Sparks Magazine Issue No. 20 | University of South Florida by Sparks Magazine

UNIVERSITY OF FLORIDA

UNIVERSITY OF CENTRAL FLORIDA

EDITOR-IN-CHIEF Alexandra Giang MANAGING EDITOR Michelle Lee FINANCIAL DIRECTOR Amanda Hoffman COPY EDITOR Mumtaz Abdulhussein • Karen Zhang DESIGN EDITOR Brianne De Los Santos PHOTO EDITOR Laura San Juan PUBLIC RELATIONS DIRECTOR Xinni Chen • Stephanie Chang

EDITOR-IN-CHIEF Zohra Qazi MANAGING EDITOR Adrian Lee FINANCIAL DIRECTOR Natalie Nguyenduc COPY EDITOR Chelsea Della Caringal • Andy Cabezas • Kissimmee Crum • Liana Progar DESIGN EDITOR Chi Pham • Denise Ferioli PHOTO EDITOR Laura Cardello • Natalie Nguyenduc PUBLIC RELATIONS DIRECTOR Paolo Agahan PUBLIC RELATIONS MANAGER Janine Do

WRITERS Tien Le • Hanna De La Garza • Eileen Calub • Cherie Chick • Amanda Hoffman • Glenna Li • Cindy Duong • Marium Abulhussein DESIGNERS Ariana Rao • Kaela Marie Varias • Maggie Dungey • Arun Jairam • Mercy Tsay • Aryam Amar • Julia Guerrero PHOTOGRAPHERS Hunter Strokin • Yimeng Zhou • Daniyah Sheikh • Nidhi Bhide • Tejasvi Dudipalla PUBLIC RELATIONS Hanna De La Garza • Jackie Truong • Zexi Zhang

WRITERS Chelsea Della Caringal • Andy Cabezas • Kissimmee Crum • Liana Progar • Asma Ahmed • Zainab Jamal • Natalie Nguyen • Chi Tran • Cayla Cornista • Trudy Lin DESIGNERS Chi Pham • Denise Ferioli • Asma Ahmed • Jillian Kate Cinco • Gabi Sanchez • Mayumi Porto • Skyler Shepard • Angelika Suansing PHOTOGRAPHERS Paolo Agahan • Natalie Nguyenduc • Laura Cardello •Denise Ferioli •Jillian Kate Cinco • Timothy Nguyen PUBLIC RELATIONS Asma Ahmed • Zainab Jamal

COVER PHOTO Mridula Singh DESIGN Dencie Devora MODEL Dencie Devora • Zeba Khan • Prakash Vasanthakumar

NATIONAL BOARD EXECUTIVE DIRECTOR Jason Liu CHAPTER DEVELOPMENT DIRECTOR Aleem Waris MARKETING DIRECTOR Ingrid Wu DEVELOPMENT DIRECTOR Chelsey Gao CHAPTER MEMBERSHIP DIRECTOR Catherine Le CHAPTER MANAGER Bryant Nguyen SOCIAL MEDIA MANAGER Sally Zhu LEAD GRAPHIC DESIGNER Esther Zhan WEB DEVELOPER Chris Tam FUNDRAISING MANAGER Kim Moya MARKETING/SOCIAL MEDIA INTERN Jade Wu

E-Board

EDITOR-IN-CHIEF Amy Nguyen • MANAGING EDITOR Zahra Saba • CONTENT EDITOR Raisa Zaman • FINANCE DIRECTOR Isha Harshe • PROMOTIONS DIRECTOR Zeba Khan • PROGRAMMING DIRECTOR Amy Pham • PHOTOGRAPHY EDITOR Mridula Singh • DESIGN EDITOR Dencie Devora

Staff

WRITER Samia Alamgir • WRITER Anagha Hersaraghatta • WRITER Khoa Hoang • WRITER Sayona Jose • WRITER Sanikaa Thakurdesai • WRITER/DESIGNER Padma Vasanthakumar • DESIGNER Trianna Nguyen • DESIGNER Ana Maria Sorto • DESIGNER Prakash Vasanthakumar

A LETTER FROM THE EDITOR To the readers of Sparks, Welcome to Issue 20. To say 2021 would be any less hectic than 2020 would be a lie. With the wave of antiAsian hate rhetoric, we grieved and mourned the losses our community faced while sticking to the core of what Sparks truly is. The hearts of the ones we lost fueled our tenacity and passion. From the Atlanta spa shooting in March to the Indianapolis FedEx shooting in April, the wounds the APIA community endured are still fresh. It is with a tenderness that we must honor these individuals’ legacies.

As an Asian American magazine, we advocated for our peers, successfully hosting an art fundraiser for the #STOPAAPIHATE GoFundMe and Texas Relief Fund at Casa Marianella. It is unthinkable to see the impact of our art. I take great pride in the collective work of my staff members and the USF APIA student organizations during these times of need. We have comforted and uplifted one another, mobilizing to pursue change. I thank everyone who has given us additional platforms to speak about our qualms regarding the hateful rhetoric. While we are hurting, it is more important than ever to discuss these sensitive topics to garner awareness. It has been a great honor to serve as Editor-in-Chief of Sparks at USF. Whatever hesitation I held in my heart when I transitioned into the role has dissipated; only love remains. Thank you to my diligent staff for helping me throughout the entire process. The growth of our chapter never ceases to amaze me. I am so incredibly proud of you all. The future is bright, and I am looking forward to seeing all of you shine. Thank you for your infectious laughter, determination, and care. You mean more to me than you will ever know. I am excited to see where we go next as a chapter. Advocate. Be a voice. Make a statement.

WITH LOVE,

AMY NGUYEN EDITOR-IN-CHIEF

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STATEMENT Atlanta Spa Shooting: USF Sparks Magazine has come together to mourn the deaths of the victims of the Atlanta spa shootings that occurred on March 16, 2021. With 6 out of 8 victims being Asian women, we grieve the loss our community has endured. We give our love and support to the family members of the victims. These women’s stories will never be forgotten. We will remember their names as we honor their legacies. As we move forward as an Asian American magazine, we hope to continue shedding light on the injustice our community faces. These are not isolated events. This egregious act is one of many anti-Asian hate crimes that have occurred within the past year. We will dedicate our events and fundraisers to bring awareness to the racism, xenophobia, and fetishization our community undergoes. Additionally, we call on USF to promote local Asian businesses, promote the undergraduate certificate in Asian studies, provide platforms for APIA students to speak about their experiences, and continue condemning anti-Asian violence. Victims: Daoyou Feng (44), Hyun Jung Grant (51), Suncha Kim (69), Paul Andres Michels (54), Soon Chung Park (74), Xiaojie Tan (49), Yong Ae Yue (63), Delaina Ashley Yaun (33)

Indianapolis FedEx Shooting: USF Sparks Magazine mourns the victims of the Indianapolis FedEx shooting that occurred on April 15, 2021. At least four victims were a part of the Sikh community―a mother, a father, and two grandmothers. The other four victims include two 19-year-olds, a university graduate, and a father. We give our hearts to the victims’ families and their loss during this time. Their hard work and positive impact in their communities will never be forgotten. 90% of the workers at the facility were a part of the Sikh community. The Sikh community and lawmakers have encouraged investigation into whether this could be a hate crime. However, the perpetrator’s motive has been undetermined. With the uptick in anti-Asian hate crime this year, many are still wary of the shooter’s intentions. Sparks condemns violence of any degree and stands in support of the Sikh and South Asian communities.

Victims: Matthew R. Alexander (32), Samaria Blackwell (19), Jasvinder Kaur (50), Amarjit Sekhon (48), Jaswinder Singh (68), Karli Smith (19), John Weisert (74), and Amarjeet Johal (66)

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0X WHAT WILL YOU TEACH YOUR 8 CHILDREN?

0X THE SEX TABOO: DEALING WITH 11 ISHA HARSHE

SEXUALITY AS A SOUTH ASIAN WOMAN

ZAINAB JAMAL

LONG LUSCIOUS LOCKS: HAIR 14 XX CULTURES IN ASIA ANAGHA HESARAGHATTA

XX FROM KANYAKUMARI TO K-POP: THE 16 TALE OF A PRINCESS WHO UNITED SOUTH INDIA AND KOREA XX WHEN OUR LIVES ARE AT STAKE 18 CHERIE CHICK XX THE TAAL TRIBE: CLASSICAL DANCE 22 PADMA VASANTHAKUMAR

AND INDIAN AMERICANS

XX CRASH LANDING ON YOUR FRIDAY 25 SANIKAA THAKURDESAI

NIGHT

XX CULTURAL CRAVINGS 28 SAYONA JOSE XX DESCENDANTS OF WAR 30 AMY PHAM CAYLA CORNISTA

IT’S EITHER A DOG OR ME! 33 RAISA ZAMAN

THE GLOBALIZATION OF KPOP 36 KHOA HOANG

YES I WILL BE THE COWBOY 39 ASMA AHMED

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What will you teach your children? Vitality of language

Many cultural practices and concepts cannot be explained in a language other than the mother tongue. This makes it vital for us to be fluent in our mother tongues in to keep in touch with our home cultures. Being first-generation Americans, we struggle with finding a balance between preserving our family culture and assimilating into Western society. As a child, I never paid deep attention to cultural practices or kept up with Marathi lessons that our mother would give us during the summers. Since my parents grew up in India, they had infinite knowledge of our language and cultural practices, and I always relied upon them to help me understand something when I did not.

Burning Insecurities However, as I grow more independent in college and prepare to step out of the house soon, I am filled with regrets, filled with desires to turn back time and to take the time to learn about my culture. As I look towards my future, I feel a sense of obligation to preserve my culture. I am proud of my heritage, and I want to contribute to the diversity of our nation, rather than to just assimilate. Yet, I feel the weight of a burning question in my chest: what will I teach my children if I feel as if I know so little? My first language was Marathi. My mother jokes about how she had to teach my preschool teacher different Marathi words to make sense of what I would say since I did not know English at the time. Over the years, however, my English became dominant over my Marathi. This led to insecurity over my ability to speak Marathi. My cousins in India always chided me for being quiet. However, I remained quiet because I was afraid my English would

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I am not alone in feeling this way. “I have learned firsthand how [the] lack of understanding l a n g u a g e affects one’s ability to build relationships with family members from that c u l t u r e ,” s a y s Ibrahim.

design/Padma Vasanthakumar

Language is an integral part of culture and one of the few ties we have with our “home” culture as Asian Americans. Maarya Ibrahim is a second-year Arab American pre-law student at the University of South Florida. She reflects on the importance of language in culture: “When it comes to something like language, I find that knowing one’s mother tongue determines whether the culture will be passed down from generation to generation.”

instinctively jump in when I spoke in Marathi. I did not want to seem “Americanized” or “uncultured.” Being the quiet outcast was better than being the uncultured outcast.

by Isha Harshe

“K

a, Kha, Ga, Gha...uhhh.” My hand instinctively crept towards my notebook as my 19-year-old self feverishly tried to remember the next letter of the Marathi alphabet. This winter break, I took on the mission of learning how to read and write in Marathi, my native language, from my younger sister. I had taken upon this mission multiple times before but never triumphed. However, the will to learn Marathi never died.

Language is essential to communication, and communication is essential to building relationships. Therefore, our confidence in our language abilities directly influences our comfort and involvement with people of our own culture. At home, I find myself code-switching between Marathi and English, often substituting English for words I do not know in Marathi. As hard as I try, I cannot help but hear an accent in my Marathi. My inability to fluently read and write in Marathi exacerbates my speech insecurities because I do not have a good command of the vocabulary or pronunciations. This inability is what drives me to relearn the alphabet every time I get a chance.

“Remote” Cultural Learning Another reason I want to learn how to read in Marathi is so that I can read Marathi books and religious texts. Growing up, my sister and I always just followed our parents’ lead during cultural rituals. I never took the time to understand why we celebrated certain festivals or conducted certain rituals. How can I expect myself to lead these traditions in the future if I do not understand them now? Being a part of the public school system, we never got holidays on our festivals. We got two weeks for Christmas instead of a week for Diwali. Even if you were allowed to take the day off for religious reasons, the prospect of making up schoolwork for that time didn’t seem worth it. It simply took away from the fun of being on holiday. Not being able to thoroughly enjoy ourselves during these festivals took away from the

significance and meaning of them in our lives. As an Arab American, Ibrahim also faces the struggle of preserving her culture in a country that shuns it. “Young Arab Americans have to actively work against believing in the ignorant perceptions of the Middle East portrayed by American media,” she says. In such situations, being fluent in one’s culture is increasingly important to prevent the spread of such harmful stereotypes. You are not only tasked with educating your own children about your culture, but also the children of the nation.

A Game of Telephone Growing up in a society that is drastically different from the ones our parents or grandparents grew up in also dilutes how much we learn about our culture. Ibrahim summarizes this concept beautifully: “In having to learn about my heritage millions of miles away, about a region that I have never actually lived in for an extended period of time, I often find that the ideas regarding culture are skewed. It is almost like playing a game of telephone; every generation that the culture filters through, we lose more and more bits and pieces.” A game of telephone typically never ends well; the final message is completely altered from the original. This is why the question “What will you teach your children?” plagues me. I acknowledge that my kids may not have the same cultural grounding as my parents. Even I do not. But the main message, the cultural pride and values, should not change. My culture gives me a clearer perspective of what I want out of life, how I conduct myself and interact with others around me. I am confident in myself and my capabilities because of my culture. I want my children to always have a place they feel comfortable, a place where they feel at home, and I want our Indian culture to be that home. Today in the United States, we as Asian Americans are becoming more present in society. We just elected our first Asian American vice president. However, the word “Asian” does not just refer to appearance or skin color. It is an experience. It is our upbringing. If we fail to pass on our culture to our kids, what significance does the title of “Asian” hold for them? How are we special in society?

Finding a balance As college students, we are in a phase of our lives where we are shaping our identities, not just as professionals but as individuals. This is a time of evaluation and reflection on what our cultural identity means to us. By reflecting upon the importance of certain cultural practices to our lives, we can decide what we want to focus on preserving. Oftentimes, we define balance as equality between two things. However, a balance between cultures does not necessarily mean that we have to adopt equal “amounts” of each culture. Ibrahim expresses a different approach. “I do not find a reason to have to balance them, but rather I work on balancing each one individually with who I am as a person.” For me, language is a major aspect of my culture I know I want to keep. There are so many words and emotions that English simply cannot express; only Marathi can.

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Countless times I have been asked about my lunch at school, and I cannot give a proper explanation in English. My tongue urges to switch to Marathi. Certain values, concepts, and traditions can only be explained in Marathi. Language is born out of culture. Its function is to describe the ideas of a culture. Then how can I expect English, born out of European culture, to describe my rich Indian heritage? We must also remind ourselves that growing up amidst two different cultural systems can be a gift because we are exposed to a variety of ideas and values. American culture also has its own strengths. We can choose for ourselves which values we want to keep from our home culture and from American culture. “From Middle Eastern culture, I would like to pass on having a strong moral compass, as well as having a strong conscience that guides you in life against doing wrong. From the American culture, I want them [my children] to learn to never be silent in the face of injustice,” shares Ibrahim.

Space for Hope Even though I have many regrets, I have left space for hope. Learning a language may be harder at this age, but it is not impossible. After my winter break lessons, I was filled with the joy of being able to read my family’s WhatsApp messages that were written in Marathi. I used context clues when I came across a character I did not recognize. Slowly but surely, I was making progress! The same applies when it comes to religious practices. I may not know every prayer, but I can practice the ones I learned as a child. I can try finding English transliterations of religious texts and videos explaining cultural practices. The next time a festival comes around, I can take the initiative to learn the significance behind it. Even though I may not live with my parents forever, they will still be here for me. Sometimes it just takes a simple question to ignite a meaningful conversation. Having these conversations will allow me to not only learn more about my culture from my parents but also spend quality time with them. Ibrahim decided to turn the current situation into an opportunity to connect with her Palestinian side. “During quarantine, I found myself cooking traditional Palestinian dishes. This brought immense joy to my parents, who had completely forgotten some of

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these cuisines until I looked them up online.” We often forget that our parents are on similar journeys when it comes to balancing their cultural identities. They too have embraced American culture in their own ways. By sharing our interests in our native culture with them, we can also make them feel more connected and at home. One of the most important and effective ways to stay in touch with our culture is to surround ourselves with people from our culture. “My older siblings have fully embraced Middle Eastern dance, food, and music in a way that made it irresistible and mesmerizing growing up. My older brother, who has always taught me about having pride in my culture, was the first to teach me and my sisters about Dabke [a famous Middle Eastern dance],” shares Ibrahim. I identify myself as an Indian American, and this fact alone brings me confidence in the fact that my parents did their job of teaching me cultural values. They taught me the fundamentals so I could grow from there. They taught me to take pride in my culture so that I would take the initiative to learn more about it and preserve it. This is what I aim to teach my children. I aim to teach my children how to speak in Marathi and about our major religious festivals and why we celebrate them. I aim to teach them to respect themselves and the importance of community. I understand now that I do not need to know everything about my culture. It was never about the quantity of knowledge as much as it was about the quality. After thoughtful reflection, I have made my peace. So now I ask you, what will you teach your children?

It is almost like playing a game of telephone; every generation that the culture filters through, we lose more and more bits and pieces.

- Maarya Ibrahim, 19

by Zainab Jamal photography/Denise Ferioli design/Mayumi Sofia Porto

THE SEX TABOO

Dealing with Sexuality as a South Asian Woman

Content warning: Discussion of sexual slavery, harassment, and unsafe family environments. Names have been changed to protect privacy.

Sex.

ith the mention of this word, my elder’s eyebrows would immediately rise, mouths gape open, and time would move slowly as they ponder my

upbringing. With the sole emote of sex, I would be silenced and hear words like sharam, meaning shame. Considering this, why, when given an activity defined as a human instinct, does it exist as a taboo in the South Asian community? Have we always been this way?

This story is by THE UNIVERSITY OF CENTRAL FLORIDA

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While more widely accepted and normalized in the West, the space for discussion on sexual activity in the East, specifically South Asia, is limited behind closed doors and is not discussed freely with others until after marriage. Safe discussions considering sexuality and questioning gender are rare. Post marriage, sex is traditionally spoken through visual metaphors or in the context of child procreation. While it may seem like these beliefs are rooted in tradition, this was not always the case.

The British wanted to push their ideals forward and “purify” the residents of a foreign land. Due to this, it deteriorated much of the sexual freedom in the past to better uphold Western beliefs and to give leadership to those that best represent Eurocentric ideals. They stripped away the platform of the devadasis by working to outlaw the tradition, leading to the socio-economic tragedy of their community and now being a marginalized community of sex slaves with few protections of their rights. Hijras, too, faced marginalization and isolation. To best ensure that individuals would fit Western and heteronormative ideals, the colonial state aimed to paint hijras as criminals and delinquits as they were the farthest removed from the Western image. Even to this day,they continue to be oppressed. Along with all of this, the West brought in strict labels for sexuality and gender, resulting in increased homophobia and an emergence of the vilification of sex.

Before colonization and the arrival of the West in the early 15th century, sex was viewed as a spiritual and natural occurence— a true culmination of human instinct. Sex was considerably less a taboo as seen in current day society. As a response to this, the East was viewed as barbarians and sexual deviants to the West. At the time, homoeroticism and sexual imagery was common in This repression and conservatism can also be seen in postall forms of Eastern art. Examples could be seen in books like colonial times. Currently, in Pakistan and other Muslim-majority countries, U.S. interference has been responsible for many the “Kama Sutra” or poetry during the Islamic empire. conservative campaigns shown in Western propaganda. In Before the presence of Western imperialism, individuals the pursuit of oil and power, they have sponsored leaders and expressing sexual freedom and/or identifying within a third organizations like the Taliban that were radical extremists. While gender would be greatly respected, especially, the devadasis the U.S. later stepped back on these sponsorships, it led to the and hijras. Devadasi is a title given to women who are devoted loss of many lives and a rise in the policing of women’s bodies to a deity or a temple for their entire lives. As part of rituals and sexuality as a whole. Thus, many of the countries that are or ceremonies, they performed classical Indian dances and deemed as “backward” or conservative today were a result maintained a high social status within the community. When it of outside interference— not their own values. Thus, the “sex came to sexual partners, they were not tied down to marriage taboo” was largely manufactured from a conservative society and monogamy was not expected as the devadasis aimed to that should not have even existed in the first place. serve God. On the parallel, hijras are a sexual and gender fluid community in South Asia. Before colonization, they would also The effects of this taboo is clearly shown through maintain a high social status and were involved in taking care of intergenerational trauma. Megha, a student at the University of financial responsibilities and more. Their choices would not be Central Florida, stated, “I have never had the sex talk with my parents, even mentioning something similar would make them criticized as there were no strict labels for sexuality or gender. unhappy and angry.” Similarly, around the time of the Mughal dynasty, it was considered normal for everyone to harbor partial or full romantic When all we know has been the action of being silenced, our and sexual feelings for the same gender. As a result, they elders can not even conceptualize the concept of sexual believed that there should be no penalty for expressing it; even freedom. Perhaps, the constant policing that our ancestors poets and royals would be open about their sexuality through have faced in the past and the traumas experienced during homoerotic art and poetry. Kings and individuals in power would colonization have impacted both those in the past and us now. have mistresses of all gender identities with no criticism from the public— except the West.

The

Yes, the West. The sexual freedom exhibited by South Asia was seen as savage and in need of reform. As a result, the colonization of India greatly impacted the sexual liberation in a negative way. With the arrival of the British Raj in 1858 came the concept and enforcement of the traditional nuclear family. The nuclear family is generally defined as a construct of a heterosexual cisgendered couple and children. While their policies were aimed for the “greater good” on paper, they mainly benefited the high-caste and bourgeois view of sexuality and feminism.

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“when all we know has been the action of being silenced, our elders can not even conceptualize the concept of sexual freedom.”

Similarly, Aisha, another student at the University of Central Florida, mentioned hiding her relationships and any dating history from her parents. “If my parents found out about my romantic interests or feelings, they would be uncomfortable and punish me,” Aisha said. Given these statements, we have a right to be angry and reclaim the sexuality and freedom that was taken from us and reclaim the taboo to enable a more accepting There are also cases of women speaking out during the #MeToo movement and being open about their sexual harassment. society in the future. This arrives even with the strong culture of victim blaming and never centering sex within a conversation. Looking at this, “we have a right to be angry slowly, individuals are starting to break the thick wall of colonial influence and taboo. and reclaim the sexuality

and freedom that was taken from us and reclaim the taboo to enable a more accepting society in the future.”

While it may seem that our culture is tied by the shackles of taboo and that our present is bleak, the sun is slowly starting to rise above the horizon. Due to the voices of activists and scholars, the knots and pindrops around the discussion of sex, sexuality and expression are slowly being untied. An example of this is the Aurat March held in Pakistan on International Women’s Day. The purpose of this demonstration is to amplify the voices of South Asian women that are tied within the caves of patriarchy. Through movements like this, the abysmal effects of the silence surrounding sex are slowly coming to the forefront and important discussions are finally occurring. In India, there are laws being passed decriminalizing homosexuality that finally allow society to envision a future where a petal from the past can safely reside.

“through movements like [the Aurat March], the abysmal effects of the silence surrounding sex are slowly coming to the forefront and important discussions are finally occurring.”

However, what can we do? Given the systemic, large scale problem, is there any hope on a personal level? At the end of the day, it starts off small, including powering through awkward and difficult conversations. Starting an open and safe dialogue with friends may be the first step. With this, it may be easier to eventually learn to navigate similar conversations when approaching family. However, at times these conversations can lead to unsafe situations, so establishing boundaries and working within a comfort zone is important too. Given the large spectrum and range of sex, sexuality, gender, and more— the best way to abolish the taboo is to be comfortable with it within yourself and understand it on a deeper level. Rather than attach shame or preconceived notions to sex, embrace it and understand it for what it is— a natural process and a human instinct.

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Long Luscious Locks:

Throughout History Historically, long luscious locks were seen as the ultimate beauty standard. In fact, some heavy hairstyles have even proved to be harmful to the health of these women. For example, some of the box Shimada mage hairstyles from Japan and the Eonjun meori from Korea were often so heavy that they caused unwanted health consequences to the women who wore them. Both these hairstyles involved extravagant ornaments and accessories, such as hair sticks and ribbons, as well as wigs for extra volume. According to Kallie Szczepanski at ThoughtCo, hairstyles like the Shimada mage were very heavy, but women had the training to endure the heavy hairstyles which they wore for many days in Japanese Imperial courts. The extra weight often resulted in chronic pains and headaches (which many women experience even today from heavy ponytails or buns). Women in both these time periods were trained to maintain these heavy hairstyles due to the importance of hair in these cultures. To further fit the beauty standards of hair, hair care products such as fermented rice water coconut oil, sesame oil, camellia oil, and amla oil were used all over Asia. Furthermore, certain religions also highlight long hair. For example, in Hinduism, the goddesses are characterized by long hair, reaching all the way to the ground. Ironically, one of the Hindu texts, the Srimad Bhagavatham, specifically outlines the

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fall of dharma and how, in the future, individuals will make futile attempts to change their hairstyles and beauty without realizing that true beauty comes from within. However, many temples, such as the Chennakeshava Temple in Belur and Hoysaleswara Temple, illustrate the lives of early Hindus and feature sculptures depicting hair down to distinct strands. In fact, the use of soapnut and fenugreek seeds as shampoo and conditioner were predominant in the ancient civilizations of South Asia. Similarly, within Islam, the distinction between the two genders is stressed, often implying the need for long hair for women. According to Sukhmandir Khalsa, a Sikh author and president of the Dharam Khand Sikh Academy, in Sikhism, when followers pledge their commitment to Sikhism, they undergo the ceremony of Amrit. A key tenet they follow after the ceremony is that they are to not cut their hair, due to the emphasis on living a natural lifestyle. Early Tibetan cultures also emphasized long hair cultures, with both men and women adorning long hairstyles.

Media Depictions Nevertheless, given this historical background, it is no surprise that hair care and hair culture is still an integral part of societal beauty standards. Within my family and various other families from Asian backgrounds, cutting hair is generally not favored. Malak Said, a second-year Arab American pre-dental student at USF, reflected on her experiences stating, “I know if I were to cut

design/Dencie Devora

or as long as I can remember, I wanted to have long, silky black hair that I could whip around like those models in the commercials. Even today, I still wonder where my infatuation with long hair began. Was it the various movies I watched growing up that equated long hair with beauty? Or the television advertisements that promote hair care products using models with long hair? However, I have come to realize that this obsession with hair and hair care is not so personal. Though long hair requires regular care and proper treatment, it has historically been an integral part of cultural identities. Hairstyles are often linked to the time period, functionality, and gender roles in these cultures. However, what is even more interesting is that these sentiments can still be seen centuries after the beginning of these civilizations.

by Anagha Hesaraghatta

Hair Cultures in Asia

my hair short, they would perceive me as masculine and ugly, like it is an unspoken rule because all of my aunts and older relatives have really long hair.” In the iconic Bollywood movie Kuch Kuch Hota Hai, the transformation of the heroine into the “ideal” beauty is characterized by her hairstyle change, from short hair to long exquisite locks. Quite contrary to Bollywood, many Hollywood heroine transformations feature dramatic haircuts, where they change their hairstyles to short hair. However, the sentiment of long hair is echoed throughout Asia and all over the world as portrayed by the media. Various other shows throughout Asia also center around the transformation of their female characters, which often involve the transformation of their hairstyle. For example, Korean dramas like Coffee Prince feature a transformation of the heroine, which includes the heroine flaunting her new long hair. In other instances, such as The Secret Life of my Secretary (a Korean drama) or Boys Over Flowers (Japanese version), the heroine, who originally has frizzy hair or hair that she ties up, has a transformation that is characterized by straightening her hair and showing it off. Current advertisements also uphold this beauty standard; the image of a woman whipping around her long silky hair is almost an essential part of any hair commercial. Throughout Asia, such commercials are used for natural, century-old traditional hair care remedies, such as coconut oil. These images are echoed throughout other hair care commercials, such as those for shampoo or conditioner. For example, an Indian commercial for Head and Shoulders, featuring Bollywood actors Kareena Kapoor Khan and Saif Ali Khan, focuses on how even though Kareena’s dress and heels got ruined, everything was fine because Head and Shoulders helped her maintain her long silky hair. As much as we hate to admit it, our opinions on hair and beauty are greatly shaped by social perceptions of hair and beauty.

Harmful Effects of these Beauty Standards Another perception of hair comes from social media and what celebrities do with their hair. Hair extensions are often used by celebrities for their daily lives and also for television series. Unfortunately, the market for hair is hard to trace, which can be attributed to the historically horrifying process of obtaining hair. Many times, hair dealers find hair by providing an easy source of money for poorer or disenfranchised communities; illegal hair trafficking is also common in such areas. According to CNN, black hair shipped to the US in 2018 was worth $2.5 million. However, a lot of these hair suppliers from China are alleged to be sourced from forced labor camps in Xinjiang, where ethnic minorities, such as Uyghurs, are being detained. In fact, recently, in 2020, the US Customs and Border Protection reported that a shipment of hair from Xinjiang worth $800,000 had been seized. According to the Asean Post, in Cambodia, poorer women who are targeted often come from rural backgrounds, where they struggle to find sources of income. Thus, many women

sell their hair to earn money. Since many Cambodian women do not understand the hair market and the true value of hair internationally, they struggle to get appropriate compensation for their hair. Similarly, in India, the hair trafficking market targets marginalized communities as well. For example, some women are forced to sell their hair for money due to family and financial problems. Even little children are targets; hair traffickers lure children to shave their hair in exchange for candy or toys. Unfortunately, many consumers on the other end just need hair extensions without the understanding of the process of where the hair is coming from. It brings out the ugly reality of whether the creation of the image of this “perfect hair” through extensions is truly worth the cost for other communities in society.

Conclusion Personally, my hair has always been of importance to my family. When I lived in India, the daily routine of my grandmother braiding my hair before I went to school is a memory I remember fondly. However, I do remember a specific instance when I was in middle school, where I was determined to get a pixie cut (partially due to the influence of my friends from school). My parents, my father especially, were strongly against the idea. He explained that culturally, women in the family wouldn’t cut their hair until the patriarch in the family passed away. The big question is whether it is right to just blame these unfortunate realities on society and culture. Every day we are constantly bombarded with societal perceptions of beauty. What we see on television and especially what we hear from our families impacts how we view our beauty, including our hair. While it is hard to change all cultural stereotypes and traditions in a matter of a short period, it comes from the understanding of beauty as something very different from simply the way our hair looks. It is more important to realize that hair is a form of expression, and we should be freer to express ourselves through our hair.

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From Kanyakumari to K-Pop The Tale of a Princess Who United South India and Korea

16 | spring 2021

Tamil is the oldest living language in the world, and it is thought to have been born before 500 BC. UNESCO has declared Tamil a ‘classical’ language. Tamil is primarily spoken in Tamil Nadu, a state in the southeastern tip of India. However, Tamil is considered a global language as Tamilians can be found in all corners of the world. In fact, it is an official language in other Asian countries like Singapore and Sri Lanka. According to Times of India, Kyungsoo Kim, the consul general of Korea, discovered strong links between the Tamil and Korean languages through research. He found over 500 words in common. Examples include Nan (I), Pul (grass), Nal (day), and so forth. Other similarities include syntax, cuisine, religious practices, games, weaving practices, and more.

Chennai, Tamil Nadu, to deliver a presentation on this topic, he said delightedly: “It is remarkably surprising to see girls playing five stones here just like Korea… I must say I feel completely at home here.” The similarity I found to be particularly interesting was how the Tamil dance Thapattam was very similar to the Korean drum dance. According to Rathina Pugalenthi, a scholar from Tamil Nadu, Thapattam has at least 12 similarities in movements and has a similar group composition of eight members with two drummers. Such specific similarities could certainly not be a coincidence.

But how is it possible for Koreans and Tamilians to share so many cultural similarities when Korea and India are over 3000 miles apart? According to a research paper published in the Shanlax International Journal of Arts Science and Humanities, evidence As I explored the similarities from classical Tamil literature between Tamil and Korean, I written around 600-300 BC shows discovered our shared history. that Tamil Nadu was once ruled When Kyungsoo Kim arrived in

design by Padma Vasanthakumar

A YouTube video I came across years later proved otherwise. As I was browsing through a few K-pop videos, I came across a video explicitly showing Tamil words in K-pop songs. I recognized many Tamil words like mamiyar (motherin-law), mayangada (do not faint), irura dai (stay dude). As I browsed further, I learned that only Koreans call their father Appa like the Tamils. Curious, I started to wonder more about the similarities between the

Tamil and Korean languages.

written by Padma Vasanthakumar

nce upon a time, when I was 12, my family and I went grocery shopping at Costco. The details of this memory are a little fuzzy. Still, I clearly remember standing in the gray-floored aisle. I was impatiently waiting for the spinach ravioli sample when I saw a little Asian boy say, Appa! It sounded just like Tamil, my mother tongue, and I was shocked. The word for father in most languages has the pa sound. Still, the boy’s accent and tone were spot-on. However, as a mere sixth grader, I did not think much of this incident. Maybe the word “Appa” was common in many languages.

by an ancient seafaring dynasty known as the Pandyas. Their maritime trade extended all the way to Rome in the West and China in the East. In fact, Greek texts mention how in 361 BC, Roman emperor Julian received an embassy from one of the Pandyas. Therefore, Tamil merchants could have exchanged cultural practices when they traded with the Koreans. The article also states that the spread of Buddhism from Tamil Nadu could have strongly influenced Korean culture. Interestingly, according to the Korea Post, legend suggests that 2000 years ago, a ship arrived in the Kingdom of Gaya carrying 16-year-old Princess Suriratna of Ayuta (Heo Hwang-ok in Korean). Her parents sent her to find a husband in Korea after receiving a command from the Heavenly Lord in their dream. So, Princess Suriratna married King Kim Suro and had ten children, who would be the ancestors of millions of present-day Koreans. In order to honor their Indian roots, the Korean government started to search for Suriratna’s origin. The legend, which was written by the Buddhist Monk Yeon, only mentions that she is from Ayuta. Noticing that Ayuta is very similar to Ayodhya, a famous Indian heritage site, the Korean government sponsored the construction of a commemorative statue to honor the princess. Every year, many Koreans visit Ayodhya to pay homage to this site.

However, 2000 years ago, Ayodhya was actually called Saketa. Furthermore, the legend suggests that the princess arrived by boat, but Ayodhya was not located in a coastal region. Therefore, another theory suggests that the Princess was from the Ay region ruled by the Pandyas. This region was called Ay Nadu or Ayuta Nadu, which is the present-day Kanyakumari district in Tamil Nadu. Princess Suriratna’s name means “goddess pearl” in Tamil, and the Pandyas were wellknown for their pearls. Another interesting fact is that Princess Suriratna’s tomb features an image of two fish, which is very similar to the classic two-fish symbol depicted on the Pandyan dynasty flag. While such similarities are exciting, according to the Times of India, further research has to be conducted to learn more about the connections between Korea and India.

Exploring through the connections between Tamil Nadu and Korea was an exciting experience. I was especially surprised to learn about the great maritime prowess of the Pandyas and the Koreans. History is like a sea filled with hidden pearls. Unfortunately, the modern Eurocentric education system does not do justice in representing the diversity and beauty of ancient history. I encourage everyone to explore the times before Western colonization and imperialism because there are numerous hidden pearls in the ancient world that are worth discovering.

A few years ago, if people had told me that I was related to Koreans, I would not have taken them seriously. However, tracing back to my ancient roots, I am pleased to realize that I might have had Korean cousins all along. Who knows? Maybe the little boy from Costco and I share a great-great-great-great-great-greatgreat-grandmother!

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Protests Across Asia

A dive into the massive protests in India and Myanmar

design/Ariana Rao

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by Cherie Chick

when our lives are at stake

or the Asian community, 2020 was not only troubled with the pandemic, but also with a series of racism, xenophobia and discrimination. Numerous Asian countries have been fighting battles of their own against unjust governmental policies and actions. The rise and effects of these huge protests that have been happening across Asia should be examined and explored in order to raise awareness of the situations of people in these countries.

INDIA’S

SURVIVAL OF THE FARMERS In September 2020, the three Farm acts were passed by the Parliament of India. The acts were described as an “antifarmers’’ deal by the public which led to protests in Punjab and later spread to the rest of the country. With about 60% of the Indian population in the agricultural sector, the bills gave rise to a lot of uncertainty regarding the livelihood of people, as they gave power to big companies to control the price while reducing their bargaining power. However, these protests in India are not only the abolition of the law anymore, but also Indian government’s long history of corruption and racism. Amritdeep Kaur is a Sikh Punjabi from Hong Kong whose family has had an agricultural background for generations. “It is very obvious that the Indian government is siding with a lot of these rich billionaires and corporations,” said Kaur. “They don’t really care about the general population, and it is very evident that the rich have him [Prime Minister Modi] in their pocket.” “It’s just heartbreaking because my grandparents, they’re still back home and it’s going to affect them because we do own a lot of land and do farming on it,” said Kaur.

The actions by the government reminded her of the 1984 anti-Sikh riots which resulted in the death of 3,350 Sikhs in 3 days. In June 1st of 1984, the Indian Prime Minister Indira Gandhi launched Operation Blue Star - a military action that captured the prominent Sikh leader Jarnail Singh Bhindranwale and his followers. As a response to the operation, two of Gandhi Sikh bodyguards assassinated her on Oct. 31, 1984. After that, the government encouraged the riots as armed mobs started to burn Sikh establishments, especially the Gurdwaras - the place of worship for Sikhs, and murder Sikhs. “The government tried to insinuate between the population (during that time), and now it is the same thing happening,” said Kaur. “They want to control their own country so they are trying to mislead the people by telling them the farmers are actually happy and it is terrorists [sikhs] who are coming in to divide our country.” The Indian government’s propaganda has been successful to a certain extent as there are Hindu nationalists who are speaking out against the protests. Nevertheless, the protests were still a widespread phenomenon all across India with people of diverse backgrounds supporting the cause.

“It is one of the biggest protests that has ever happened.” - Amritdeep Kaur The Pubjabi Sikh farmers have created a huge movement across the country. “It is one of the biggest protests that has ever happened. A lot of farmers from different regions with different cultural backgrounds are coming together,” said Kaur. Many Muslims, Christians and even more have joined the protests as well. Kaur believes that there are four major factors which gave rise to the huge success of these protests.

However, the protests have become increasingly racial and personal to Kaur as a Sikh, due to the response of the government to the protests. Since the establishment of the country, the Sikhs have been a minority group which has faced injustice in the Hindu majority country. Kaur said that the government is attempting to divide the population by painting the Sikhs as terrorists who are trying to fight against the country.

First, the effort of local farmers. Committees of local farmers were on top of organizing themselves and setting deadlines for protests. “They realized that they were not heard for two or three months when they were sitting on the train tracks, then they got really organized (in order to raise awareness),” said Kaur.

“There was a lot of government and police crackdown on these peaceful protesters who are just protesting their rights. You can definitely see a history of the government being very brutal and hostile towards people of different ethnic minorities within India or different religions, as opposed to the majority religion being handled Hinduism,” said Kaur.

Second, the support of non-profit organizations. Many nonprofit organizations such as Khalsa Aid have stepped up to support the cause of the farmers. The CEO of Khalsa Aid - Ravi Singh, is a Sikh man from a farming background as well. Singh has been utilizing his social media accounts to draw attention to the importance of these protests for various people.

This story is by THE UNIVERSITY OF FLORIDA

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Third, the huge Sikh diaspora across the globe. Many Sikhs in different parts of the world have stepped up even when they are far away from home. “A lot of these overseas people, like in the UK, Canada, New Zealand, Australia... are supporting the protest and helping their families back home,” said Kaur.

created by the military at the time of the dictatorship, states that someone who was married to a foreigner or has some foreign links could not become president. However, Aung San Suu Kyi found a compromise with the military that allowed her and the military to rule side by side.”

Last is the pull of resources that protestors provide for each other. Kaur said that the values and qualities that Sikhs possess are an important drive to the ongoing success of these protests. “We have been a very peaceful type of people, and even at protests, we have a trend where people would provide free food so everyone sits and eats together.” With people coming together, there is a huge pool of resources that drives protestors to continue the fight. “I feel like the process is very successful because we all have that one goal in mind so it’s not disoriented people being pushed apart in different ways. Everyone’s just standing united together,” said Kaur.

Monnier pointed out that the cause of the coup d’etat was indirectly but importantly linked to the position of government that Aung San Suu Kyi has been in over the years, as she has been attempting to maintain a good relationship with the military, like her controversial position in the Rohingya crisis, while trying to help the people at the same time.

Even that the protests have gained attention in many parts of the world, Kaur thinks that there is still not enough awareness regarding the matter. “Even in Hong Kong, a lot of people don’t know what is happening at all,” said Kaur. She encourages people to learn more about the situation by interacting with Sikhs and educate themselves on the issues that are happening in the world. She also hopes more foreign governments can speak up against the atrocities done by the Indian government.

MYANMAR’S

RESISTANCE TO COUP D’ÉTAT The morning of Feb. 1, 2021, the day before the Parliament of Myanmar was due to swear in the members elected in the November 2020 election, Tatmadaw, Myanmar’s military, deposed democratically elected members of the National League for Democracy as they claimed that the results of November 2020 as invalid. The tatmadaw then declared power to the Commander-in-Chief of Defence Services — Min Aung Hlaing. Elected president, Win Myint, and State Counsellor, Aung San Suu Kyi, ministers, their deputies and members of the Parliament were all detained. Garance Monnier is a French Political Science and Political Humanities student at The Paris Institute of Political Studies. Monnier has spent more than 12 years of her life in Asia, with 2 of the years living in Yangon, Myanmar. “What has been happening in Myanmar, essentially, is that after a few years of democracy, of supposed democracy, the military junta took over again and established a dictatorship,” said Monnier. “The leading Democratic figure Aung San Suu Kyi could not be the president because in the Constitution, which was

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“The military did not anticipate the fact that there would be so many protests and so much opposition for the coup. The reason is because the new generation has experienced democracy or at least the transition to democracy to know that something is being taken away,” said Monnier. “The new generation knows that democracy is being taken away from them quite violently, and so, they have organized a civil disobedience protest in quite interesting ways.” Harley Lin is a Burmese university student who is currently studying at the Wartburg College. “Now that democracy is in action, the military are starting to fear that they will lose all their power,” said Lin. “So they detain our governments, our current governments, and they try to take that power back by telling the lie that the election was a fraud.” Both Lin and Monnier pointed out the peaceful nature of Burmese protestors, but the military engaged in different forms of violence to threaten, induce fear and harm their people. So far, at least 114 protestors have died because of the protests. “The citizens are peacefully demonstrating, but the military is shooting. They’re spraying them with chemicals at all the demonstrations, killing the protesters,” said Lin. “The military are trying to start a civil war by provoking their other citizens, by shooting and killing them. They enjoy making them paralyzed,” said Lin. The protestors are aware that this is the way that the military is trying to trick them into revolting and prevent the international community from getting involved, but the protestors stay calm. Lin fears greatly about the well-being of his family. There are very minimal things that his family can do to go against the military as they currently live in militaryowned housing and that his mother works at a militaryowned business. He said that even when his mother cannot physically participate in protests, she is very vocal on social media regarding the situation.

According to Monnier, Facebook is incredibly popular in Myanmar as people obtain and spread most of their information there. Seeing the power of voices of Burmese people on the internet, the military has been imposing social media blackouts and curfews in the country. Even so, Monnier drew attention to the creativity ways that Burmese people would engage in to fight back such as lighting up candles after curfew and hanging up posters everywhere. “The Burmese are extremely resilient people. They’ve lived under an autocratic regime for decades and have experienced very short lived democratic transitions. And they’re going back to a sort of autocratic rule, but they’re not about to let this go,” said Monnier. “They’re keeping their heads up high. They’re really fighting this thing. They’re really not people that just lament.” Lin is disappointed with the lack of international support that he is seeing. He thinks not enough people around the world are talking about the issue and that governments and international organizations are not taking enough action against the military regime. “I’m a bit scared that as every other major event that happens now in our world, this is just going to be a passing fad. Then, the media will move on to some other important event and the issue with Myanmar will be alone,” said Monnier. Ultimately, Lin hopes that the military would back down and let the elected government rule as the people wished. “The ultimate hope is to have the military only as a national defense and not with these leaders anymore, but with new people. Then having our government back and start working on equality, human rights,” said Lin. On the other hand, Monnier thinks it is time for the youth to step up and let them build the country that they hoped for.

didn’t secure her legacy,” said Monnier. “She will always be an emblematic figure of the leader of democracy in Myanmar. But I think it’s about time that the youth takes over.” Myanmar is a young country with a very young population, so Monnier believes that it would make sense for young leaders to take over while experienced figures such as Aung Sang Suu Kyi can act as a supportive figure in the transition. No matter what happens in the future, the Burmese people are still fighting right now for the betterment of their country. The situation, injustices and the cruelties that are happening should continue to be reported rather than ignored with tremendous international support.

“Now that democracy is in action, the military are starting to fear that they will lose all their power.” - Harley Lin All in all, there is a strong connection among these protests even when they are fighting for on very different grounds. Governments are trying their hardest to take down their people and discredit their fight. However, people of India and Myanmar are keeping their heads high and standing tall. Giving up is not an option, they are fighting hard because they want the best for their beloved home. The stories of their experiences should continue to be told, learnt and spread. And that, everybody who is part of this international community has the responsibility to help and assist them the best that we can with our most valuable resource — our voices.

“I hope she [Aung Sang Suu Kyi] is going to step down. The reason why is all of this mess happened in a way because she

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The Taal Tribe:

Classical Dance and Indian Americans

yes watching me in the dark. Lights brightly illuminating my face. The wood beneath my feet—warm. The costume on my body felt just right. As if I was meant to be here.

India is a land filled with culture and its colorful remnants. The rich heritage a n d spiritual

It is cumulatively termed abhinaya. Furthermore, these movements are therapeutic and are considered to be holistic towards the well-being of anyone who practices these movements. Dance/ Movement Therapy (DMT), as defined by the American Dance Therapy Association (ADTA), is “the psychotherapeutic use of movement to promote emotional, social, cognitive, and physical integration of the individual, for the purpose of improving health and well-being.”

“The common thing all the parents want is for their children to be exposed to the art and culture of India,” says Shaila Sateesh, founder of SaiNrityala School of Dance and a native of Bangalore who has been teaching locally in Tampa for more than 15 years. “They feel that if they don’t do that, they will lose it because they are growing up here.” Most of the students do not go on to rigorously commit themselves to the dance for 8-10 years or do not undergo the expense required to have a traditional “arangetram” or graduation. A performance for family and friends is a rite of passage. It is like a Jewish bat mitzvah or a Latin quinceanera. Fewer still will continue their dance studies once they leave home, but Sateesh

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design/Trianna Nguyen

Growing up in India, I never felt out of touch with my culture. But my cousins who grew up in the States went through the pains of dual cultures and identity crises. For them, studying a classical dance helped them to find a balance between American and Indian cultures.

By Sanikaa Thakurdesai

Suddenly, the rhythmic beats began, and I was overwhelmed, pouring my feelings out. My hands start forming graceful hastas while my feet take position with hips bent on one side. I tried to reach each and every muscle of my body and moved to the music. I was storytelling. The dance followed, and the rest was history.

interpretations of deities in classical dances are not talked about enough. Among the 7 classical dance forms, Bharatanatyam and Kathak are the most popular dance forms practiced in the United States. These dances are a reflection of the traditional culture in India, and for Indian Americans, this is a great way to understand their native traditions. Primarily comprising three common aspects, Natya, Nritta, and Nritya, classical dances embody facial expressions, body movements, and intricate coordination between the feet and hands.

believes in one thing; “Even though you will leave me, do not leave the dance. It will teach you more than steps.” I personally relate and agree with Mrs. Sateesh because having completed 8 years of training in Bharatanatyam, I am reformed with my outlook to life and relationships. It brought me calm amongst the chaos, in addition to discipline and expressive ways of communicating. More importantly, all classical dance teachers in the States openly encourage students from all religions and nationalities to take up this beautiful art. While keeping in mind the religious backgrounds, classical dances cover spirituality as well. Roma Bordawekar, a member of Rutgers University’s Jhoom from New Jersey believes, “Learning Kathak for over ten years has opened my eyes and mind to something that is greater than me, my culture, and my identity. I aspire to achieve that power of oneness that all my ancestral gurus have claimed to be blessed with.” Most of the movements depicted in classical dances have a deeper underlying meaning. For instance, one of the abhinayas or a piece of dance named Taye Yashoda, which I have learnt, includes Lord Krishna’s mischievous attempts to trouble his mother and the gopis or female villagers. Each and every action was supposed to indicate Lord Krishna’s childhood atrocities. Indian Children often wonder why Lord Krishna is blue. Krishna’s blue “aura,” like the sky or the ocean, is meant to signify his all-inclusive nature,

that he was a charming trickster whose pranks were driven not by a mean spirit but a joyful celebration of ordinary life. And that the most well-known and widely revered of the Indian divinities represents compassion, tenderness, and love. Moreover, classical dances also cover unconventional issues like attraction, love, and sex. This is delineated through powerful expressions and firm movements. This art is not about religion but rather is about culture and spirituality in each one of us. Thus, gurus across the states are encouraging people from all cultures to embrace dance as a means of self-expression. As a renowned dancer, Prabhudeva, says, “Anybody can dance.” Many gurus or teachers are taking uncountable steps across the States to keep our culture alive. For instance, the San Francisco Ethnic Dance Festival and organizations like the Sangam Arts are excellent cultural ambassadors and provide gateways to Indian culture. The “Kalāshraya Dance Festival” celebrates soloists in Indian classical dance. The Indo-American Arts Council (IAAC) Dance festival is also held annually to promote dancers and their passion for this unique art. Most of the reputed universities across the US also have their own Indian dance teams, which proves the growing acceptance of India’s culture among young people. Nowadays, second and third-generation Americans are now

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recognizing the importance and connection to these classical dances. “Classical Dance has helped me both physically, emotionally, culturally, and emotionally. It provides me with a safe space to emote through my movements and be stress-free,” says Sushmita Saji, a Tampa-based dancer and now captain of Bulls Nakhra at USF.

“ This

art is not about religion; but about culture and spirituality in each one of us.

”

She also believes, “In spite of being a Christian, I am grateful to my parents for letting me participate in other religious and cultural events.” In addition to the growing number of Classical Dance schools or nrityalayas in the USA, this culture is slowly pervading into the US media and pop culture. Recently, a Netflix original called ‘Never Have I Ever’ by Mindy Kaling highlighted the brown culture in the US. With Maitreyi Ramakrishnan and Richa Moorjani as leads, the US television industry has definitely evolved itself in including diversity and brown culture. Moorjani, who is a trained classical dancer, owes her success to dance. “Being a South Asian American, I feel proud to be a part of a generation in Hollywood that is breaking cultural stereotypes and being given the opportunity to tell our unique stories,” says Moorjani. Classical dance has definitely given its

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followers a medium of expression and a platform to showcase their passion for culture and traditions. In the past ten years, so many musicals and productions by the ever-increasing nrityalayas have been established to further our gurus’ attempts to spread awareness regarding our culture. The growing popularity of this art is something that I am proud to witness. “Today is the most important day in your dance life,” my guru, Smt Grishma Lele, had blessed me before I performed on stage for the last time as a student of Tanjavur Nritya Shala. That was the last day I wore my sari with the innate ornaments a n d ghungroos tied to my feet. As I completed my routine and heard the shower of applause behind me, I knew that this was not it. I will continue my devotion to dance in some or the other way. We wait against insurmountable odds for something extraordinary to happen to us, only to realize that when it does, we wait again. Ta Ka Dhi Mi, Ta Ki Ta still echoes in my mind whenever I see someone else happily moving to classical beats of music. Dance definitely gave me something to believe that the world is greater than the sum of its parts. It is infinite. It is abhinaya.

rom the hour long episodes to lovable characters, there’s nothing quite like a good, Korean drama. Of course, we have to mention that empty feeling a person experiences when their favorite drama ends. Throughout the good and bad there is a list of K-dramas that have stood the test of time and have been regarded as some of the greatest to ever exist.

It’s Okay To Not Be Okay (2020)

Signal (2016)

A story about two people who unexpectedly cross paths and begins to heal each other’s emotional wounds. Things get more captivating as the drama unveils the truth of their pasts that has been haunting them their whole lives.

A mysterious, walkie talkie allows a detective in 1989 to communicate with a cold case profiler from 2015. With the power of fore and hindsight, the two not only solve crimes, but prevent them from ever taking place.

Some of my favorite parts about this drama were the main character’s chemistry. They were funny, bonded well together (despite their differences), and brought the best out of one another - even after going through harsh realities in their lives. I have a lot of love for the artwork presented in the show, as it made the drama more whimsical with a touch of mystery. We also can’t forget mentions of mental health and inclusion of an autistic character - we rarely get to see that in the drama world, so it makes me happy that they are being brought up nowadays.

There are no words to describe how amazing this drama is. In the many years I have been watching K-dramas, “Signal” is something beyond compare. The plot itself was unpredictable and had me on the edge of my seat at all times. Consider watching it later one—you will definitely be hooked after watching one episode.

(9.5/10)

This story is by THE UNIVERSITY OF CENTRAL FLORIDA

(10/10)

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design/Chi Pham

Sparks’21 K-Drama Recs List

by Cayla Cornista

Crash Landing on Your Friday Night

When the Camellia Blooms (2019) A single mother opens a bar in a fictional town and begins a relationship with a good-natured police officer, who is trying to catch a serial killer. Aside from its “serial killer in a romance drama” plot, it was empowering for women, as we see the main character grow from her old ways and become stronger than she already is. It is a simple, yet heartwarming drama that tells you that whatever obstacles life throws at you, you can overcome it some way, somehow. (7.5/10)

The World of the Married (2020) Based on the BBC One’s series “Doctor Foster”, it tells a story of a married couple whose betrayal of one another leads to a whirlwind of revenge, grief, forgiveness and healing. Content Warning: Contains mature content. There’s always that one drama where you personally feel some type of way, and it is this one for me. The emotional rollercoaster I went through watching this drama was too much to handle. But through it all, it was another drama I was hooked on. While you witness each and every character go through the motions of married life, you were also feeling it as well. I honestly have to give the actors a round of applause for the work they had put in because it is a drama I couldn’t stop thinking about after a while. (9.5/10)

Hello, My Twenties! (2016) A retrospective, youth drama that speaks about the lives of five young women and parades over their love inhibitions, self-esteem issues, school worries and other typical predicaments women in their 20’s usually worry about. I would definitely consider this as one my comfort K-dramas. Great to watch with girl friends as it is relatable and tackles things that typically women usually go through in their 20’s. Each character is very unique in their own way, which is another way you can relate to them. “Hello, My Twenties” is a feel-good drama that presents female friendships and girl power. (7.5/10)

Reply 1997 (2012) Set in the 1990s, the series follows female high-school student Sung Shi-won, who idolizes boyband H.O.T and her five high school friends. As a teen, she was obsessed with a boy band. Now at 33 years old, Shi-won and her friends are reviving their memories at their school reunion. My first and probably favorite “Reply” series of all. Watching this drama gave me a glimpse of how fan culture was during the 90’s in South Korea. The passion and love the character had for her favorite groups was interesting to witness. What’s especially great about this was the guessing game throughout the episodes. We slowly find out who the character ends up with, while also look back into their past, something I haven’t seen in K-dramas. (8/10)

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Fight For My Way (2017) The series follows four friends, who are trying to reach their dreams, while navigating through the harsh realities of life and love. Dubbed as “The Crazy Fantastic Four,” they all start out as individuals who lack abilities. But throughout the series, they grow into themselves. This is something we can relate to, especially in these hard times. Bonus: For those who love the “best friend turned lovers” trope, this one’s for you too! I, for one, am a sucker for things like this, so having that trope plus the realistic, slice-of-life plot made this an enjoyable drama to watch. (7.5/10)

It’s Okay, That’s Love (2014) Centred around the theme of mental health, the series follows a successful novelist/radio DJ and psychiatrist’s lives, who are constantly at odds with each other, but changes when they start living in the same house. Content Warning: Contains mature content I was surprised at how daring the production team was to put this under the spotlight and did it so well. It’s not easy to bring up a topic like this, especially with the underlying stigma it has, but I think it had opened up doors that became included in future Korean dramas. Fair warning, it is not a casual drama to watch. However, I wanted to include it in the list because not only were the performances amazing, but they were able to give careful thought on mental health and a look into the world of those who are going through different things. (9/10)

Honorable Mentions: Crash Landing on You (2019) Oh My Ghost (2015) Kingdom (2019) SKY Castle (2018) Strangers from Hell (2019)

Itaewon Class (2020) Based on a webtoon of the same name, Park Saeroyi’s life turns upside down after an incident in high school and his father’s shocking death. Following in his father’s footsteps, he opened a pub in Itaewon and, along with his manager and staff, strives to become more successful and reach greater heights.

Weightlifting Fairy Kim Bok Joo (2016) Pinocchio (2014) Reply 1988 (2015)

What’s unique about this drama was that it wasn’t your typical revengetype storyline. While it does the “rags to riches” concept, the main character was able to figure out things in different ways than usual. Park Seo-Joon’s acting was also what made this drama unlike other dramas that have this type of trope. The cast was also pretty diverse, as we see the inclusion of a Black character and transgender woman.

Tale of the Nine-Tailed (2020) Moon Lovers: Scarlet Heart Ryeo (2016)

(8/10)

Coffee Prince (2007) An irresponsible bachelor pretends to be gay so he can avoid blind dates arranged by his grandma. He hires Eun-chan to be his lover, not knowing that she is actually a female. Can’t forget to add this classic K-drama! One of things I love about “Coffee Prince” was its on-screen romance/chemistry - the actors made it believable to a point that you feel butterflies in your stomach. It’s definitely a plus if the characters make you feel exhilarated and cringey (in a good way?). (8/10)

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Cultural Cravings

A variety of factors have shaped and influenced the renowned Indian cuisine that many are familiar with today. From historically using spice in an effort to preserve foods during the hot and humid Indian summers of the late fourteenth century to becoming the world’s largest milk producer, Indian cuisine has, without a doubt, created a legacy within itself. In terms of specifics, staples of the Indian diet include long-grain rice, wheat, beans, milkderived yogurts, and ghee, a type of clarified butter. Although regional variations are evident, oil-based frying is often used in food preparation, as evident with the country’s treasured tea time snacks, including ethakka boli [fried sweet plantain], aloo bonda [fried potato], and kachori [spicy fried flour puff]. As expressed by the National Library of Medicine, the Indian diet may have also been shaped by external factors, including economic resources and geographical location. Food scarcity and affordability may have led to the preference for high carbohydrate foods to meet energy requirements such as white rice and white potatoes, while limited access to certain food groups due to regional distribution may have led to the underemphasis of certain nutrients. Unfortunately, according to research by a medical nutrition specialist, Dr. Kathryn Sucher, India’s diet is known to be one of the highest in terms of carbohydrate and fat intake. This combination can lead individuals who regularly eat the traditional cuisine at high risk for metabolic syndrome, including hypertension and obesity. As a South Indian born in the United States, I have had the

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design/Dencie Devora

“The dining table is often seen as a place of familial bonding and eating with loved ones often symbolizes a safe haven from the tumultuous outside world. “

the year. However, one may find themselves at a crossroad when trying to maintain his/her cultural appreciation for these highly palatable native dishes while simultaneously attempting to live a healthier lifestyle. In terms of nutritional status, studies published in the 2014 Journal of Obesity show that Indians have a heightened risk for type 2 diabetes, increased levels of insulin resistance, and higher rates of mortality from cardiovascular disease. A possible culprit for these alarming yet rising risk factors? The Indian diet.

by Sayona Jose

rispy samosas, buttery naan, deep-fried pakoras, and sweet gulab jamuns are only a few of India’s notorious and delicious cultural dishes served to millions on a daily basis. As one of the fastest-growing ethnic groups in the United States, it is no surprise that the Indian culture and cuisine have played an influential role in the globalization of our world. Unanimously, food and culture go hand in hand and play a major role in one’s cultural identity. Food is often used by cultures as a means of expressing joy during celebrations, honoring religious beliefs, or even as simply enjoying one’s company with a loved one. From annual extravagant Indian festivals such as Diwali and Onam to simple weekly family gatherings, an Indian individual can easily expect to feast in creamy and rich Indian delicacies on a frequent basis throughout

“Refusal of food offered by an elder or not eating a dish prepared by the host at a family gathering can be viewed as disrespectful or disdainful.” opportunity to attend a myriad number of Indian festivals, religious ceremonies, and family gatherings filled with the most appetizing and mouth-watering of Indian cuisine dishes. From deep-fried parathas to creamy chicken tikka masalas and sugar-soaked jalebis, it can be somewhat difficult to find the balance between appreciating my culture’s delicious dishes and taking preventative measures to live a healthier lifestyle. Although it may seem easy to refuse the calorically dense and less nutritious options, many cultures, especially Indian, often associate food as a blessing or even one’s expression of love, making it difficult for one to refuse foods offered to them. The dining table is often seen as a place of familial bonding and eating with loved ones often symbolizes a safe haven from the tumultuous outside world. Refusal of food offered by an elder or not eating a dish prepared by the host at a family gathering can be viewed as disrespectful and disdainful. This often leads many to ignore their bodies’ natural hunger cues and eat past satiety. Although a few days of overindulgence may not lead to significant health problems, the repetitive overconsumption of India’s highly palatable and pleasant cuisine can put one at a higher risk for certain diseases and ailments. During my high school years, I began to question where the line stands between maintaining an appreciation for my Indian culture and choosing healthier alternatives.

and social contexts. In other words, it is important to emphasize the nutritional quality of foods a majority of the time, but there is nothing wrong with enjoying cultural dishes without fear of deterring one’s health. I have come to realize that food offers so much more than nutritional values and can instead serve as a connector between loved ones, signify cultural tradition, and display cultural appreciation. I have ultimately grown to realize that although a nutrition label may list the calories present in a food, it will never encapsulate the memories and cultural significance associated with it.

However, after being employed at a local gym and pursuing a minor in Nutrition at the University of South Florida, I have come to realize that there is no need to choose between living a healthy lifestyle and enjoying some of my Indian culture’s infamous specialties. As I have grown older, I have learned that living a balanced lifestyle seems to offer a win-win situation in which I prioritize an adequate diet consisting of nutrient-dense foods while still allowing myself to occasionally enjoy Indian treats with family and friends. Although I am still working on creating this balanced lifestyle through trial and error, I have acknowledged the importance of not viewing all foods solely on its nutritional value, but rather focusing on what it offers through cultural

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come from a family of boat people.

Sitting in my AP US History class and furiously writing notes as my teacher lectured about the Vietnam War was the first time, I truly understood the term—“boat people.” I listened to my teacher quickly discuss the refugees who escaped Vietnam

after the fall of Saigon, an aside to how President Nixon’s Watergate scandal ended American involvement in the Vietnam War. My mother had once described our family as “boat people,” but the context of how our family came to America remained cloudy. This hour and a half lecture was the most comprehensive explanation of the plight of the Vietnamese refugees who fled Vietnam in the 1970s. Growing up, my knowledge of my family’s experiences during and after the Vietnam War was limited. It was not until later in high school when my parents started discussing my grandparents’ past lives in Vietnam. Throughout the years, I pieced together bits of their past lives to create a hazy image of Vietnam. From a cousin, I learned that in Vietnam, my grandparents had a three-story home and a pet pig.

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In the 1970s, at the end of the Vietnam War, my father’s family was one of the thousands of Vietnamese refugees who fled South Vietnam in search of a new home. With their six children, my grandparents gathered all they could carry and snuck onto a fishing boat, leaving their families and homeland behind. However, escaping was only the beginning. Vietnamese refugees survived long voyages at sea, facing storms, hunger, thirst, disease, and pirates. Even if their boats managed to reach land, some countries turned them away. Despite all of this, my father’s family survived and made it to a Malaysian refugee camp where they stayed until they were sponsored to immigrate to the United States. These wartime experiences coupled with the loss of their homeland and culture shock can take a severe toll on refugees’ relationships with their family, new home, and identity.

According to Alperin and Batalova in 2018, the end of the Vietnam War spurred large-scale immigration from Vietnam to

design/Prakash Vasanthakumar

From my father, I learned how my Bà, my grandmother, who knew little English worked as a janitor in a Florida high school to earn money for their family.

Living through traumatic experiences can change an individual’s behavior, personality, and even their biology. One generation’s trauma can also be passed down to subsequent generations. This concept is known as intergenerational trauma or the intergenerational transmission of trauma. According to Sangalang and Vang in 2017, intergenerational trauma, otherwise known as historical trauma, is “the ways in which trauma experienced in one generation affects the health and wellbeing of descendants of future generations.” Historical trauma was first documented in the children of Holocaust survivors who experienced negative mental health outcomes, such as anxiety, depression, and post-traumatic stress disorder (PTSD). Researchers also found that the children’s relationships with their parents were greatly influenced by the knowledge of their parents’ suffering. As the Zur Institute explains, the transmission of trauma may manifest through the children’s identification with their parents’ suffering, feelings of responsibility, parenting patterns, and communication between parents and children regarding the trauma.

by Amy Pham

From my mother, I learned how my Ông, my grandfather, was sent to a re-education camp because he was connected to the South Vietnamese government.

the United States due to US-sponsored evacuations. Thus, many Vietnamese Americans are descendants of Vietnamese refugees. Similar to the families of Holocaust survivors, the traumatic events experienced by Vietnamese refugees can affect future generations of Vietnamese Americans through their parent-child dynamics, assimilation into American society, and relationship with their own identity. Factors that can contribute to worsened health outcomes in the Vietnamese immigrant population include pre-migration trauma, war-related violence, political persecution, and challenges in a new country. These experiences can also influence the parenting styles of Vietnamese immigrants. Additionally, Kim et al. in 2017 explain that discrimination related to cultural differences, language barriers, and low socioeconomic status is associated with higher psychological distress and mental illness. The experience of being torn from their homeland and rebuilding in a foreign country speaks of the Vietnamese immigrants’ resilience but leaves a lasting mark on their future. Voice of OC in 2020 reports that mental health experts have linked their trauma to depression, domestic abuse, and gambling. Furthermore, Tsong in 2016 states that “post-traumatic stress disorder, depression, and anxiety are higher among Vietnamese Americans than other Asians.” Vietnamese American families face negative

health outcomes connected to the social and biological effects of intergenerational trauma. However, the stigma surrounding mental illness in the Asian community stops Vietnamese Americans from obtaining psychological help and allows the mental disorders to fester. The stress Vietnamese refugees experienced continues to affect their families beyond those who immigrated. A study done by Vaage et al. in 2011 explained how a parent’s trauma can disrupt family life and the psychological development of their children. In fact, Vaage et al. found an association between children’s mental

health and fathers with high levels of psychological distress twenty years after their parents left Vietnam. The struggles of Vietnamese refugees immigrating to the United States and assimilating into American society can be passed down through the womb. Intergenerational trauma can also be passed down biologically from parent to child through epigenetic changes, the expression of genes. For example, Nguyen in 2019 explained how refugees with PTSD can pass down high cortisol levels to their children, which could lead to a “greater risk of a hyperactive stress response” and is correlated to anxiety and depression. Therefore, even just having parents who

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experienced some form of trauma can impact a child’s long-term health outcomes. Vietnamese Americans and other Asian ethnic groups tend not to utilize mental health services leaving them with untreated trauma. The stigma surrounding mental illness is prevalent in many Asian cultures and a major barrier to mental health care use. According to Mental Health America, “AAPI [Asian American Pacific Islanders] adults are the racial group least likely to seek mental health services — 3 times less likely than their white counterparts.” It is imperative to consider the basis of intergenerational trauma in the Vietnamese American community to develop effective solutions and treatment. While reflecting upon our history as Vietnamese immigrants can be difficult, the dedication and strength of our families in securing a better future is inspiring. However, it is not just the Vietnamese community that suffers from the effects of intergenerational trauma. Several Asian American ethnic groups have their own experiences and struggles that may affect their mental health outcomes. For the future of our communities, we must address this legacy of trauma. According to Yi in 2020, Asian Americans are the “most understudied racial/ ethnic group in the peer-reviewed literature [and] critically underfunded by the National Institutes of Health.” Additionally, much of the current research combines all Asian American communities as one monolith, ignoring the experiential and cultural differences among diverse Asian American ethnic groups. The lack of knowledge on issues related to Asian Americans is hindering our ability to solve problems such as the effect of intergenerational trauma on Asian immigrant families. Increased funding for research regarding Asian American refugee health outcomes is needed to close the gap of understanding and address these problems. Furthermore, disaggregated data, information specific to Asian American ethnic groups, is integral to targeting ethnicspecific issues. Comprehensive research evaluating the factors that influence intergenerational trauma in the Vietnamese American population will provide the necessary context to develop effective policies to resolve this problem. Developing culturally specific mental health care is one strategy that can help treat Vietnamese patients who suffer from the effects of intergenerational trauma. For

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example, Voice of OC in 2020 discusses how Dr. Chau, the medical director for Behavioral Health Services at CalOptima, has found that “culturally appropriate psychotherapy” has been effective when treating firstgeneration Vietnamese patients. The process of destigmatizing mental illness and addressing intergenerational trauma all begins with starting a conversation. Increasing education on mental health in Asian immigrant communities is one way to destigmatize mental illness in the Asian American community. Working with community organizations and developing educational campaigns to spread awareness on the issue of mental illness and the harms of untreated trauma is another way to normalize using mental health services.

We must take steps to educate ourselves and address the influence of intergenerational trauma in our community. In doing so, we can provide the support our families may need and prevent further detriments from continuing in future generations. While I still have much to learn about my family and the mark the Vietnam War left on our lives, I hope one day I can fully understand the context of our history. There is still more that must be done and understood to address the intergenerational trauma in the Vietnamese community. I come from more than just a family of boat people. I come from a legacy of resilience, fortitude, and hope.

“Tree has roots, water has origin.” - Vietnamese proverb

It’s Either a Dog or Me! Pets in Asian Households

“It’s either a dog or me!” she retorted. Living in America, I noticed how almost all my friends in school had dogs. It’s the key to completing the perfect nuclear family. For my family, we were almost the American ideal. Parents? Check! A son and a daughter? Check! A suburban home with white fences? Check! All we were missing was a big dog named Spot that would run around in our huge backyard. My six-year-old brain could not understand why all my friends were able to have dogs but I could not. I felt like I was missing out. My school friends would brag during lunchtime about how they finally got a new puppy for Christmas. They took naming their new puppy just as seriously as one would

“...Nepalese Hindus, in particular, have an entire religious holiday dedicated to celebrating the loyalty, service, and companionship of dogs called Kukur Puja, or Kukur Tihar.” licked by a dog. There are also reputable scholars, such as Imam Maalik, who disagree on the impurity of dogs, since they are Allah’s creatures. However, the majority

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art/ Ana Maria Sorto & Dencie Devora

“P

leaseee,” I squealed in my high-pitch, six-yearold voice. Typically, glistening eyes and irritating nagging were the perfect ingredients to get my way. I was shocked when my mom was unmoved in this particular instance.

According to a lot of Islamic scholars, dogs are considered unclean in Islam, particularly because they lick everything with their tongue and their saliva is impure. Any area they touch must be thoroughly cleaned. Angels do not enter the houses of dog owners because of the loud and incessant barking of the dog that scares the angels away. Furthermore, dogs are only allowed to be kept for a purpose, such as as a guard dog or farm dog, and must always be kept outside. It is believed by a lot of scholars that any Muslim who keeps dogs as a pet will have reduced blessings in their house. According to DarAlifta.org, a website that outlines several fatwas, or nonbinding Islamic rulings, historically, prophet Mohammed has advised washing any bowl seven times if it has been

design/Ana Maria Sorto

Biscoot + Chai Family Portrait Brothers from another mother

by Raisa Zaman

for naming their first-born son. Instead of sleeping with a stuffed animal, though having a favorite teddy is one of the many joys in life, they would cuddle next to their fluffy companion! How I wished that I could also take my small little chihuahua into a stroller and roam the neighborhood park. Amazed at how wonderful the friendship between an owner and their pet can be, I was determined to talk to my mother. When I asked my mom, she would simply say: “We are Muslims and, if we keep a dog in the house, I won’t be able to pray.” Then, the Islamic explanation would quickly follow.

of scholars vouch for the prohibition of dogs to be kept as pets. Though I was a religious Muslim girl, I always left that conversation with my mom very unsatisfied and heartbroken.

giving them a buffet of Nepalese sweets or other dog treats. Those who do not have dogs will participate in this festival with their pet cats or stray dogs to spread the love to all animals.

This unfulfilled dream of my childhood got me to think about the spectrum of attitudes towards pets in the Asian culture. Some Asian households have a strict nopet policy because they are considered a hassle. Other families welcome pets with enthusiasm. For example, as emphasized by an article by The Humane Society, there is a greater possibility that a Muslim family will have cats rather than dogs because of Islamic influence. In Islam, cats are considered pure and clean. Prophet Mohammed of Islam kept cats himself, and therefore a lot of Muslims keep cats as one of the many ways to connect with their religion. Recently, pictures and videos have surfaced on social media of tiny prayer mats and eid outfits for cats that belong in Muslim families.

“I remember always admiring this day growing up before I had my dog Momo because I thought it was so wonderful that there was a day where we worship and emphasize the beautiful relationship that we have with our dogs and pets. After my family got my dog Momo, an energetic little Bichon Frise, we were so excited to be able to perform kukur puja ourselves with our little companion,” relates Shailee Banskota, a Nepali American student at the University of South Florida. Shailee considers her pets as a part of the family and ardently posts pictures of Momo during Kukur Tihar every year on social media.

“The tradition means that you are pledging to protect, love, and care for your dogs the entirety of their and your life.” -Shailee Banskota “Before we got our cat, our parents were against all pets. However, my sister argued that our Prophet had pets and it would be good for the family,” Bismah Zabih, a practicing Muslim and a third-year student at the University of South Florida, conveys.

“The tradition itself is technically done once a year, but it means that you are pledging to protect, love, and care for your dogs for the entirety of their and your life. I love celebrating kukur puja every year, and I know Momo does too,” concludes Shailee. While we reflect on how different Asian cultures love, adore, and respect animals, it is also important to reflect on some of the more negative attitudes towards pets that can exist, for the Asian perception of pets is a wide spectrum. A quick Reddit search of the thread “AsianParentStories” reveals the struggle that the Asian youth have to go through to convince their parents about the awesomeness of pets. The responses from a pool of comments generally indicate that Asian parents nag about the expense, the uncleanliness, and the time

“We even named our cat Muezza, Mumu for short, because that was the name of the cat that our Prophet had. Our cat was a gateway to getting many more animals. I have had turtles and 20 chickens at one point.” While Muslims enjoy cats, a lot of Hindu families have an affinity for dogs. According to an article from BBC News titled “Nepal festival celebrates ‘day of dogs,’” Nepalese Hindus, in particular, have an entire religious holiday dedicated to celebrating the loyalty, service, and companionship of dogs called Kukur Puja, or Kukur Tihar. This festival is celebrated on the second day of the five-day-long festival of Tihar. Not only are dogs considered a man’s best friend, but they are also messengers of the God of Death Yamaraj and incarnations of the god Bhairava. During this festival, dogs are treated no less than kings. Common ways to pamper them are bathing them, putting tikka, or a red vermilion powder, on their foreheads, adorning them with colorful and fragrant flower garlands called malas, and

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Zuko & Momo

required to take care of pets. They find pets to be a waste of time and don’t find the “use” of them. From my own life observations, I have noticed that Asian parents tend to emphasize practicality, work ethic, and academics as an integral part of life. When I brought up having pets, my father’s very first response was, “As a college student, how will you manage your studies and also take care of animals?” Setting aside 1-2 hours a day for my pets is a priority for me and does not impede on my studies. However, there is a disparity between how secondgeneration Asians view pets versus first-generation Asian immigrants. Son Le, a third-year Vietnamese American student at the University of South Florida, recalls his parents’ reactions before he got a dog.

Leo

“When I brought the idea up, there were a myriad of excuses. My mom complained of allergies and my parents retorted that dogs aren’t useful and simply a waste of money.” Both Son and I started to speculate why Asian parents see pets as a hassle rather than a companion or a family member like we do. To us, the benefits of pets outweigh all the proposed problems, however, Asian parents seem to highlight the negatives more. Then, Son had a revelation:

“Whereas many second-generation Asian Americans have the privilege to simply enjoy pets in their essence and cuteness, a lot of first-generation immigrants did not have the luxury or financial means to keep pets without having use for them.” “It might be because of my parents’ upbringing! They grew up in a Vietnamese village called Long An, and there, everyone treats animals as a commodity to be used. The oxen go through the soil and dig holes so you can plant rice and the chickens are there for food. Since agriculture and farming is a huge part of life there, animals are valued for their usefulness and not perceived to be pets at all.” And there lies the key to the mystery. Whereas many second-generation Asian Americans have the privilege to simply enjoy pets in their essence, a lot of first-generation immigrants did not have the financial means to keep pets without having a use for them. Thus, over time, the attitudes towards animals have shifted.

Although I struggled with convincing my parents of pets throughout my childhood, today, I am a proud mother of two guinea pigs affectionately named Biscoot and Chai (biscuit and tea). How did I manage such an impressive feat you ask? Well, it was a lengthy process for sure. At first, after desperate pleas, my parents agreed to get me my very own goldfish, the standard starter pet for any snotty toddler. After the entrance of Dorothy, my pet goldfish named after Elmo’s goldfish, began years of unlocking levels of animals that we would keep as pets. On the next level, we had small frogs, and on level three we had birds named Happy and Tweety. After years of careful planning and deliberation, my parents finally agreed to have small, caged animals. I have successfully entered level four! I am yet to unlock the final level: dogs and cats. However, for now, I am very happy with my two guinea pig sons. I must point out that though parents protest and whine at the idea of pets, they are the ones who become the most attached. My mother nags the guinea pigs just like how she would her own son, saying, “I fed them six times already, but they still squeal for more! They just eat and sleep all day!” Regardless, I still spot her carefully washing and cutting up lettuce for the pigs. My dad loves feeding and singing to them, but his favorite activity is to put one of the pigs on his stomach and make his tummy bounce so that the pig goes on a little ride. If you are considering a pet but are too scared to get one in fear of your parents, let this article be your sign that you should get a pet anyway. Rather than your mom saying “it’s either the dog or me!” she will say “It’s both the dog AND me!”

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The Globalization of K-Pop A

s the world became increasingly globalized, the music market and industry gradually saw a change in music taste, with one of the preferences being Korean Pop. Beginning with the Hallyu Wave, a phenomenon where the South Korean culture experienced a surge in global popularity, K-Pop groups were able to venture out to more countries. They often targeted the United States, which was associated with many advantages, such as the lucrative music market. However, over the past few years, the globalization of K-Pop posed a lot of harm towards the industry, as shallow portrayal, cultural appropriation, and increasing conflict stood at the center.

“K-Pop globalization helped bring the world closer to us since we can talk openly about K-Pop, which used to be considered nonsense years ago.”

general,

K-Pop

fans

have

been

art/Amy Nguyen

Additionally, there is music catered to so many people in different countries, especially with English and Japanese versions of the songs that the groups released, like EXID’s I Love You or ATEEZ’s Take Me Home. This makes K-Pop much more approachable. Even in the late 2000s, it was rare to find an English version of the song, so the surge of English versions in this generation reflected how globalized K-Pop has become.

extremely vocal about political and social activism, which highlights the presence of K-Pop in the world. For instance, BTS, Bangtan Sonyeodan, roughly translated to Bulletproof Boy Scouts, is a Korean boy group that debuted in 2013. BTS fans, better known as ARMYs, matched a $1,000,000 donation to the Black Lives Matter movement. Similarly, K-Pop fans flooded the hashtag “White Out Tuesday” on Instagram and the hashtag #whitelivesmatter on Twitter with their idols’ pictures or videos in an attempt to drown out offensive and racist posts. According to the New York Times, this stemmed from the messages that fans received from the idols’ music, an example of this being BTS with their overarching message of “Love Yourself.” Using that message, fans were able to use their interest in K-Pop and their love for BTS’s

design/Trianna Nguyen

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However, the popularity of K-Pop itself is a double-edged sword, showcasing the positive aspects of the K-Pop fan community and highlighting the negative aspects in the industry. Looking at the positive side, according to a self-initiated survey which sampled 16 people in 2 countries from age 18 - 21, most of the responses highlighted how they were able to find a lot of friends in different countries. This allowed for more interesting conversations to be initiated alongside cultural exchange. For example, one participant stated:

By Khoa Hoang

Yet, how did the globalization of K-Pop come to fruition? According to a Vox article titled “How K-pop became a global phenomenon,” the wave began in the late 90s when Korean artists like boyband H.O.T, Seo Taiji and Boys, and soloist BoA garnered massive recognition. However, it wasn’t until the late 2000s and early 2010s where groups such as Wonder Girls, who became the opening act for the Jonas Brothers World Tour 2009 in the U.S., and, most importantly, PSY with the memorable

Gangnam Style dance where the world was introduced to K-Pop. Later, groups such as BTS and BLACKPINK made K-Pop more approachable by having at least one English-speaking member. Because of this, K-Pop was able to reach out to audiences in the West, followed by collaborations with famous Western artists such as Dua Lipa, Selena Gomez, and Cardi B.

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f o n o i t a z i h s i s t l e o f d i e l a m e f

coro na v carr irus iers spring 2021 | 37

message for political activism. But once again, K-Pop is a double-edged sword. As K-Pop spread to other countries, there was a cost that came with it. The expansive growth of the community caused an increasing number of internalized conflicts, toxic fan wars. It also gave rise to sasaeng fans, better known as overly obsessive fans, stalkers, and antifans. An infamous case is Josh, a stalker of Nayeon from the girl group TWICE. According to the Bangkok Post, Josh, a TWICE fan from Germany, first made headlines in South Korea when he approached Nayeon in her flight from Japan to Korea, intending to “give Nayeon [his] love letters calmly.” Josh has a restraining order filed against him from TWICE’s management company, which is JYP Entertainment, to prevent any interaction with Nayeon. He has also allegedly threatened to kill anyone that is in close vicinity to Nayeon. Josh is not the only case. There are countless fan wars fueled by the fans’ need to highlight their idols’ achievements, whether it’s in views or a number of streams, in order to prove that their idols are the best. Though this may pose no harm in theory, according to The Star, during April

2019, one BTS fan made a false claim that fans of BLACKPINK paid Spotify to play a BLACKPINK song advertisement before a BTS track can be listened to. Though the fan has come out and apologized, the remnants of the fan wars remained on social media platforms. Things such as flooding spam and hateful comments into music videos to freeze the views or creating rumors to damage the group’s reputation have created rifts in what’s supposed to be a welcoming community. This, in turn, created an irreversible, intimidating community that people dared to not join. Another big part of K-Pop becoming globalized is the racism that idols face in Western media. Not only do idols have to be subjected to mockery regarding their

“ But once again, K-Pop is

a double-edged sword. As K-Pop spread to other countries, there was a cost that came with it. ”

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physical appearances, but they also face imminent xenophobia that prevents them from propelling in the Western industry. The creation of the “Best K-Pop” category in the Video Music Awards by MTV showed the lack of willingness to embrace BTS as a group that could compete on equal footings with Western music. It only got worse. According to TeenVogue, just last year, Sal Govertore, a producer at the Howard Stern show, made offensive remarks to BTS, mentioning that “There’s no way

those guys don’t have coronavirus.” Even when Howard Stern, host of the show, stated that BTS is Korean, and producer Gary Dell’Abate noted that “every celebrity who walks through the [SiriusXM] door is traveling all over the world — not just Asians,” Sal Govertore still recalled that “It was like Chinatown.” The Sal Govertore situation clearly demonstrates that prejudice against K-Pop groups and Asians was always a pressing issue in Western countries. COVID-19 not only shone a light on the anti-Asian agenda in Western countries but also highlighted increasing hate crimes against Asian groups, whether it stemmed from cultural differences, beauty standards, and such. In 2020, the NYPD reported a 1,900% increase in antiAsian hate crimes in New York. In March - September of 2020, 2700 AsianAmericans were reported victims of hate incidents. Assuming that all Asians are carriers of the coronavirus because it originated from China is detrimental as it could encourage xenophobia and gradually normalize anti-Asian acts. In the end, referring to any K-Pop group as a “coronavirus” group is extremely discriminatory, as it not only prevents them from truly succeeding in the Western market but also groups Asia to be a single entity. This act could eradicate the thousand years of history and culture each Asian country has. As K-Pop is getting increasingly popular, the cost that goes with it is not only detrimental to the K-Pop industry but also to the K-Pop artists themselves. Though the industry has seen tremendous growth in fans, the question of whether or not this is beneficial remains a question to be solved.

hen Mitski steps on stage, the first thing she does is confess to the audience that she’s not good at engaging audiences. It feels odd at first, because how else is an artist supposed to connect with their audience? The reality is, Mitski uses her apprehension to her advantage and lets her music, and accompanying interpretive dance, speak for itself, resonating to the core within each member of the crowd. You hear about her troubles, what angers her and what depresses her. You hear about her experiences with love and you hear about her alienation. And when the chorus of “Your Best American Girl” comes in, and she stares piercingly into the crowd, you realize what it’s like to be seen by someone like you.

This connection is first seen in her song “Strawberry Blond,” which appears in her second self-released album, “Retired from Sad, New Career in Business.” “Strawberry Blond” focuses on the singer’s feelings of inadequacy due to unrequited love, and the bittersweet memories associated with the other person that they cannot let

go of because of the nostalgia. This nostalgia is tied to things that the narrator associates with their crush, such as strawberry blond hair and the stereotypically white pastoral setting they both lived in, where one sticks out while the other blends in seamlessly. Reminiscent of summer, strawberry blond hair is considered the epitome of candid, white beauty. The narrator longs for “a life in your shape” and the ideal the crush represents, aching over their inability to have a place in their crush’s life. The narrator then says they “follow the white lines,” a double entendre that literally refers to the white lines on the road but figuratively refers to the life path white society has set for her to follow. In the summer of 2020, “Strawberry Blond” saw a surge in popularity as the summery themes and plucky folk chords resonated with the niche internet subculture “Cottagecore,” which focuses on an idealized rural life and romanticizes western agriculture. The community had been criticized in the past for pushing colonialist and Eurocentric settler values, making the adoption of “Strawberry Blond” into the subculture an uncritical celebration of everything

This story is by THE UNIVERSITY OF CENTRAL FLORIDA

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art & design/ Denise Ferioli

Much of her music focuses on love and the experience of being visibly Asian in predominantly white places and the lack of belonging it comes with, as these themes are tied together in her life. The rejection she experienced in life, both societal and romantic, had been a result of her being an outsider due to her race, and is thus reflected in her music. Mitski addresses this in an interview with The Line of Best Fit: “I write personal stories about relationships, and living in this world and being a human being…but I happen to live in a world which views me as an Asian American.”

by Asma Ahmed

Mitsuki Miyawaki is a Japanese American indie and alternative rock singer-songwriter. She studied at SUNY Purchase College’s Conservatory of Music, where she self-released her first two albums: “Lush” and “Retired from Sad, New Career in Business.” Her work has been nominated for awards such as the Libera Awards and the Grammys, the music video for her song “Nobody” even winning the Libera Award for Music Video of the Year. All of her music is drawn from her personal experiences, such as her life as a college student entering young adulthood, unrequited love and her experiences as an Asian American.

the song criticizes and an erasure of its inherent racial commentary. Furthermore, the adoption of this song resulted in farm animal adaptations of “Strawberry Blond,” such as “Strawberry Cow,” causing backlash for whitewashing as a song about the unattainability of whiteness had been turned into a cute song about animals. Mitski further explores her feelings of alienation and inadequacy as she revisits the topic in her fourth studio album, “Puberty 2.” In the music video for the song, “Happy,” this theme is visualized. Featuring an Asian American housewife in the 50s, “Happy” translates racialized inadequacy in the form of a crumbling relationship as the woman’s husband cheats on her with different, glamorous, white women. These feelings are hinted at over the course of the music video, in scenes such as her disappointing her husband while serving him, her finding locks of blonde hair in his clothes and finding a purse with even more hair and “for my blue-eyed cookie” embroidered within. The purse scene is then cemented by the woman looking at the mirror, her brown eyes reflecting back at her strikingly. Throughout the video, there are cutscenes from the white women to the Asian woman, the former being praised by the man while the latter cries alone, visually depicting the feelings of inadequacy the housewife feels in comparison to the other women. The lead single of “Puberty 2,” “Your Best American Girl,” is much more explicit about Mitski’s experience with racial discrimination. The narrative of the song refracts into double meaning, where at face value the song represents the turmoil of understanding one being too different from their partner, though in depth represents the cultural divide Mitski experienced as a Japanese immigrant in America. As the song opens, Mitski establishes contrasting metaphors, starting with the big spoon and the little spoon, where the former refers to her lover and the latter, herself. She states, “But, big spoon, you have so much to do/ And I have nothing ahead of me,” to set up their differences physically and in terms of status, as his future holds so much opportunity while hers holds nothing ahead of her. Mitski then compares her lover to the sun that’s “never seen the night” as he virtually exists at the center of everything and blinded by his own light, or his upbringing and privilege, and therefore unable to see those in the darkness. Essentially, he is everything unattainable for an outcast, like Mitski, but is blind to it. Contrastingly, Mitski is “not the moon, [I’m] not even a star/ But awake at night [I’ll be] singing to the birds” as she does not have a light of her own but exists in darkness. All she can do is sing about her experiences in hopes that someone will hear her trying to move past the darkness and lack of opportunity. She wishes to be seen, and wishes to be heard in spite of an environment that tells her she is undeserving. The greatest comparison in the song is a personal one, directly referring to the differences in their upbringing in the chorus: “Your mother wouldn’t approve of how my mother raised me/ But I do, I think I do/ And you’re an all-American boy/ I guess I couldn’t help trying to be your best American girl.” In the chorus, Mitski is painfully aware of how her lover’s society perceives and disapproves of her, and as a result, attempts to become the “Best American Girl.” For many young Asian Americans, this means assimilating into white American “culture” at the cost of rejecting their own. She then compares their mothers in homage to her culture and the importance of family values where she is aware and apprehensive of

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how her Japanese mother’s parenting differs from traditional (white) American families. As the song progresses, Mitski comes to regret wanting to conform to American society and realizes there was nothing wrong with her upbringing. In the final chorus, she admits: “Your mother wouldn’t approve of how my mother raised me/ But I do, I finally do,” and begins to embrace her mother’s upbringing and herself. The song’s meaning is driven home by the accompanying music video, featuring Mitski herself sitting across from a white man. In the music video, the two appear to get along until their incompatibility becomes evident when another woman appears, a white woman outfitted in a fringed crop top and flower crown as a visualization of a youthful American. As the song progresses, Mitski grows into exaggerated self-love, paralleling the engrossed love of the couple across from her, following along the line “but I do, I finally do” and ends the video playing her own music and walking away from the couple, and their ideals. She is finally able to overcome her feelings, setting out to create her own path with her love, rather than yearn for the love of others. By playing her guitar and walking away, she resolves the line of “singing to the birds,” now “singing” for herself out of self-love. Mitski finally overcomes her feelings of not having the unattainable— love and acceptance in white spaces— by deciding to take it for herself anyway, giving us her most recent studio album, “Be the Cowboy.’’ The title of the album in particular is Mitski’s response to overcoming the outsider’s struggle in being accepted as American as she takes a pillar of American iconography and makes it her own. To GQ Magazine, Mitski states: “When I say ‘cowboy’ I mean the ideal swaggering Clint Eastwood cowboy. In my daily life I tend to be the quintessential Asian woman so I thought, ‘What if I was a tough white cowboy?’ This album is about not taking responsibility for your mistakes. Just fucking up and being like, ‘Whatever.’ That’s what a white guy would do. In cowboy movies they’re destroying a town but they’re the hero. I’m entitled to these things.” Mitski is no longer holding herself back with the idea that she isn’t American enough, but she also understands that being a part of Asian representation doesn’t mean that’s all there is for her. “Be the Cowboy” as an album shows Mitski as an artist who is in control of her own narrative as the songs follow an exaggerated persona, essentially her Cowboy. In her song “Remember My Name,” the narrator comes to terms with their loneliness and dissatisfaction, and decides to aggrandize themself, much like how the album is made as a narrative to separate Mitski’s past and present works. At first, it seems like rejection; however, it is a bold statement of selfindulgence that comes from a place of self-love. Over the course of her discography we can see the path from lamenting being an outsider, to understanding and accepting the fundamental differences in cultural upbringings, to realizing that identity isn’t all there is to Asian Americans and letting herself choose how she is defined rather than letting those around her define her. If she is going to stand out, it will be on her own terms: Accepting all parts of her identity and taking them by force to forge something new altogether.