be a “a tremendous loss, because the burden of preserving our own history would fall back on our own community’s resources,” Takei said. “And of course, our community was stripped of resources for two generations…. If you’re not rich and you’re not powerful, your resources are very limited for preserving your own history.”

Some confinement sites need a lot of work and others need less, but even the most developed sites might lack a visitor’s center, said Liesinger, who was previously executive director of Heart Mountain Wyoming Foundation, overseeing the preservation of the Wyoming concentration camp. A JACS grant provided over $800,000 to build a new museum on the site. For many confinement sites the JACS grant funding has been crucial.

“Some of these projects, they just wouldn’t have happened,” Liesinger said. “They’re great ideas, but if someone were to try to come up with those dollars on their own?”

Even though the JACS program has funded 180 projects, said Liesinger, there are countless “other ideas that haven’t really had a chance to really be brought to full justice.”

According to Joseph Lachman, president of the Seattle Japanese American Citizens League, the JACS funding is more important than ever. “We’re also losing so many of the Japanese American elders who remember

these experiences,” he said. And in the era of Trump, he said, it’s valuable for people visiting the sites to “see a broader narrative and realize how forced relocation and incarceration of immigrants, indigenous population, minority communities– those can be tools of white supremacy, of systemic oppression.”

Visiting the sites is a deeply meaningful experience for many Japanese Americans whose families were incarcerated there, including Lachman, who said it helped him connect to his identity and “[understand] what kind of multi-generational trauma I’ve inherited because of my family.”

For Tamiko Nimura, a Tacoma-based writer (and regular contributor to the International Examiner), visiting Tule Lake where her father was incarcerated was a “transformative experience.”

“I had been reading about, writing about the history and my family’s connection to it for years,” she said, “but nothing could have prepared me for actually arriving there – to actually stand in all of these spots, to feel the summer heat, to see just how desolate that valley felt and to feel that connection quite physically.”

For the Japanese American community, the preservation of the sites has been an opportunity to heal, according to Satsuki Ina, a psychotherapist, professor and documentary filmmaker, who was born in 1944 at Tule Lake camp, where her parents were incarcerated. She has studied and explored in film the effects of incarceration on the health of Japanese American families.

“People like my parents never spoke about their experience, they were so traumatized by it and humiliated by it, and also didn’t want to burden their children with all the deeplyburied feelings about what happened to them,” Ina said. “Having these sites preserved and the stories gathered and graphic novels made, it has just created this huge opportunity for people to express the trauma, to write about it, to tell about it, to interview people who were incarcerated. It’s been a powerful healing for our community to be able to do that.”

And it has powerful symbolism. “It’s like the government put their money where their mouth is,” she said. “I think there was this level of trust that came back.” But now, “with the funds being cut, it feels pretty deep, like being abandoned again, halfway through this process.”

Having physical sites in place is an irreplaceable way to teach the American public this history, said Larry Matsuda, a Seattle educator and poet born in Camp Minidoka in 1945.

“The farther you go east, the less the people are aware of what happened, and to them they can’t believe it,” he said. “I’ve talked to people in the Midwest, and they’re just kind of shocked that it actually did happen…. I would tell them, ‘Go visit the site.’”

Though he only has second-hand memories of life in the camp, Matsuda’s poetry is deeply informed by the Japanese American experience of incarceration. Matsuda also wrote a graphic novel in collaboration with Seattle’s Nisei Veterans Committee and The Wing Luke Museum, funded by the JACS program, about six Nisei veterans who experienced combat in WWII and incarceration in U.S. concentration camps.

“By sharing the message of the forced incarceration with others, they then cannot be ignorant,” Matsuda said. “They then have a piece of the Japanese American legacy. And when it happens again, they then cannot say, ‘I never heard of this.’”

Nimura is also writing a graphic novel in collaboration with the Wing Luke Museum, this one about people who resisted Japanese American incarceration. The project is funded with the help of the JACS grant.

She remembered being dismayed to see a Washington state middle school sociology textbook claim that Japanese Americans never resisted incarceration, when she’s writing a graphic novel about exactly this subject.

Paraphrasing the writer Carolina de Robertis, Nimura said: “You have to be relentless to keep history alive... You have to keep telling it over and over and over again until it is a story that people know.”

Ina agrees that the sites can teach lessons Americans can’t afford to ignore: “This happened to us, and the language that’s being used today is very similar to what ultimately led to our incarceration,” she said. “If the story of the Japanese Americans could be taught in the schools and public places where people could come and visit and see for themselves, it will educate people to keep it from happening again, to realize that we’re edging towards another dangerous violation of civil rights.”

8 — March 7 – 20, 2018

INTERNATIONAL EXAMINER

Holi festival splashes Bellevue with color

By Pinky Gupta IE Contributor A bright and vibrant cloud hung over Bellevue Downtown Park for the annual Holi festival, the day when India marks the arrival of spring and celebrates the end of winter.

Holi expands beyond the Indian community, and other communities joined the festival celebrations on Saturday at the Bellevue Downtown Park. The festival was organized by the non-profit organization Child Rights and You (CRY).

Holi is a traditional festival for Hindus, but the festival is celebrated all over the world. The true spirit of Holi is seen at all Holi events. People come together from all walks of life to participate in Holi.

Revelers throw vibrant colored powder on each other, leaving festival-goers coated in color by the end of the day. This shading of one another in bright colors has a significant meaning of all participants being one and equal.

Holi attendee Nicole Weeks was in the group of twelve at the Bellevue event. She was painted pink in colorful powder all internet and had just a little mythological over her face. It was her first time at the knowledge of the festival.

Holi festival. “It was a beautiful experience to be able [to] dance to techno music Mythological roots In India, Holi is celebrated on the last and to an array of colors,” said Weeks. She said she had read about the festival on the full moon of the month. There are two parts of the Holi celebration: Holika Dahan, and Rangwali Holi. Holika Dahan takes place the night before Rangwali Holi. A symbolic pyre, consisting of wood and cow dung cakes, is lit. The fire symbolizes good defeating evil.

Rangwali Holi is celebrated the next morning after Holika Dahan. The Rangwali celebration originates from Lord Krishna, who has blue skin. As the myth is told, Krishan loved Radha who was of fair complexion and felt self-conscious because of this. Krishna complained to her mother about their different skin. To ease her son’s feelings, Yoshadha, mother of Krishna, suggested he paint Radha’s face so it was the same color as his. It is believed that this is where from the custom of coloring loved ones came from.

Holi in Bellevue

The festival of Holi is all about fun, frolic, colors, and merrymaking, as it’s a celebration of everything lively and youthful.

There were many young people in attendance at the Bellevue celebration.

They smeared each other with colored powder and danced to the beats of a Bollywood song played by the DJ RDX. Pink, red, blue and green colored the revelers’ faces. In India, people typically also play with colored water, but here in western Washington, the winter temperatures kept people from doing so.

A Lynnwood resident, Jahmela Jenkins, attended this Holi celebration organized

by CRY for the last three years. Jenkins thinks that it is good to participate in the festival and also to support the mission of CRY. Jenkins said she comes every year because to her, the celebration and com-

Photos by Pinky Gupta

munity are “welcoming and inclusive.”

CRY Seattle has been organizing a Holi fundraiser since 2010. Rajesh Munshi, senior volunteer for CRY, said: “CRY’s purpose is to help all children live a healthy and productive life. We feel that we have an incredible responsibility to help accomplish this goal. We would positively like change the lives of millions of underprivileged children. The funds raised through Holi will help us support projects for children towards these goals.”

Another participant of the festival, Abhik Das, a data scientist who recently moved to the Seattle and is miles away now from friends and family, was skeptical about joining the Holi celebration because he says he hardly knew anyone.

“Initially I was not sureI was going to celebrate Holi this year, but thanks to the organization for organizing this event,”

he said. Although he wished the weather could be warmer to use colored water.

The sun did come out, though. “The sun helped us amass over 2,200 attendees to enjoy colors, Bollywood music, and scrumptious Desi food. All the hard work put together by the team bore great results as we raised over $30,000 for CRY. This was over four months of planning and working with the lovely City of Bellevue staff, fire and police departments. On the day of the event, the team started at 8:00 AM and ended at 8:00 PM, with most of us not eating anything until all was done.

“Proud of my team. The attendees were very supportive and appreciative and helped us clean the park quite a bit!” said Paresh Mundade CRY Seattle volunteer and event lead.

INTERNATIONAL EXAMINER

March 7 – 20, 2018 — 9

Healing and justice: Holding complexity as we create new solutions

By Joanne Alcantara

munities. These policies have promoted isolation and shame, increasing prisoners’ exposure to violence and trauma.

API Chaya What is justice? Can achieving justice involve causing some form of harm?

How do you know when justice has been achieved? What do you do when there is disagreement?

In 2017, API Chaya served 525 survivors and children. We received over 2,200 calls on our helpline and worked with individuals who spoke over 28 different languages.

With Trump’s inauguration in January, we listened to escalating fears of clients wondering what would happen to their immigration cases. At the same time, we saw new intakes from undocumented clients slow down and witnessed immigrant domestic violence survivors, including those with proper documentation, return to their abusive partners as they weighed the risks and benefits of staying in the relationship or getting deported.

To be clear, there are pathways for immigration relief for survivors of violence, but some survivors in the current political climate are more hesitant to pursue those options than they have been in the past.

Safety, justice, and healing means something different for each individual. For me, as a sexual assault survivor, healing for me looked like confronting my abuser with a letter to let him know the impact of the trauma I experienced. Healing looked like building a community of support. It looked like stating my truth and knowing I was heard. It looked like learning new ways of how to practice consent in relationships. I was privileged to be a citizen, to have family support, to have access to health care and employment to meet my basic needs.

I was privileged to also be able to move across the country from the person who harmed me and never have to see him again.

API Chaya’s founding was about a community-based response to harm. It was the

API Chaya is working to develop a speaker’s bureau with survivors at the center to disrupt these policies that recreate generations upon generations of harm and trauma. Additionally, our interest in developing more community-based solutions comes from an understanding that the anti-violence movement has been complicit in furthering criminalization in communities of color and the time is now to invest in alternative solutions to support the long-term wellness and safety of our communities.

Elana Jimenez, of the Kaigani Haida tribe, waits to perform with her family, during API Chaya’s 23rd annual vigil at the King County Courthouse in Seattle, Washington, on March 1, 2018. • Photo by Carolyn Bick

As we know, the same marginalized communities (Black, Indigenous, Latinx, LGBTQ, poor, queer and immigrant) that are overrepresented in our prisons are also the most likely to be victimized by violence and least likely to access victim services. Most violent crime goes unreported; many either cannot or do not want to call the police because of risk of deportation, police harassment and brutality, fear of exile from community and retraumatization.

Even if survivors do report a crime, many do not receive the services they need and are further harmed by their engagement with the system.

on safety and justice from the perspective of victims of crime. They found that people of color, young people, and people in low-income communities experience the most crime, often experiencing multiple crimes, leading to long-term feelings of fear, stress, and anxiety. What was surprising about this study was the clear voice API Chaya is working towards responsfrom survivors that twice as many survies to harm that address conditions of opvors prefer a justice system that focuses on Today, we still believe in the inherent pression and marginalization in order to power of our communities to come to- rehabilitation rather than punishment. see rates of incarceration and violence go Locally, the established “crime survivor down. We believe that anti-violence strategether to create long-term solutions that do not cause further harm to our people. voice” in criminal justice policy conversa- gies rooted in transformative justice prinWe are a unique voice within the anti-vi- tions primarily includes the Department of ciples and community accountability offer olence movement, because we have been Corrections, Washington Association of a response to interpersonal harm that can critical of the heavy investment in policing Sheriffs and Police Chiefs, and a number avoid over-reliance on prisons and jails and criminal-legal answers to violence. of County Prosecutors’ offices. With their while centering accountability and ofThrough our community organizing pro- influence, policymakers enact “tough on fering harmed parties the opportunity to grams, we have been deepening our capac- crime” laws in the name of victims and have their needs addressed. Of course, this ity to engage communities in creating con- survivors. This has led to increase incar- process is not simple or easy, but changditions that prevent future acts of violence. ceration, creating barriers to occupational ing culture rarely is. We invite you to build Not long ago, the Alliance for Safety and opportunities, student loans, public assis- your own skills in addressing violence. We Justice conducted the first national survey tance, and housing for marginalized com- invite you to join our work. reason we developed our own multilingual helpline, held each other at our annual vigil, and built services and organizing projects to address violence. The Natural Helpers that API Chaya trained over 20 years ago broke the silence in the South Asian, Asian and Pacific Islander communities around domestic violence, sexual violence and human trafficking.

Members of Gabriella Seattle sing, during API Chaya’s 23rd annual vigil at the King County Courthouse in Seattle, Washington, on March 1, 2018. • Photo by Carolyn Bick

Kimya Kode, center, holds a sign that reads, “I Believe You. Let’s Break The Silence,” during API Chaya’s 23rd annual vigil at the King County Courthouse in Seattle, Washington, on March 1, 2018. • Photo by Carolyn Bick

10 — March 7 – 20, 2018

INTERNATIONAL EXAMINER

API Chaya’s 23rd annual vigil KAPWA: Finding refuge in each other

By Candace Kwan API Chaya API Chaya is committed to empowering survivors of gender-based violence and human trafficking in order to gain safety, healing and wellness. By building power through serving, educating and mobilizing South Asian, Asian and Pacific Islander communities, we seek to end intimate and state violence and to advance social justice and immigrant rights. Our annual candlelight vigil is held to remember the lives of Susana Remerata Blackwell, her unborn child named Kristine, Phoebe Dizon and Veronica Laureta.

This tragedy in happened in 1995, a time when there were no culturally relevant services for API domestic violence survivors in our region. It was one of the catalysts for South Asian, Asian and Pacific Islander communities to come together to form what is now known as API Chaya. Friends organized each

other to support survivors, and this organizing is the root of the Natural Helper program that we continue to this day.

While the shooting at the courthouse occurred 23 years ago, we continue to see gender-based violence in our communities.

Studies indicate that 21 to 55 percent of Asian women in the U.S. report experiencing intimate physical and/or sexual violence during their lifetime (API-GBV, 2015). 61 immigrant and refugee victims of domestic violence were killed by abusers in Washington state from 1997 through 2009 (Washington State Coalition Against Domestic Violence, 2011).

We also want to acknowledge the many other forms of violence that are tearing our families and communities apart, including police violence, Islamophobia, transphobia, deportations and much more. Survivors of domestic and sexual violence and our communities are deeply impacted by these systems of power and control.

Photographs of Phoebe Dizon, Susana Blackwell, and Veronica Laureta sit on a memorial table, during API Chaya’s 23rd annual vigil at the King County Courthouse in Seattle, Washington, on March 1, 2018. • Photo

by Carolyn Bick

This year for our vigil, which was held on March 1, we chose the theme of Kapwa: Finding Refuge in Each Other for our vigil, because we are committed to generating a culture of safety and care where survivors are believed and supported. It is a reminder that we build community together in the face of violence and pain.

“With shared sadness, rage, and grief, remembering the lives taken away from us, we find healing within our collective action to change systems that enable all forms of violence and oppression,” adds community organizer Nikki Caintic.

Our vigil theme, “Kapwa”, is a Tagalog term meaning the shared interconnectedness among and between beings. By seeing the self in others, we are able to wholeheartedly support our communities while taking accountability for the violence existing in our world.

Kapwa seeks to provide the vigil as a trans-

formative and healing space of understanding through celebrating our communities’ legacy of resilience and survivorship.

Angeli Bhatt, API Chaya’s sexual assault prevention specialist, finds this year’s theme to be especially fitting. “[Kapwa] is present, at least in my heart and mind. Given the current administration, the attacks on immigrant and refugee communities throughout the U.S., it’s been humbling and beautiful to see that communities have been continuing to show up for one another in so many beautiful ways. It’s nice to be able to reflect on that theme this year and think about what we give, and what we mean to one another for the vigil and beyond,” said Bhatt.

For more information about our annual community vigil, please contact nikki@apichaya.org. If you’d like to learn how you can become a volunteer, please email volunteer@ apichaya.org.

A crowd listens to singers, during API Chaya’s 23rd annual vigil at the King County Courthouse in Seattle, Washington, on March 1, 2018. • Photo by Carolyn Bick

Survivorship and disability: Organizing for liberation together API Chaya Sex and disability. When is the last time you talked about that? We live in an ableist culture that often infantilizes people with disabilities and denies their sexuality. We live in a culture where we do not have meaningful sex education for young people with disabilities. We also live in a culture that turns away from thinking about sex or sexuality in long-term care facilities or with elder-care facilities. This has also led to a blind spot in our anti-violence movements when it comes to supporting survivors who are disabled.

NPR recently reported that people with intellectual disabilities are seven times more likely to experience sexual assault than the general population. This is the highest rate

of victimization experienced by any group in the United States.

Take that in. Sexual violence against people with disabilities is a wild epidemic in our communities. Joanne Alcantara, executive director for API Chaya, stated, “Where marginalization and imbalances of power thrive, we also see harm and exploitation. Disability justice is such a critical area for us to work in as we move to create a culture that values consent and healthy boundaries.”

Indeed, Mia Mingus, disability justice activist, has written extensively about the everyday manifestations of forced intimacy that people with disabilities experience. She shares, “Forced intimacy is the opposite of access intimacy. It feels exploitative, exhausting and at times violating.... I cannot

count the number of times a strange man has pushed my wheelchair in the airport, while saying offensive and gross comments to me. These are the moments where disability, race, gender, immigration, class, age and sexuality collide together at once, indistinguishable from one another.”

In home care and long-term care settings where people with disabilities rely every day on caregivers or others, forced intimacy can happen as someone is getting dressed, moving from one position to another or practicing daily hygiene. Sexual harassment, sexual assault and rape are severely underreported as having to rely on an abusive person for survival or live with an abusive co-resident creates unique challenges for a survivor to access safety, healing and long-term well being.

In 2017, API Chaya embarked on a new partnership with Disability Rights Washington, the Arc of King County and the Long-Term Care Ombudsman Project to work together to support survivors in long-term care settings. The goal of this collaboration is to learn from each other and develop a co-referral model in which sexual assault survivors who have disabilities can access meaningful support from multiple agencies. The success of the collaboration so far has been in the cross-training between agencies and in the creation of new visions for increasing accessibility of services.

API Chaya is currently hiring for a parttime Disability Justice Organizer. Bicultural and/or bilingual people with disabilities are encouraged to apply. Please visit www. apichaya.org for more information.

INTERNATIONAL EXAMINER

March 7 – 20, 2018 — 11

Celebrating kinship and peace in faith communities

By Neelam Khaki API Chaya

ter serve a specific group of program participants, whereas the scientific data and skill-building components would remain constant. This type of flexibility serves diverse communities, members of which may be reluctant to attend similar mainstream classes which may not offer a comprehension of faith teachings. This was expressed in the feedback received from attendees, which included, “I liked mixing modern research and approaches with Islamic teachings and perspective.”

“You are the best community that has been raised up for mankind. You enjoin right conduct and forbid indecency…” the Continuing Work of the API Chaya Peaceful Families Taskforce The Peaceful Families Taskforce (PFT) was established in 2003, and since its inception has worked towards raising awareness of domestic violence within local Muslim communities, to support systems and structures that contribute to the formation of peaceful families, and to provide assistance and resources to survivors of domestic violence.

The work of the PFT is based upon the premise that a peaceful family is an Islamic tradition. The past year has been a time of great productivity for the PFT, with a combination of deepening existing relationships and bringing into fruition exciting new initiatives. Included in the PFT focus areas during this period were: domestic violence prevention within faith-based communities; developing interfaith intergenerational work; and supporting communities in cultivating peaceful families through the creation of effective structures and policies.

Last summer saw the PFT enter the second phase of developing intergenerational classes on positive family relationships, as part of its work on domestic violence prevention within faith-based communities.

In practice, this entailed building a unique curriculum which was based on scientific data and presented through a lens of faith teachings with the premise that, “The best of you are those who are kind to their families” (Prophet Muhammed).

Some of the topics covered were selfcompassion, child brain development, and alternatives to physical discipline. In addition, the curriculum included specific skills designed to support peaceful communication and conflict resolution within families. So began the “Bonds of Kinship” program. In April, 2017, there was a four-hour training for community members who were interested in co-facilitating the classes. Then a pilot class was held in June at the Ithna-asheri Muslim Association of the Northwest (IMAN) Center, Kirkland, with 15 participants from a variety of community centers and mosques.

The session gave participants a preview of the full series of workshops and enabled attendees to propose ideas on how the

Diversity and inclusion in the work of the PFT is apparent in future programming. In March, API Chaya will be holding an interfaith dialogue session entitled “Walking in Safety: How faith communities can support survivors of violence.”

The aim of the program is for representatives from diverse faith groups to consider how survivors of faith are currently supported, and what type of developments can be made in this work. The event will provide an opportunity to tie together the focus areas of the work of PFT over the API Chaya member Derek Dizon crosses his hands over his chest, as API Chaya founder Emma Catague greets him, during API Chaya’s 23rd annual vigil at the King County Courthouse in Seattle, Washington, on last 12 months, and progress them into efMarch 1, 2018. • Photo by Carolyn Bick fective community policies and strategies which will strengthen support systems for curriculum could be further developed. It the role of imams in the Muslim commu- survivors. was also heartening to begin this program nity, and the recognition that they are of“God will not change the condition of at a center that has long been supportive ten the first point of contact for survivors a community until they change what is of the work of API Chaya, and to see the of violence who may be seeking services. within” (Holy Quran). The recent work potential for deepening this partnership.

The program consisted of a review of of the PFT in collaboration with various The “Bonds of Kinship” classes began the dynamics of domestic violence, fol- communities has starkly demonstrated in full at the Muslim Association of Puget lowed by practical skill-building, such as the commitment and desire of community Sound (MAPS), Redmond, in November screening for domestic violence, safety members at every level to support survi2017. Over the course of the program, planning, survivor support and agency vors of violence, and to move towards a discussions ensued on topics that were and mandatory reporting. It was hum- society that is free of violence by working at times challenging, but participants bling to see a good number of attendees from within. The PFT is deeply thankful remained truly engaged in applying al- from approximately 10 centers, who had to all those who have partnered and supternative strategies in their family lives. taken time out of their busy schedules ported its work.

The feedback received was positive, and to participate in the workshop, and who was reinforced at the final session, when demonstrated a genuine desire to be able attendees had a host of ideas on how to to support survivors.

Carpenter build upon this prevention work. Further Recent data from the Institute of Soclasses were held at Beacon United Meth- cial Policy and Understanding (Ameriodist Church, Seattle, and currently the can Muslim Poll, 2017) suggests that curriculum is being prepared for distribu- Muslims are more likely than other faith tion to communities which are interested groups surveyed to report domestic vioin running the program at their centers. lence to their faith leaders. The responses During the past year, the PFT has been engaged in assisting communities in creating internal structures which would support their work in supporting survivors of violence. It has been rewarding to build new connections – the PFT presented three times during a series of classes on gender-based violence at the Somali Family Safety Task Force. In collaboration with the Muslim Community Resource Center (MCRC), Redmond, API Chaya staff are present at the MCRC medical and legal clinics, with plans to offer resources at the MCRC office space.

The partnership between MCRC and API Chaya has built up over the years, and it is gratifying to consider the current integration between the organizations in pursuing a common purpose – that of serving community.

A further collaboration between MAPS-MCRC and the PFT was a halfday workshop for imams in January, 2018.

The training, which was the culmination of some months of community education work, was based on research relating to

received from attendees of the training session suggests that the program was a springboard from which future programming can occur, specifically in relation to building community protocols and exploring ways in which both survivors of violence and those who harm can be supported. The latter is consistent with a tradition of Prophet Muhammed, where he advised that the duty of a believer is to stand up for the oppressed, and to help the oppressor by restraining his hand. This principle demonstrates elements of transformative justice, a lens through which API Chaya views its work.

The development of interfaith work has been an area of focus for the PFT over the last 12 months. This was demonstrated by our collaboration with Bothell United Methodist Church in holding “Bonds of Kinship” sessions there. While the curriculum is segmented and structured in form, there is a deliberate fluidity within it. For example, religious scriptures that are referred to in the lesson plans can be substituted by faith communities to bet-

Washington State Convention Center (WSCC), located in downtown Seattle, is accepting applications for Carpenter.

Responsible for performing carpentry work to maintain and repair the building and equipment, as well as, keeping maintenance logs. Requires a minimum of 3 years experience in carpentry trade at a journeylevel status.

Visit www.wscc.com for further info or to download an application. Applications are also available at the WSCC Service Entrance, 9th and Pike, Mon-Fri, 8am – 5pm. WSCC application must be completed for consideration. Jobline: (206) 694-5039. EOE.

12 — March 7 – 20, 2018

INTERNATIONAL EXAMINER

Language access as justice: Supporting survivors as helpers and leaders in our communties

By Laurie Rocello Torres API Chaya API Chaya is building on its Natural Helpers program and creating the Multilingual Natural Helpers Program.

This development is part of a broader shift to improve language access, not just for clients, but for all multilingual people – including survivors of violence, folks with disabilities, low-wage workers, and workers in prison – as part of our vision to end violence.

API Chaya serves South Asian, Asian, Pacific Islander and immigrant survivors of violence. We recognize that state mechanisms, such as police, often fail to aid communities of color that are experiencing violence and often exacerbate it. API Chaya believes that community-centered and communitydriven solutions are the key to ending violence. This means trusting that survivors and communities of color are experts in their experience and taking their leadership when it comes to implementing actions and policies. It also means supporting the development of skills within communities that individuals can utilize to help address or even prevent violence, since survivors often reach out to people they know before turning to an advocacy organization or state agency.

issues of gender-based violence.

Survivors who are arrested as victim defendants fear and may face deportation, loss of immigration status, loss of child custody, and homelessness. The inability to adequately communicate in English is a barrier, but agencies must be able to serve non-English speakers in order for them to access justice, safety and healing.

other to relay important information, to problem solve and to meet basic needs.

Being able to read signs and to navigate to certain areas, being able to speak to people, understand what they say to you and be understood are things monolingual English speakers take for granted. For the survivors served by API Chaya and the advocates and community organizers “Our multilingual advocates have who assist them, it is foundational to played an instrumental role in assisting getting justice and, ultimately, everyone’s survivors and family,” said Yukie. “ liberation.

While all federally-funded agencies are “Without language access, our clients legally obligated to provide meaningful cannot communicate with us and vice access to all people, we know that all versa,” said Hao, an advocate organizer services are not equally accessible, who staffs the Human Trafficking Support especially for people with limited English Group. “If we cannot communicate, we proficiency (LEP). Our advocates are cannot understand what their needs are. often used as interpreters so that other If we cannot understand what their needs agencies can extend their services to LEP are, we cannot advocate for their lives and communities. But this does not mean that help them move forward.” the service providers are in compliance The nature of trafficking is incredibly with their legal obligations.” isolating. “The majority of my clients API Chaya continues to advocate for stronger enforcement of Title VI of the Civil Rights Act of 1964, 42 U.S.C. 2000d, et seq. It states: “No person in the United States shall, on the ground of race, color, or national origin, be excluded from participation in, be denied the benefits of, or be subjected to discrimination under any program or activity receiving Federal financial assistance.”

arrived as a single person,” said Hao. “Their families are back home, and a lot of them don’t have anybody. Everybody needs a sense of family and community.

They understand each other much better and feel safer if they are in a group of people that share a similar trauma experience. It also brings a lot of hope because seeing other clients who came in a group before them get immigration status – already moving forward, stabilized, having a job, Language access is a human right.

It is API Chaya’s Natural Helpers program a car, and a stable place to live – gives was developed over 15 years ago to help vital to be able to communicate with each create a network of individuals who are trained to recognize the dynamics and warning signs of abuse and help support survivors in accessing resources and assistance. And it is the focus on access that is driving the current work.

hope to newer clients to continue to move forward, which is even more powerful than what I tell them.”

Although language has been a barrier, the Human Trafficking Support Group has managed to navigate creatively to create a space for survivors to build community. Using mentorship and peer support, the group exchanges ideas and stories about their successes and self-care techniques, coping mechanisms, dreams and goals. They give support in the form of introducing each other to jobs and resources.

Education is certainly foundational in building a movement to end systemic violence. API Chaya’s language access campaign will be pushing to ensure that language accessibility is properly resourced and enforced. We invite you to join our work by getting involved as a volunteer and attending our trainings.

API Chaya is particularly seeking individuals with multilingual language skills. To become a Natural Helper or a Multilingual Natural Helper, individuals complete the core Community Education Series topics and the Natural Helpers training. Together, we can build the skills of our community to support survivors and demand language access in every setting that survivors may reach out to for help. To get more involved, contact volunteer@apichaya.org.

In 2017, API Chaya gathered stories from program participants and community members who were delayed and/or denied services as a result of their request for interpretation, despite most agencies being legally required to provide interpreters for all of their programs. Survivors reported that the denial of interpreters led to several grave consequences including further physical harm, arrest, losing custody of their children, among others. As the climate of fear for immigrant communities heightens, it is imperative that we fight back by fighting for language access in all settings, from schools to hospitals to law enforcement and social services.

“We serve several limited English proficiency (LEP) survivors who have been arrested and charged with a crime of domestic violence against their partner or family member,” said Yukie, an API Chaya advocate organizer. “This usually happens because the English-speaking partner or family member accused them, and the LEP survivors cannot communicate with the arresting officer, who neglects to provide a interpreter. It is especially detrimental to immigrant and LEP survivors.”

Criminal charges add another complicated layer to already complex

API Chaya member Priya Nair, center, hands a sign to Zarna Joshi, right, during API Chaya’s 23rd annual vigil at the King County Courthouse in Seattle, Washington, on March 1, 2018. • Photo by Carolyn Bick

INTERNATIONAL EXAMINER

March 7 – 20, 2018 — 13

Nuclear trauma still fresh for Seattle’s Marshallese community

By Timothy Kenney IE Intern The roughly 100 people gathered in the Burke Museum auditorium fell into a stunned silence as the movie projector went dark and the lights flickered on. For some in the room, this was the first time they had ever seen the devastating legacy of the Castle Bravo nuclear test on Bikini Atoll, but for most, March 1 was a solemn reminder of the irreparable harm the Marshallese community suffered at the hands of the United States Navy.

In 1954, the Navy dropped the largest nuclear bomb ever detonated on land in Bikini Atoll, one of the Marshall Islands in the southeast Pacific, an explosion 1,000 times more powerful than the bomb dropped on Hiroshima. The U.S. would go on to test 10 more nuclear weapons there, making it one of the most radioactive places on earth.

People living on Bikini Atoll were relocated before the tests to a nearby island, being led to believe by U.S. officers that they could return home shortly after the tests.

One government video from just before the test said, “They are a nomadic group and are well pleased that the yanks are going to add some variety to their lives.” Many of these people never made it back to Bikini Atoll and those who did were unknowingly exposed to fatally high levels of radiation.

But the anniversary event was also a source of hope, with organizers honoring five Marshallese advocates for their work in Olympia to increase healthcare benefits for Pacific Islanders affected by the nuclear legacy of

these tests. In response to their organizing, the Washington Legislature recently passed bill that would provide healthcare benefits for Marshallese residents living in Washington.

Marshallese citizens in the U.S. aren’t eligible for public healthcare programs, so this bill would allow people from countries belonging to the Compact of Free Association (COFA) to receive health insurance. For COFA citizens legally living in Washington at or below 133 percent of the federal poverty level, the Health Care Authority will cover all premiums and out-of-pocket costs.

The bill is currently on Governor Jay Inslee’s desk and is expected to be signed into law.

“These are not helpless victims,” said Holly Barker, a UW anthropology lecturer and advocate for Marshallese rights. “These women are fighting for healthcare and their rights down in Olympia.”

According to The Spokesman-Review, Sen. Bob Hasegawa called the radioactive exposure “one of the most egregious examples of where we really need to step up,” adding that Washington has a moral obligation to this community, who were used as “human guinea pigs.”

One of the award presenters, Malaelupe Samifua, is a U.S.-born Pacific Islander who worked in the Marshall Islands teaching high school. He believes that American schools try to suppress the real story of Bikini Atoll by only focusing on the bomb testing and none of the deadly consequences.

“The U.S. government definitely has something to do with that,” Samifua said.

Tarkilañ Hilai (left) speaks in her native language about her memories of living on Rongelap Atoll during the nuclear testing while Emma Joran (right) translates for the audience. • Photo by Timothy Kenney

“There’s a silencing of this narrative and it’s wrong, especially since the U.S. benefited from it so much.”

The most deadly consequences of the Bravo bomb didn’t happen on Bikini Atoll, they occured on the nearby Rongelap Atoll when a cloud of radioactive fallout from the bomb washed over the island. Over 300 people lived there at the time, including Tarkilañ Hilai who spoke at the Burke anniversary event. U.S. officials said the exposure was an accident, blaming an incorrect forecast of wind direction, but a recent investigation into declassified government records shows officers may have known Rongelap was in the fallout zone.

“This is an injustice that hasn’t been answered for,” one UW student said during a group discussion following the film Nuclear Savage by Adam Horowitz. “People don’t care, it just makes me so angry.”

In what is now referred to as Project 4.1, the U.S. conducted extensive medical evaluation of Marshallese people exposed to radiation to gather biological information on how best to treat patients in the event of a nuclear war. The U.S. Navy waited two full days before evacuating the Rongelap community after the Bravo Bomb detonated, during which time men, women, and children were exposed to dangerously high levels of radiation.

It is unknown if the U.S. government intentionally exposed the Rongelap community to radiation – they continue to deny it and call the exposure an accident – but declassified records show the Marshallese suffered greatly from the exposure. The community still has much higher rates of cancer, women on the island experienced miscarriages, and children were born with disabilities much more often.

Even 64 years later, the physical and emotional wounds of nuclear fallout are still fresh for Seattle’s Marshallese and Pacific Islander community. Many could barely speak after the film ended, burying their heads into each other’s shoulders. But this event showed the resilience of this community and their incredible capacity to overcome.

“I have the highest respect for Marshallese women,” one UW student said. “They have the strength to forgive.”

Community advocacy leads to UW Oceanic and Pacific Islanders Studies minor

By Molly Quinton IE Contributor The Unity Room in the Samuel E. Kelly Ethnic Cultural Center was packed, with every seat at the round tables taken and every nook and corner of the room filled with eager students craning their necks to see the presenters at the day’s event.

Professor Rick Bonus from the American Ethnic Studies Department went to the podium and cleared his throat. “I’m probably going to cry,” he said and was answered with some laughter and encouragement from the crowd.

“This is not a gift from the UW to the community,” Bonus said, in reference to the establishment of the new Oceanic and Pacific Islander Studies (OPIS) minor. “It is a gift from us to our school.”

For many of the students and community members attending, the launch party represented much more than just the beginning of the minor. To them, it was the culmination of over two decades of coalition building, hard work and community collaboration. It was a grassroots effort from the beginning, with students from the Pacific Islander Students Commission (PISC), Filipino American Student Association and others in UW’s Pacific Islander community all working together toward a common goal.

“The minor has been a community effort from the very beginning, starting over 20 years ago,” PISC director Katrina Punzalan said, who was also in attendance at the event. ”It is the students who did this and created this legacy. We are just following.,” said anthropology professor Holly Barker.

Washington state has the third largest Pacific Islander and Native Hawaiian population in the nation, according to data gathered by the U.S. Census Bureau. This program would be a pioneer within the state, bringing much needed visibility and academic study to members of these groups.

The minor will officially be open to students in the spring of 2018, and it will offer an opportunity to learn about the histories and contemporary cultures of Oceania through both academic coursework and community experiences. The curriculum is described as multidisciplinary and comparative, with a total of 25 credits from courses in the department of American Indian Studies, where the minor is housed.

Creating new areas of study within a university as large as UW is no small feat, and the journey to establish the OPIS minor is no different.

“When I was hired in 2001, the advocacy for Pacific Islander Studies had been happening already,” Bonus said in an interview.

“Students were trying to transform their university, a place that largely treated them as invisible. And instead of giving up on the school, they were trying to convince the school to recognize them.”

Bonus said that in his time at UW, every couple of years there have been students who have taken up the torch of trying to establish OPIS at UW, but have fallen short as people have graduated or bureaucracy has prevented the project from moving forward.

“I joined them in their advocacy, but it’s been a struggle,” Bonus said. “It’s just taken so long and it’s been so draining. Each time advocacy happens and new students come in, there is a slightly different strategy.”

Launching the minor first was a strategic choice on the part of the students, with the ultimate goal of launching an OPIS major, which would require more money, faculty, space, and support from the administration.

Establishing the minor took a series of steps and collaboration from students, faculty members, and administration officials. First, students approached professors with the goal of designing an OPIS minor housed in the department of American Indian Studies in the College of Arts and Sciences. The proposal goes before the University Curriculum Committee, which vets all new programs.

Members go back and forth discussing the proposed curriculum change, determining things such as how viable the proposed courses are and how often the courses are offered. At the end of the process, if passed, the university provost signs off on the new program.

In total, the process took more than a year, not including the almost two decades of advocacy leading up to his moment.

Mika Magbanua, a sophomore at UW, introduced a bill in support of Pacific Islander Studies in the ASUW Student Senate last year and did extensive research on how ethnic studies affect student grades, “I found that students perform better when they are represented in their studies, and how students perform poorly in ethnocentric studies,” Magbanua said. “PIs seeing themselves in academia is really important.”

“Everyone is really excited; they’re slowly seeing themselves in the school and as belonging here,” she continued. “Seeing themselves represented is a big deal, and it means a lot to them.”

Access to higher education is a priority in the PI community, according to Punzalan, who believes that the community already faces visibility issues on campus as they constitute only one percent of the school community.

“If you are able to learn about your own history and culture, it will encourage more students to go into studies,” Punzalan said.

“It allows more people to get in touch with their own roots. If we don’t study these things, who will?”

Community members believe that the next step in supporting Pacific Islander students at the UW is to create a major and potentially a department in the future, but that this a good first step in voicing their concerns and making themselves known to the university administration.

“Right now, we did a very practical route and relied on the existing units of the school,” Bonus said. “We had to start somewhere, we can’t just keep pointing fingers. You have to break the circle by asking the institution to change first rather than asking students to change first. Hard to detect demand if there is no object of demand, but this might be a gauge if this is a viable thing for students to pursue.”

Attendees at the launch event, while happy that the minor will finally be offered to students, all echoed the same hope that this will not be the end of the road for Pacific Islander studies at the UW. “This is not the end,” Bonus said. “We are going to paddle even further; the oceans connect us, not divide us, and our connected history lies in the future together.”

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INTERNATIONAL EXAMINER

COMMUNITY RESOURCE DIRECTORY

COMMUNITY RESOURCE DIRECTORY

INTERNATIONAL EXAMINER

March 7 – 20, 2018 — 15

Get the straight poop on colon screenings!

By International Community Health Services (ICHS) Colon cancer is the second leading cause of cancer-related deaths in the United States.

Nearly 140,000 people are diagnosed annually, according to the Centers for Disease Control. Usually starting as non-cancerous cells in the large intestine, screening tests help detect polyps so they can be removed before they become cancerous.

Screening begins at age 50. The type of test, which may or may not include a colonoscopy, depends on a patient’s risk and needs.

“People start feeling embarrassed and squeamish about a test that involves the intestinal tract,” said Minh Nguyen Wichman, a community advocate at ICHS. “But this embarrassment is not worth a risk to your health.”

“Dr. Sperry asked me why I hadn’t been screened for colon cancer,” said James, a patient at International Community Health Services (ICHS) Shoreline Clinic, who prefers to be identified by his first name. “I was 58 and hadn’t gotten around to it. Most of us at that age feel like we have our whole lives ahead of us, but, as you get older you start to realize that some things need addressing.”

James was sent home with a Fecal Occult Blood test (FOBT), which is given to those with an average risk of colon cancer.

“Dr. Sperry explained that there was a new way of screening for colon cancer,” he said. “They gave me a kit to take home. In it was a small paper and a cardboard wand.

This paper captures some stool sample and all I did was send that back to the doctor.”

Within two weeks James received a call to tell him that his results were positive and he would need a follow up.

“I was so scared,” he said. “I was stressed and nervous when they told me I would need a colonoscopy. I was nervous because I had heard horror stories from friends.”

James was scheduled for a colonoscopy at Swedish Hospital in Ballard and given a

mixture to drink the night before to clear out his colon.

“Let’s just say that the toilet and I were best friends for about five hours,” he laughed. “I have to say, all the things I had imagined and rumors I had heard were false. I can tell you that I felt no pain at all and it was over pretty quickly.”

Luckily for James, the doctors saw nothing and gave him the all clear.

“I was so relieved! They told me to come back after five years.

Now I laugh that I was so scared over this,” he said. “If something like this can save your life then do it.” “ C ol o n o s c o p ie s are a great preventative procedure that can be intimidating because of the prep,” said Minh. “But once people have done it they are surprised by how quick the whole thing is.”

Minh provides referrals to the Breast Cervical Cancer Health Program (BCCHP), which assists those who are eligible with free breast and colon cancer screenings. Those at risk of colon cancer include

people who are over 50, have a family history, eat a low-fiber/high fat diet and are obese. Smoking, diabetes, drinking alcohol and radiation therapy for cancer can also increase risk.

“Maintaining a healthy weight, diet and exercise can reduce the risk of colon cancer,” said Wichman. “But regular screenings are the best prevention. Don’t put them off.”

For more information about free colon cancer and other screenings, call ICHS at: 206-788-3700. ICHS accepts most insurance plans, including Medicaid, and has a sliding fee scale for those who are uninsured.

International Community Health Services (ICHS) provides culturally and linguistically appropriate health services to improve the wellness of King County’s diverse people and communities. ICHS serves as part of the health safety net supporting the area’s neediest and most vulnerable, including immigrants, refugees, elderly and the young. ICHS’ commitment to health equity includes supporting safer neighborhoods, nutritious foods, green spaces, jobs, housing and economic opportunity. Since its founding in 1973, ICHS has grown from a single store-front clinic in Seattle’s Chinatown-International District with deep roots in the Asian Pacific Islander community, to employ more than 500 people and serve nearly 29,000 patients at eight clinic locations in 2016. For more information, please visit: www.ichs.com.

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INTERNATIONAL EXAMINER