In the summer of 2018, I—like many of my other Asian American friends—became an employee at a bubble tea shop (Sharetea to be more specific). I donned the black uniform that had a cartoonish, yet ugly, drawing of a milk tea drink on the front with the stupidly large catchphrase, “It’s Bobbalicious!” scrawled beneath. I learned how to cook tapioca pearls until they were the perfect softness and chewiness with a slight hint of brown sugar. I learned that forgetting my beater shoes at home resulted in a Thai tea being spilled all over my white AF1s only a few minutes after clocking in. I learned that even when it’s Christmas Eve and Christmas Day, people still come in for bubble tea (but the tips will be much more generous). But most importantly, I learned that I NEVER WANT TO WORK AT A BUBBLE TEA SHOP EVER AGAIN.

Bubble tea (珍珠奶茶) originated in Taiwan during the 1980s with two rival tea houses laying claim to conceiving the addictive beverage: Hanlin Tea House in Tainan and Chun Shui Tang in Taichung. After the United States Congress passed the Immigration and Nationality Act of 1965, waves of Taiwanese immigrants began flooding into America from the 1960s through the 1990s. Like many other Asian immigrants, Taiwanese immigrants began their lives in America by entering the restaurant industry. Alongside their affordable and Westernized Asian food, many of these restaurants also sold cheap bubble tea on the side for no more than a dollar. In the early 2000s, Tapioca Express, Lollicup, Quickly and TenRen emerged as the first stores that catered specifically to bubble tea. Many of these early bubble tea shops were owned by Taiwanese immigrants and became welcoming spaces for the young Asian diaspora. For many Asian diaspora, including myself, these bubble tea shops are familiar territory: the worn out card sets that inevitably had a missing a card or two; the laminated, handwritten menus; the small and slightly sticky tables that were always crowded with more people than there were chairs.

For me, bubble tea is associated with nostalgic childhood memories. From pre-school until my sophomore year of high school, I spent every Sunday at Chinese school. The only thing that got me going through those arduous six hours was knowing that my mom would be waiting for me with a black milk bubble tea that she had bought from the local Chinese supermarket food court. Even when I became old enough to drive myself to go get bubble tea, my mom would always be there with a bubble tea in hand (although my tastes did become more refined and I moved onto exclusively fruit teas). Bubble tea became associated with a feeling of comfort and love. 

In 2013, the Fung Brothers released a music video titled “Bobalife”. The song, set to the tune of Owl City’s “Good Times”, describes the joys of bubble tea with the lyrics proudly proclaiming “we living that boba life!” Following the release of this video, bubble tea began to explode in popularity in 2014. Bubble tea shops have also become increasingly accessible. For example, in recent years, more and more bubble tea chains from Asia such as Xing Fu Tang and Tiger Sugar have made their way to North America. When I was younger, there were only a few locations where bubble tea was available; now there are more locations in a 10 mile radius than I can count on my fingers. Many bubble tea shops have also started following the popular trends of Asian bubble tea shops such as cheese foam and brown sugar boba. Facebook groups such as Subtle Asian Traits have also contributed to the ever growing popularity of bubble tea with the use of memes and witty posts.

I grew up in a predominantly white neighborhood and was one of the few Asians at my high school. As I grew older, I began to frequent bubble tea shops more. I started spending more time there, whether it was studying or catching up with my friends while we took turns playing card games. More times than not, it would be a friend behind the counter which led to discounted drinks with free toppings. Like many of my other friends, bubble tea slowly became a part of our cultural identity as Asian diaspora. For one, Asian culture is largely food oriented. Food is our love language and we find enjoyment in sharing it with our friends and family. Food becomes a centerpiece in our lives, a mutual ground which we descend upon to relish in each other’s company. Many of us also grew up with traditional Asian cuisine; hence the toppings in bubble tea beverages such as herb jelly and red bean are not foreign to us, but rather a taste of home. Bubble tea shops are also a readily accessible common ground for many Asian diaspora. They have become the Asian equivalent of coffee shops, a space that facilitates familiarity, friendship and belonging. A space where being “Asian” is acceptable and even welcomed and nurtured. The act of grabbing bubble tea is an affordable and recognized way for Asian diaspora to take part in each other’s shared and lived experiences. There are those that argue that Asian-Americans attach themselves to bubble tea as culture because they lack a culture of their own. However, I disagree with this statement. Bubble tea has grown to be a cultural icon largely representative of the Asian community and that is something I take pride in. I take pride in the fact that something from my community has become so popularized and accepted. I take comfort in consuming something that reminds me of home, especially when I’m thousands of miles away and the one thing that can bring me a feeling of peace is a simple bubble tea from my local shop. And I don’t think that’s anything to be ashamed of. 

Throughout ASTU 100, we have covered a wide range of topics, from life narratives to bearing witness. One topic that I constantly refer back to is that of counter narratives and how they act against the dominant framework put forth by society. My final blog post will focus on counter narratives, in particular life narratives from Humans of New York. 

In their reading “Conjunctions: Life Narratives in the Field of Human Rights”, Schaffer and Smith discuss how counter narratives from marginalized groups allow dominant communities “occasions for witnessing to human rights abuse” (4). Marginalized groups are often overshadowed by the dominating party in society, making it difficult for them to have their voices and stories heard and told. Schaffer and Smith argue that local movements “generate climates that enable the reception and recognition of news stories… offering members new or newly valued subject positions from which to speak and address members of their own community” (4). One such local movements (although not so local anymore) is the popular blog and media site Humans of New York

Humans of New York is the brainchild of photographer Brandon Stanton. What started out as a simple photography journey around New York City has now turned into an international phenomenon, amassing over 20 million followers on social media. While Stanton’s original plan was to “photograph 10,000 New Yorkers on the street and create an exhaustive catalogue of the city’s inhabitants”, his work has taken him all around the globe, documenting and recording the stories of thousands of individuals. Stanton’s site is an archive of life narratives and stories ranging from prison inmates to refugees. His site gives raw, unfiltered and first hand encounters from individuals. I am most interested with his work concerning refugees, in particular his recent work with Rohingya refugees.

BBC has reported the Rohingya crisis to be one of the world’s fastest growing refugee crisis. Although there has been massive amounts news coverage on the crisis and the United Nations calling the massacre of Rohingya Muslims a form of ethnic cleansing, Myanmar has continued to deny such claims. During the month of March, Stanton began photographing and documenting the lives of Rohingya refugees. He also created a fundraising page to build bamboo houses for the refugees. The refugees were male and female and ranged from young children to the elderly. They told harrowing stories of military troops firing indiscriminately while villagers attempted to flee, villages that were set on fire, mothers who were forced to abandon their children etc. These stories that Stanton has documented are much more intimate and raw than what we might see and hear from news outlet sources. By personally approaching and asking these refugees to share such personal stories, Stanton is able to provide a platform for these refugees to be heard, and with such a large social media presence/following, these stories have managed to garner massive amounts of public attention. Stanton turns the spotlight on  Rohingya crisis, framing it as a situation that is in need of public attention.

Final Thoughts

Our CAP stream is “Global Citizens”. What exactly does it mean to be global? Does it mean that we should work towards a more connected and globalized world? I think for us to be global citizens it means that we need to be aware of the happenings around the world, whether they are good or bad. It means that we need to acknowledge the fact that there are marginalized groups in society and that we have enforced hegemonic frameworks that act against such groups. We need to pay attention to these hegemonic frameworks and find ways to incorporate the voices of the marginalized that will help to break down these frameworks. Rather than running away from these issues, we need to find solutions that will help foster a more globalized, accepting and hospitable environment for all peoples.

Works Cited

“Myanmar Rohingya: What You Need to Know about the Crisis.” BBC News, BBC, 16 Jan. 2018, www.bbc.com/news/world-asia-41566561.

Schaffer, Kay and Smith Sidonie. “Conjunctions: Life Narratives in the Field of Human Rights.” Biography, vol. 27, no. 1, 2004, pp. 1-24.

Stanton, Brandon. “Humans of New York.” Humans of New York, www.humansofnewyork.com/.

The United States has an extremely volatile and racially charged history with blacks that still carries on until present day. In the United States, instances of police brutality and killings of African-Americans at the hands of police officers have become so frequent that many Americans have become desensitized to such happenings. And while such events are highly disturbing, media reporting on these events is equally disturbing.

In his article, When the Media Treats White Suspects and Killers better than Black Victims,  Nick Wing analyzes the discrepancies between news headlines of white suspects and black victims. Wing argues that “news reports often headline claims from police or other officials that appear unsympathetic or dismissive of black victims”. In comparison, news articles on white suspects and accused murderers are written with “an air of disbelief at an alleged white killer’s supposed actions”.

In the aftermath of the shooting of Michael Brown by police officer Darren Wilson, the Los Angeles Times ran side by side articles on Brown and Wilson; however the headings (and reportings) for each person were drastically different. While Wilson’s article heads as A Low- Profile Officer with Unsettled Early Days, Brown’s article is titled A Teenager grappling with Problems and Promise. Brown’s article calls him “no angel”, categorizing him as a troubled and rebellious teenager who had dabbled in alcohol and drugs; on the other hand, Wilson’s article highlights his contributions to the police force, describing him as “a gentle, quiet man… a distinguished. Wilson’s actions are seemingly dismissed, portrayed as acceptable due to the fact that his experiences came from a department “that wrestled historically with issues of racial tension, mismanagement and turmoil; the article seems to say that Wilson’s actions are not his fault but rather that of the police department. Wilson’s article correlates with Wing’s analysis that news outlets “appear to go out of their way to boost the suspect’s character”.

The media is supposed to provide society with accurate and reliable information; however, as seen in Wing’s article and the discrepancies between Brown and Wilson’s articles, media framing of black people is often unfavourable and discriminatory, further perpetuating racial stereotypes. Leigh Donaldson points out that the misrepresentation of blacks in media “create problematic attitudes in audiences… a persistent antagonism toward black men”. The dominant portrayal of a black person in media is that of a thug, someone struggling with unemployment, poverty and drug addiction. Such portrayals often cause black people to internalize these stereotypes, causing them to become victims of society’s perceptions. The media is a powerful and influential force, capable of shaping popular attitude, belief and opinion. If the media chooses to create favorability by burying the truth behind discriminatory headlines, then it is ultimately up to us to find it; and if not for our benefit, then for the sake of the wronged. 

WORKS CITED

Donaldson, Leigh. “When the Media Misrepresents Black Men, the Effects Are Felt in the Real World.” The Guardian. Guardian News and Media, 12 Aug. 2015. Web. 04 Mar. 2018.

Eligon, John. “Michael Brown Spent Last Weeks Grappling With Problems and Promise.” The New York Times. The New York Times, 24 Aug. 2014. Web. 04 Mar. 2018.

Robles, Monica Davey and Frances. “Darren Wilson Was Low-Profile Officer With Unsettled Early Days.” The New York Times. The New York Times, 24 Aug. 2014. Web. 04 Mar. 2018.

Wing, Nick. “When The Media Treats White Suspects And Killers Better Than Black Victims.”HuffPost Canada. HuffPost Canada, 06 Dec. 2017. Web. 04 Mar. 2018.

Amazonia: The Rights of Nature is an exhibition at the Museum of Anthropology (MOA) curated by Nuno Porto displaying Amazonian Indigenous feather works, ceramics, basketry, textiles, ceremonial dress etc. On MOA’s website, it states that this exhibit aims at “challenging visitors to examine their own notions toward holistic well-being”. While walking through the exhibit and admiring the various objects, I saw this exhibit not only as an educational resource for the public but also as a wakeup call to the Western world to pay more attention to the silenced voices of the Amazonian Indigenous people.

The exhibition focuses not only on the Indigenous tribes of the Amazon, but also the effects and burdens the Western world has caused for such tribes. Prior to the arrival of settlers, Indigenous tribes had lived in the Amazon for thousands of years, dependent on the forest for their well-being and survival (MOA). With the arrival of Europeans came slavery and disease which took millions of Indigenous lives. In recent times, the West has once again encroached onto Indigenous land: illegal logging (which has resulted in deforestation at an astonishing rate), various oil and gas projects, rubber industries and most recently, climate change. Such activity have displaced a multitude of Indigenous people. For example, the building of various dams have many Indigenous people protesting as they have seen the effects (the eradication of poor neighborhoods without a second thought). Such actions by the West have been in successful in silencing the voices of the Indigenous people, making it near impossible for them (the Indigenous people) to retaliate.

This type of silencing by the West is reflected in the six feather works that the Royal British Columbia Museum donated to MOA. The plaque accompanying these pieces say that “they arrived with almost no information and no reference to their origin” and that such lack of information is “deeply colonial” and “a way of silencing the people who made and used them, of excluding them from the conversation”. In his article “Of Things Said and Unsaid: Power, Archival Silences, and Power in Silence, Rodney G.S Carter discusses how archives are responsible for “the continuing existence of of the physical traces produced by members of society in their activities” as well as being “keepers of a society’s collective record of the past” (220). Museums, like archive, are keepers responsible for preserving information about different people and their cultures, values, traditions etc. By receiving these pieces with no information on their origins, MOA is deprived of valuable information. Such deprivation is demonstration of power and dominance by the West, a way for “these powerful groups [to]… use their power to define the shape an archives take” (Carter 217). However, by putting these objects on display, the museum is acknowledging that there is a silence and there is something missing. We, the public, must also realize that power has been exerted over these marginalized groups and, as Carter states,  “investigate, interrogate, and attempt to understand the contexts that gave rise to the silences” (230).

Last term, I took Introduction to Cultural Anthropology with Professor Wade Davis. Throughout the course, Professor Davis always emphasized that “anthropology allows us to look around our own world and see more deeply” and that  “every culture has something to say and each deserves to be heard”. If we continue our ways of enforcing power over marginalized groups, we risk the eventual eradication of these groups from societal memory and history. Although we may not have the power or resources to physically combat against such forces, the first and perhaps most important thing we can do is find and listen to the voices of the silenced because only then can we begin to bring their stories to light. 

Works Cited

Davis, Wade. “Century of the Wind.” UBC, Vancouver. 29 Nov. 2017. Lecture.

Elkaim, Aaron Vincent. “Amazon Tribes Stand Up for Their Survival.” National Geographic. N.p., 23 June 2017. Web. 19 Jan. 2018.

Porto, Nuno. Amazonia: The Rights of Nature. 10 Mar. 2017 – 18 Feb. 2018, Museum of Anthropology, Vancouver, BC.

What comes to mind when you think of Facebook?

Mark Zuckerberg?

Your friend’s newest relationship status?

Or is it embarrassing baby photos that your mom has posted and so thoughtfully tagged you in?

Previously, Zuckerberg had created Facesmash (Facebook’s predecessor), a website set up as a “hot or not” game. Facebook was launched in February 2004 by Mark Zuckerberg as a social networking that profiled students and staff at Harvard. Now, Facebook has grown into one of the world’s biggest social media platforms with two billion (and counting) users.

Like every other social media site, Facebook has grown and evolved over the years. One of the most obvious places one can see this evolution is through one’s own timeline. Looking at the two photos below, one can see the new additions and features Facebook has added since its launching. An “introduction” feature on the left side allows you to customize what you want people to first see about you (featured photos, life motto, what makes you happy etc). Facebook gives you the option of making information such as your hometown or the university you’re currently attending public or private. When you click on your hometown or university location, Facebook opens a new tab on to your hometown/university. For example, when I click on “Hong Kong”, Facebook pulls up a new page where I can view different restaurant locations and reviews throughout Hong Kong. This goes to show how global Facebook is becoming and how it’s come to incorporate various elements from other social platforms (the restaurant reviews are reminiscent of Yelp).

But perhaps, one of the most noticeable features of Facebook, are the ads that frequent your news feed. Ads have become quite common on other popular social media platforms such as Instagram, Snapchat and YouTube. We’ve all seen these types of ads. It’s almost impossible to scroll your news feed without coming across an ad attempting to sell you Maybelline’s newest and BOLDEST mascara. For me, many of the ads that pop up are fashion and fitness related, based on the pages (like Adidas and Zara) that I’ve liked and followed. When one of these ads show up, you can actually click “about this ad” and Facebook will give you reasons on why you are seeing the ad. A New York Times article describes how “Facebook’s primary ad system plugs straight into the Facebook News Feed”. The article also goes on to explain how ads are geared towards people’s particular interests, the post and pages they’ve liked and shared etc.

“On Facebook, people describe themselves and leave all sorts of digital breadcrumbs that show their interests. Then Facebook matches these with other data it collects”.

Whether we’re aware of it or not, all these social media sites revolve around some type of algorithm designed to get the most amount of views, likes etc. In Safiya Nygaard’s YouTube video, “I Bought The First 5 Things YouTube Recommended Me”, she points out Google’s algorithm and how ads are shown based on the types of video you watch, gender, location, websites you’ve visited etc. And we have all experienced this in some way or another. We decide to one day casually browse Forever 21 in hopes of looking for a nice skirt and the next day, our Facebook feed is choke-full of various Forever 21 ads. A recent Forbes article writes that “the algorithm behind the [Facebook] News Feed determines which posts people see from friends, advertisers and other sources, and the order in which they appear depending on how users responded to previous posts.”

Facebook has become an worldwide social media platform where many go to share pictures from their latest vacations or to view a friend’s wedding album. It’s enabled us to keep in close contact with people who are miles away from us. It’s became a place where people such as myself can create our narrative and present the life we want the world to see. Facebook allows us to be selective in what content we are putting out and who is able to view it. And based on what you’ve chosen to share, like and follow, Facebook is able to put together posts and ads that will circulate your news feed. So next time you’re browsing through Facebook’s many cute dog videos, take a look at the ads that are popping up.

And who knows? Maybe you’ll actually end up buying a bracelet from that Pandora ad you keep seeing.

(p.s: the notification globe on Facebook changes in accordance to where you are in the world!!)

WORKS CITED

Constine, Josh. “Facebook Now Has 2 Billion Monthly Users… And responsibility.”TechCrunch. TechCrunch, 27 June 2017. Web. 13 Nov. 2017.

Metz, Cade. “How Facebook’s Ad System Works.” The New York Times. The New York Times, 12 Oct. 2017. Web. 13 Nov. 2017.

Nyaard Safiya. “I Bought The First 5 Things YouTube Recommended To Me.” Online video clip. YouTube. YouTube, 5 July 2017. Web. 15 November 2017.

Phillips, Sarah. “A Brief History of Facebook.” The Guardian. Guardian News and Media, 25 July 2007. Web. 13 Nov. 2017.

Reuters. “Facebook Is Changing Its News Feed Algorithm Again.” Fortune. N.p., n.d. Web. 13 Nov. 2017.

In his memoir Cockeyed, Ryan Knighton details his life as he gradually descends into blindness due to retinitis pigmentosa. As Knighton struggles to come to terms with his disability, he is not only forced to face society’s new perceptions towards him as a disabled person but also to act accordingly to such perceptions. Knighton must learn to embrace, as well as present, a new self that has emerged alongside his disability.

We can examine Cockeyed through a sociological perspective, specifically through Mead’s theory of the self. Mead’s theory essentially stated that a person’s perception of themselves come from their social interaction. Our idea of ourselves is reflected in how other people in society view us. According to Mead, the self is comprised of two parts: “I” and “me”. “Me” is the organized set of others’ attitudes assumed by the individual. The “I” is the immediate response of an individual to the attitudes of others (“me”). Essentially, the “I” is a person’s individuality. Through the “me”, society is able to dominate the individual.

In Cockeyed, “me” alerts Knighton to how other people respond to his status as a blind man allowing “I” to act accordingly. The most notable example of this can be seen in people’s reaction towards Knighton’s crane. Knighton points out that “typical reactions to the a white cane separate sighted people into several distinct groups” (71). He humorously nicknames these people the “Stumps” and the “Jiggers”, describing their reaction to the cane as either being “fixed in place” (71) or “paralyse, then boogie at the last second” (72). Knighton’s “I” finds such encounters amusing as they make having a cane more bearable. He points out that “with a cane I could conjure dynamics just too wicked to put down” (71).

“Me” influences Knighton’s perception of himself. Bearing witness to society’s reaction and attitude towards disabilities, Knighton initially attempts to resist, mock, and ignore his diagnosis  Blindness brings a sense of shame and helplessness into his life. Certain tasks such as finding the restroom in a restaurant now require the assistance of someone else. Knighton see his blindness as a burden to other people, particularly to his significant other Tracy. He writes that with his blindness comes not only his loss of independence but Tracy’s as well (144).

“Me” also makes “I” aware of the attitude and stigma surrounding the disabled. “Me” has branded disabled people as being weak and deserving of pity, forced to rely on someone else for their survival. Knighton experiences “me” in two separate incidents during his holiday to New Orleans. The first incident happens when Knighton participates in a street act and the performer is hesitant to accept his money. The performer is reluctant to take money from Knighton T “as if taking a blind man’s money is an abuse” (82). The second incident involves Knighton being mugged and automatically having the men coming back to apologize for their actions (93). Although the incident leaves him physically unscathed, Knighton feels that a part of his dignity has been lost and comes to the realization that “discrimination is discrimination, even when it’s the best” (94).

Through his memoir, Knighton shows how “me” internalizes the discrimination and marginalization of disabled people. Such discrimination undermines the intelligence and capabilities of disabled people. Although it took time and acceptance, Knighton shows that he is capable of not only living a fruitful life, but also maintaining healthy and loving relationships with family and friends. With this in mind, we must learn to break way from “me” and work towards the elimination of stigma surrounding disabilities.

WORKS CITED

Knighton, Ryan. Cockeyed: A Memoir. New York: Public Affairs, 2006. Print.

Mead, George Herbert. “Self.” Classical and Contemporary Sociological Theory: Text and Readings. By Scott Appelrouth and Laura Desfor. Edles. Los Angeles, CA: Pine Forge, 2008. 311-21. Print.

Crossman, Ashley. “A Brief Biography of George Herbert Mead.” ThoughtCo, Thought Co, 2 Mar. 2017, www.thoughtco.com/george-herbert-mead-3026491.

Following the events of Pearl Harbor, Japanese along the Pacific Coast were forced from their homes and relocated to various internment camps. The documentary, A Degree of Justice: Japanese Canadian UBC Students of 1942, focuses on six previous students: Dr. Ray Shinobu, Ruth Fusako Cezar, Mary Shinko Kato, Tom Nishio, Mits Sumiya, and Fred Sasaki. For these six individuals, the internment camps put an end to their time at the University of British Columbia (UBC), robbing them of receiving a proper education and degree. These students saw themselves as Canadian and experienced life as such. Confusion ensued for the students as the Canadian portion of their Canadian-Japanese identities were stripped away. Many who were interned identified as Canadian citizens in a nationalistic sense; meanwhile, the government construed their own nationalistic justification for interning those who were potential threats simply due to their ethnicity. Fred Sasaki recalls how after his father was detained upon false pretenses of reasonable suspicion, a local newspaper reported that the “most dangerous Japanese nationalist had been taken into custody”. In Daniel Mayeda’s Huffington Post article, “Lessons From the World War II Experiences of Japanese Americans for Today’s Muslim Americans”, he recounts a similar experience where his grandfather, Kunitomo Mayeda, was detained and arrested by FBI officials. Mayeda writes that “during this process no charges were ever filed against him… the government viewed the arrested Japanese aliens as essentially ‘prisoners of war’”.

George Takei in his TED talk, Why I love a country that once betrayed me, discusses his experience regarding his placement in an internment camp, and the stripping of his nationalistic identity with America.

“when my mother finally came out… tears were streaming down both her cheeks. I will never forget that scene. It is burned into my mind”.

Arguably, because Takei was only five years old, his experience wasn’t as alien to the normality that other internment sufferers, such as the students, were ripped from, “what would be grotesquely abnormal became my normality in the prisoner of war camps”.

In Duarte Geraldino’s TED Talk on the deportation of American immigrants, he discusses the importance of the social circle, interpreted as the conglomeration of intricate and complicated relationships (such as family and friends) that bind a society. Geraldino explains how many events can lead to the hardly reversible disruption of this perplexingly interlaced social circle focusing on the particular event of deportation. The University of British Columbia was an important facet in the Japanese-Canadian students’ social ring. In the wake of Pearl Harbor, this social ring was disrupted as their identities as students were overlooked. Japanese male students were ordered to turn in their COTC uniforms, indirectly removing their status as a student. As such, when this status was removed, it was a removal of a large part of their identities.

This part of history cannot be forgotten, because if there is one dogmatic expression that can be pulled from the past as a whole, it is that humankind progresses upon learning from their mistakes. “Our family stories contain profound lessons that must be retold to safeguard the constitutional liberties of all Americans” (Mayeda). The stories of the Japanese internment serve as clear lessons that demonstrate the lasting harm and sociological effects of narrow-minded implementations.

Works Cited

Dir. Alejandro Yoshizawa. Prod. Mary Kitagawa, Tosh Kitagawa, Henry Yu, and Shirin Eshghi. UBC Library, n.d. YouTube. 12 Mar. 2012. Web.

Geraldino, Duarte. “What We’re Missing in the Debate about Immigration.” Duarte Geraldino: What We’re Missing in the Debate about Immigration | TED Talk. TED Talk, n.d. Web.

Mayeda, Daniel. “Lessons From the World War II Experiences of Japanese Americans for Today’s Muslim Americans.” The Huffington Post. TheHuffingtonPost.com, 13 Sept. 2017. Web.

“Why I Love a Country That Once Betrayed Me.” Performance by George Takei, TED Talk, TED Talk,

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