By Christine Reiko Yano
After international battle II, eastern american citizens in Hawai‘i sought to carve a good area of interest of public citizenship locally. In 1953 individuals of the Honolulu eastern Junior Chamber of trade and their better halves created a attractiveness contest, the Cherry Blossom competition (CBF) Queen festival, which speedy turned an annual spectacle for the growing to be city inhabitants of Honolulu. Crowning the good Girl analyzes the festival via its many years of improvement to the current inside a number of frameworks of gender, category, and race/ethnicity. Drawing on broad archival learn; interviews with CBF queens, contestants, and organizers; and player statement within the 50th Annual pageant as a volunteer, Christine Yano paints a posh portrait of not just a good looks competition, but additionally a community.
The research starts with the topic of attractiveness pageants in most cases and Asian American good looks pageants particularly, interrogating the problems they elevate, embedding them inside of their histories, and studying them as a part of an international tradition that has taken its version from the pass over the US contest. bankruptcy weaves a posh photo of the explicit old and modern contexts of the CBF Queen competition in its infancy by means of impending the competition from assorted views, together with that of its organizer, the Honolulu eastern Junior Chamber of trade. bankruptcy 3 examines the early improvement of the CBF within the Nineteen Fifties and Nineteen Sixties, its glory years. Yano will pay shut cognizance to where of the CBF in gentle of inner divisions in the eastern American neighborhood, interethnic relatives in Hawai‘i, tourism, Nikkei groups within the continental usa, and kin with Japan. She follows the competition through the many years into the Nineties, including corresponding "herstories"—extensive narratives drawn from interviews with CBF queens. every one narrative is preceded by means of a remark that issues up the subjects of the interview and the altering position of jap American ladies and the CBF by way of race/ethnicity, gender, and id. The paintings concludes through framing problems with race, ethnicity, spectacle, and group in the intertwined topics of niceness and banality.
In tying the Cherry Blossom pageant Queen competition to photographs of neighborhood, <i>Crowning the good woman demonstrates the ways that public occasions reminiscent of fairs and wonder contests are significant to performances of id, tradition, social type, and politics. will probably be of certain curiosity to scholars and students operating in anthropology, sociology, historical past, ethnic stories, and women’s reports.
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Additional info for Crowning the Nice Girl: Gender, Ethnicity, and Culture in Hawai'i's Cherry Blossom Festical
The Miss America protest of 1968). This juxtaposition only points up the disparity between many Asian American beauty pageants (and perhaps beauty pageants as a whole) from liberal political movements. Displaying the body is closely tied to issues of morality in mainstream American society. However, within an Asian American context, the same issue is mapped onto a national/cultural terrain. Participating in and organizing a beauty pageant may be seen as a quintessentially American, and therefore assimilationist, activity.
9 Kotani explains: 42 chapter two As Nisei businessmen and professionals established firms which served a multi-ethnic clientele, the economic advantages of fluency in the Japanese language declined. When ojichan [sic] (grandfather) and obachan [sic] (grandmother) died, use of the Japanese language in the Japanese American family household also died. 10 Although Japanese media institutions began their decline during this period, other cultural events in the realm of popular entertainment and sports represented a spike of interest in things Japanese in Hawai‘i.
I have developed techniques that allow individualization of the size and shape of the eye thus achieving an appearance that accentuates and flatters the natural character of the Asian face. (McCurdy 2004) This doctor and others deny that such surgery “Westernizes” the Asian face. Indeed, because some people of Asian descent have “double-lidded eyes,” one might suggest that the ideal is within an Asian frame of reference, rather than white. If this is the case, it is worth noting that it is not necessarily an aesthetic that existed in premodern Asia before the influx of Euro-American goods, media, and people.