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In this essay, I undertake a comprehensive exploration of Haunani Kay Trask's impactful work from 1993, "Lovely Hula Hands: Corporate Tourism and the Prostitution of Hawaiian Culture." Trask's narrative delves into the intricate web of consequences arising from the influx of corporate tourism in Hawaii. This examination unfolds through a lens that encompasses ethos, pathos, and logos, unraveling the profound impact on the homeland, language, dance, familial relationships, and overall cultural fabric of Hawaii.
Haunani Kay Trask, born on October 3, 1949, in the San Francisco Bay area, emerges not only as an American citizen by birth but as a fierce defender of Hawaiian culture.
Her academic journey, culminating in a Ph.D. in political science, positions her as a credible voice in dissecting the nuances of Hawaiian heritage. Despite her California birthplace, Trask's unwavering commitment to the Hawaiian cause reflects a dedication that transcends geographic labels.
Haunani Kay Trask’s academic journey is emblematic of her commitment to understanding and championing the Hawaiian cause.
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“ She followed all my directions. It was really easy to contact her and respond very fast as well. ”
Born in the San Francisco Bay area in 1949, her path led her to a Ph.D. in political science, solidifying her position as a reputable authority on the intricate facets of Hawaiian heritage. While her birthplace in California might label her as an American citizen, Trask's impassioned defense of Hawaiian culture reveals a deeper allegiance that transcends mere citizenship.
Trask skillfully employs ethos, pathos, and logos throughout her narrative, weaving a tapestry of persuasion. Her academic prowess and expertise in political science serve as ethos, grounding her arguments in a foundation of credibility.
Trask's background not only imparts her arguments with authority but also underscores her commitment to rigorous intellectual inquiry.
The emotional resonance she invokes, expressing profound concerns about the cultural erosion inflicted by tourism, reflects the potency of pathos. Through vivid language and poignant examples, Trask effectively connects with her audience, eliciting an empathetic response to the plight of Hawaiian culture. Her emotional appeal serves as a catalyst for readers to not only comprehend but also internalize the urgency of her message.
Logos, the logical appeal, manifests in her delineation of the tangible consequences of tourism on Hawaii, providing a rational framework for her assertions. Trask meticulously builds her case, presenting well-researched facts and statistics to bolster her arguments. The logical underpinning of her narrative invites readers to critically engage with the realities of tourism's impact on Hawaiian culture.
Trask vividly portrays Hawaii as a victim of Western cultural exploitation, labeling it a prostitution of the land. The transformation of traditional Hawaiian spots into exclusive resorts symbolizes a cultural metamorphosis, impacting the homeland, language, dance, and familial relationships—the very pillars of Hawaiian identity. The erosion of these elements signifies a profound shift in the essence of Hawaiian culture.
The impact of tourism on Hawaii is poignantly encapsulated in Trask's metaphor of prostitution, underscoring the commodification and degradation of the land. The transformation of cherished local spots into exclusive resorts represents more than just a physical change; it signifies a cultural metamorphosis. The very foundations of Hawaiian identity—homeland, language, dance, and familial relationships—are under siege, demanding urgent attention and preservation.
Within the narrative, Trask critiques tourists' perceptions, particularly during events like the "royal Lahaina Luau," where Hawaiian men are objectified as 'fantasy animals.' The commodification of Hawaiian costumes becomes a poignant symbol of the distortion of genealogy and the erosion of cultural sanctity. This stark portrayal highlights the clash between the authentic Hawaiian ethos and the superficial, profit-driven perspective of tourists.
Trask delves into the intricacies of tourist perceptions, shedding light on the objectification of Hawaiian men during events like the "royal Lahaina Luau." The portrayal of these men as 'fantasy animals' not only reflects a skewed understanding of Hawaiian culture but also perpetuates harmful stereotypes. The commodification of Hawaiian costumes further accentuates the distortion of genealogy, reducing cultural symbols to mere merchandise. Trask's critique reveals the stark clash between the authentic Hawaiian ethos and the profit-driven lens through which tourists perceive the culture.
The narrative unfolds to reveal the environmental and social ramifications of tourism in Hawaii. Trask contends that tourism serves as the primary catalyst for environmental degradation, low wages, land dispossession, and the exorbitant cost of living in Hawaii. Sacred areas, once revered, succumb to the allure of profit, transforming into high-end hotels and recreational spaces. This alteration paints a stark picture of Hawaii's evolving landscape, shaped more by economic interests than cultural preservation.
Trask's exploration extends beyond the cultural domain to the environmental and social consequences of tourism in Hawaii. She boldly asserts that tourism acts as a primary driver of environmental degradation, low wages, land dispossession, and an inflated cost of living in Hawaii. The transformation of sacred areas into profit-centric spaces epitomizes the unsettling shift in Hawaii's landscape—a transformation driven not by cultural preservation but by economic interests.
Quantifying the transformation, Trask presents statistics illustrating a drastic shift in the ratio of Hawaiians to tourists over the years. What was once a 2:1 ratio has now tilted overwhelmingly, with tourists outnumbering residents at an alarming rate of 30:1. This demographic upheaval manifests in restricted access to beaches, once communal spaces, now reserved exclusively for hotel residents. The social fabric undergoes a seismic shift, impacting the traditional dynamics of Hawaiian communities.
Trask navigates the changing demographic landscape, providing stark statistics that underscore the magnitude of transformation. The shift from a 2:1 ratio to tourists now outnumbering residents at a rate of 30:1 is not merely a numerical change but a fundamental alteration in the social fabric. The restriction of beach access, once communal spaces, now reserved for a select few, epitomizes the tangible consequences of demographic upheaval on Hawaiian communities.
Trask eloquently argues that Hawaii's culture has shifted from survival through harmonious coexistence with the land to survival through the lens of tourism and the entertainment industry. The once sacred Hawaiian traditions become commodities for profit, altering the cultural landscape from a revered ethos to a form of entertainment designed for mass consumption. This transformation not only impacts cultural practices but also challenges the very essence of Hawaiian identity.
In tracing the trajectory of cultural transformation, Trask contends that Hawaii's culture has shifted from a survival mechanism rooted in harmonious coexistence with the land to a survival dictated by the lens of tourism and the entertainment industry. The metamorphosis of sacred Hawaiian traditions into commodities for profit signifies a departure from a revered ethos to a commodified form of entertainment tailored for mass consumption. This shift not only alters cultural practices but also poses a profound challenge to the essence of Hawaiian identity.
While acknowledging the potential job opportunities that tourism may provide, particularly for the youth, Trask underscores the limitations inherent in these opportunities. The economic benefits, she argues, are outweighed by the adverse impacts on the cultural fabric. Job opportunities within the tourism industry confine individuals to a narrow spectrum, limiting avenues for holistic cultural preservation. The economic gains, therefore, come at the cost of compromising the authentic cultural identity of Hawaii.
Trask confronts the nuanced relationship between job opportunities and cultural preservation within the context of tourism. While recognizing the potential employment avenues, especially for the youth, she sheds light on the inherent limitations. The economic benefits, often touted as positive outcomes of tourism, pale in comparison to the adverse impacts on the cultural fabric. Job opportunities within the tourism industry, she contends, confine individuals to a narrow spectrum, hindering holistic cultural preservation. In essence, the economic gains derived from tourism come at the cost of compromising the authentic cultural identity of Hawaii.
In conclusion, Trask's impassioned plea reverberates throughout her essay, urging a cessation of tourism to salvage the sacredness of Hawaiian culture. She employs powerful metaphors, likening Hawaii to a 'prostitute' whose intrinsic values are bartered for profit. As a student navigating these arguments, I find resonance in Trask's call to action, recognizing the urgency of preserving Hawaii's cultural essence amidst the encroaching wave of commercialization and exploitation.
Trask's concluding remarks serve as a poignant call to action, resonating with urgency as she implores a cessation of tourism to salvage the sacred essence of Hawaiian culture. Her metaphorical depiction of Hawaii as a 'prostitute,' where intrinsic values are exchanged for profit, encapsulates the profound challenges faced by the cultural identity of the land. As a student grappling with these arguments, the resonance lies in the acknowledgment of the imperative to preserve Hawaii's cultural essence amid the encroaching waves of commercialization and exploitation.
Cultural Erosion in Hawaii: Trask's Analysis of Corporate Tourism. (2016, Mar 10). Retrieved from https://studymoose.com/the-prostitution-of-the-hawaiian-islands-essay
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