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LA Social Science presents its first “Summer Take-Over” featuring Dr. Sarah Haley and Dr. Grace Hong who joined the e-forum for an in-depth discussion about abolition and feminism.

Interview Chapters:

1:50 – Abolition as a concept and its importance to feminism

7:08 – What feminism teaches us about care

11:13 – The concept of home and domesticity is important to a discussion of the carceral state

17:45 – The work of women of color in feminism and some of the questions posed about life or death and relationality

27:12 – Why the U.S. expanded prison systems in the 70’s into the 80’s

32:22 – Contributions of Black Feminism on the carceral state

36:56 – Going back to the meaning of abolition

Dr. Sarah Haley is an Associate Professor in the Department of African American Studies and the Department of Gender Studies and Advisory Committee Chair and Director of the UCLA Black Feminism Initiative with the Center for the Study of Women (CSW). Dr. Grace Hong is a Professor in the Department of Gender Studies and the Department of Asian American Studies, and Director of the Center for the Study of Women (CSW).

As summer 2020 approaches, LA Social Science will be highlighting some of the summer courses being offered within the Division of Social Sciences at UCLA.

UCLA summer courses are open to BOTH UCLA students and non-UCLA students. All summer 2020 courses will be offered online due to the COVID-19 pandemic. You can enroll as long as you are 15 years of age or older by the first day of summer, and you do NOT have to be enrolled in an academic institution in order to participate in UCLA Summer Sessions. For more information, click HERE.

But, DON’T DELAY! Register TODAY HERE!

Payment is due by June 5 at 5pm PDT for visiting non-UC students and by June 19 at 5pm PDT for UC students.

The UCLA Department of Asian American Studies has exciting courses planned for the summer. Enroll HERE.

Session A

  • Asia Am 10 History of Asian Americans

 

  • Asia Am M191F/English M191C Topics in Asian American Literature: Asian American Creative Nonfiction: Tell Your Story

 

Session C

  • Asia Am M129/Comm HIT Sci M140 Health Issues for Asian Americans and Pacific Islanders: Myth or Model?

 

Have you always wanted to take a course in the social sciences?

Did you think you would never have the time as a working professional?

Are you an upper-level high school student interested in taking a college course?

Are you a current UC student who needs to fulfill a requirement for your major?

Then, take an official UCLA course online from anywhere in the world.

And, learn from renowned faculty who are experts in their field.

UCLA summer courses are open to BOTH UCLA students and non-UCLA students. All summer 2020 courses will be offered online due to the COVID-19 pandemic. You can enroll as long as you are 15 years of age or older by the first day of summer, and you do NOT have to be enrolled in an academic institution in order to participate in UCLA Summer Sessions. For more general information, click HERE.

But, DON’T DELAY! Register TODAY HERE!

Payment is due by June 5 at 5pm PDT for visiting non-UC students who enrolled before June 5 and by June 19 at 5pm PDT for UC students AND for visiting non-UC students who enrolled between June 6 to June 19. Check HERE to keep up to date on the deadlines.

Check out the amazing courses being offered by the departments within the Division of Social Sciences. Each department’s course list is found in the following links:

African American Studies (additional video course previews)

Anthropology

Asian American Studies

Chicana & Chicano Studies

Communication

Economics

Gender Studies (additional information)

Geography

History

Political Science

Sociology

Photo Credit: CNN.com

Professor Vinay Lal, UCLA Professor of History and Asian American Studies, has an informative blog titled, “Lal Salaam: A Blog by Vinay Lal.” Recently, he has written “a series of articles on the implications of the coronavirus for our times, for human history, and for the fate of the earth.”

Last week we presented his first three essays, the following is a full reprinting of his fourth essay, “The Coronavirus and the Humbling of America,” (April 7, 2020), in the series:

One of the most striking aspects of the novel coronavirus pandemic which has created an upheaval all over the world has to be the astonishing sight of the world’s richest society brought to its knees and appearing as a suppliant before the very country, China, that it holds responsible for the virus.  No doubt everyone serving the sitting President will take deep offense at this suggestion, and certainly the United States has made every effort to show to the world that, if anything, it intends to capitalize on this opportunity to further punish its enemies and show that it remains the world’s predominant power.  “While coronavirus ravages Iran,” noted the Washington Post in a headline two weeks ago, “U.S. sanctions squeeze it.”  The United States has not only ignored calls to suspend sanctions against Iran and Venezuela, but has rather ramped up the pressure against what it terms “rogue states”.  The Department Justice a few days ago unveiled charges of drug trafficking and money-laundering against Venezuelan President Nicolas Maduro and over a dozen other high-ranking officials.  One can readily believe that the Ayatollahs in Iran and Maduro and his ilk in Venezuela have done little for their own people, but they do not go around peddling themselves as God’s gift to the world.  Evidently, if the United States is the example before us, nations do not become imperial powers by practicing humanity, much less chivalry.

As I write these lines, the United States has 387,000 confirmed cases of COVID-19, nearly five times the number of cases in China where the outbreak first occurred.  China accounted, until well into mid-February, for the preponderant portion of the coronavirus cases around the world, and even as late as March 15th it accounted for more than half of the 5,833 deaths attributed to COVID-19. It is a different world today, three weeks later: nearly 12,300 Americans have been felled by COVID-19, and the United States accounts for more than a quarter of coronavirus cases globally. To take only one illustration of the desperate situation into which the country has been flung, at his daily press conference on April 4th, New York Governor Andrew Cuomo noted that he expected that his state required 17,000 ventilators, but that the nation’s entire stockpile of ventilators amounted to 10,000.

We have lived in an enumerative world since the early 19th century, one in which we acquired, so to speak, an unquenchable taste (as Mary Poovey has described it) for “the fact” and, in the words of UCLA historian Ted Porter, a “trust in numbers”.  COVID-19 occupies many worlds and imaginaries, and the statistics in its wake have an obsessive and troubling quality of their own. One wakes up in the morning and turns to the Johns Hopkins corona global map, or to worldometers.info, to get the most accurate and updated figures charting the menacing spread of COVID-19.  But, apart from cases and fatalities, there are the constant references to many millions of masks, gloves, and test kits, tens of thousands of ventilators and ICU beds, a $2.2 trillion relief package over which the Republican wolves in the White House and present administration desired no oversight but their own, ten million unemployed in the United States in virtually an instant, and more:  the numbers come as an onslaught.

What astonishes the most, however, is the daily news items and vivid stories about the acute shortages of masks, ventilators, personal protective equipment, and hospital beds.  Until two weeks ago, most cities and municipalities in the US barely even had any test kits.  Doctors and health care workers throughout the country have described their desperation and their mounting fear that patients will simply have to be left to die. The stories of these shortages are now legion; the fear that medical workers, and those who work in grocery stores or in other “essential” services, experience is palpable.  Moreover, since the Trump regime has essentially left states to fend for themselves, the states have been forced into a bidding war among themselves for ventilators and medical equipment.  Lately, as Trump has come under attack for doing too little too late to tackle the pandemic, the Federal Emergency Management Agency (FEMA), has even outbid the states.  Apparently, even as the pandemic rages on, the principles of the free economy must not be abandoned and vulturous capitalists must be rewarded.

Let us not even speak of the fact that, as has happened so often in the past, many Americans still think of “big government” with utter disdain and that the mere taint of “socialism” is enough to discredit a person such as Bernie Sanders in the eyes of a substantial portion of the electorate, but that no one appears to be objecting at this juncture to all but the wealthiest Americans receiving hand-outs from the federal government.  The questions that are coming to the minds of outsiders to the country are these: How has it come to pass that the United States, with a little less than one-fifth of China’s population, now accounts for a quarter of the world’s cases?  What can be more pathetic and disgraceful than the sight of the world’s wealthiest country having such disregard for its own people? What kind of spectacle does the United States, which is chockablock with Nobel Laureates in medicine and the sciences, and which prides itself on the most advanced medical care that can be found anywhere, present to the world when doctors, nurses, and health care workers repeatedly have to plead for supplies and when their lives have been put at risk?

The commonplace answers may be all too evident to many and yet, as I would suggest, are inadequate. The Boston Globe some days ago opined that Trump has “blood on his hands”, and that the megalomaniac President of the United States has made a spectacle of himself is transparent to everyone. It is on record that for days and weeks he even denied that there was any problem to begin with, confidently predicting on February 26th, when the US had 57 confirmed cases, that COVID-19 cases in America would be “down close to zero”.  His claim in the last few days that he can be viewed as having done “a very good job” if the death toll can be kept to 100,000, or even 200,000 people, speaks only to his insufferable arrogance and criminal insensitivity.  Trump’s argument that no one could predict the pandemic says nothing at all, and not only because neither could other countries: political leaders get tested not when everything is hunky-dory, but rather when a situation demands a response that is not written down in the existing playbook.  What is also germane is the substantial public discussion that has brought to light many other features of the political landscape, some shaped largely by the present government and others more characteristically a part of the American political imaginary:  these include, among others, the recent downgrading of government offices designed to address epidemics, the decline of public funding for virus-related scientific research, and the highly fragmented response to the pandemic, particularly in view of the colossal failure of the White House to understand the gravity of the problem, across local, city, and state agencies.

There are other many familiar parts to the narrative that Trump, his political acolytes in Congress, and Fox News, which is to the Trump regime what Goebbels’ propaganda ministry was to the Nazi regime, have put forward:  all point to the fact that that the present political regime has a callous disregard for the lives of ordinary Americans, just as this narrative obscures the most important considerations which might help explain why the most powerful and wealthy country in the world has been humbled.  It will suffice to bring only two considerations to the fore. First, though overall health care expenditures in the United States outstrip by far spending in any other country, the proportion spent on public health is far less than in other advanced industrialized nations. The British newspaper the Guardian, which often has better reporting on the United States than any American newspaper, put forward the argument graphically with this headline in one article:  “Hookworm, a disease of extreme poverty, is thriving in the US South.  Why?” American medicine is resolutely focused on surgical interventions, on helping Americans deflect the moment of death and prolonging the lives of the affluent, and on what may be called the pharmaceutical industrial complex.  This is only a small catalog of its many ills. There is little or no money to be made in public health; moreover, public health is often dismissed as inconsequential since, on the view of political and medical elites, the lives of the poor, the working-class, and the most disadvantaged minorities are worth little and are even expendable.  Everything in the extraordinarily belated, bumbling, even chaotic American response to the coronavirus pandemic points to the deep and pervasive inequalities in the United States and the criminal neglect of the American state towards its own poor, especially African Americans and native Americans.

Secondly, COVID-19’s course in the United States suggests that the narrative of American exceptionalism continues to reign supreme.  The most insistent and insidious aspect of this narrative, barring the tiresome rehearsal of the view that the United States is the glorious gift of some special divine dispensation, is the supposition that the United States generally has nothing to learn from other nations.  Germany, for instance, has a large number of cases, but a much lower fatality rate than Spain, Italy, France, and some other EU nations:  it would seem to have had considerable success in containing the virus by early, rigorous, and sustained testing.  Singapore, Taiwan, and South Korea have been exemplary in deploying a series of measures that have had the effect of containing and then mitigating the spread of the virus, even as South Korea, in particular, seemed that it would become the next major “hotspot” of the virus after China—a country which on April 6th, for the first time in four months, has declared no new case of COVID-19.  American officials and some public commentators have, quite naturally, been trying rather assiduously to discredit the Chinese communist party’s account of the spread and eventual containment of the coronavirus disease in China, and the claim that China deliberately under-stated the number of infections is being heard with ever greater vigor.  No one doubts that the Chinese are adept at obfuscating the truth; but we should also not doubt that America has, time after time, shown that it is singularly unwilling to learn from other nations. There is much to fear from the coronavirus pandemic; but I fear, too, that the United States will be insufficiently, perhaps barely, chastened by this experience. It takes some gift to learn humility.

 

Subscribe to LA Social Science and be the first to learn more insight and knowledge from UCLA social science experts in upcoming video/audio sessions and posts dealing with the COVID-19 pandemic.

Professor Vinay Lal, UCLA Professor of History and Asian American Studies, has an informative blog titled, “Lal Salaam: A Blog by Vinay Lal.” Recently, he began writing “a series of articles on the implications of the coronavirus for our times, for human history, and for the fate of the earth.”

The following is an excerpt of the first piece, “The Singular and Sinister Exceptionality of the Coronavirus (COVID-19)” (March 15, 2020), written in the series:

 

The social, economic, and political turmoil around the COVID-19 or coronavirus pandemic presently sweeping the world is unprecedented in modern history or, more precisely, in the last one hundred years. Before we can even begin to understand its manifold and still unraveling ramifications, many of which are bound to leave their imprint for the foreseeable future, it is necessary to grasp the fact that there is nothing quite akin to it in the experience of any living person. Fewer than 5500 people have died so far, and of these just under 3100 in the Hubei province of China. There have been hundreds, perhaps a few thousand, wars, genocides, civil conflicts, insurrections, epidemics, droughts, earthquakes, and other ‘natural disasters’ that have produced far higher mortality figures. About 40 million people are estimated to have died in World War I; in the Second World War, something like 100 million people may have been killed, including military personnel, civilians, as well as those civilians who perished from war-induced hunger, famine, and starvation. Weighed in the larger scheme of things, the present mortality figures from COVID-19 barely deserve mention. And, yet, it is possible to argue that what is presently being witnessed as the world responds to the COVID-19 is singular, distinct, and altogether novel in our experience of the last one hundred years.

Why should that be the case? It would be a truism to say that no one ever quite expected something like the coronavirus to spring upon us and, virtually overnight in some places, alter the entire fabric of social existence. In 1994, an intrepid journalist and researcher, Laurie Garrett, published a voluminous book, The Coming Plague, subtitled “Newly Emerging Diseases in a World Out of Balance.” Written a few years after AIDS rudely awakened the world to the fact that our war with microbes is relentless, and that modern science’s supposed conquest of infectious diseases is a fantasy, Garrett argued that there was every likelihood that new and more lethal diseases would emerge, unless human beings adopted a perspective that would be more mindful of a “dynamic, nonlinear state of affairs between Homo sapiens and the microbial world, both inside and outside their bodies.” In his introduction to the volume, Jonathan M. Mann, Professor of Epidemiology and International Health at Harvard, and Director of the Harvard AIDS Institute, suggested that AIDS “may well be just the first of the modern, large-scale epidemics of infectious diseases.” If air travel has become possible for over a billion people, infectious agents can also be introduced into “new ecologic settings” far more easily. If AIDS has a lesson to teach us, Mann warned twenty-five years ago, it is that “a health problem in any part of the world can rapidly become a health threat to many or all.”

If Garrett and Mann, and perhaps a handful of other people here and there, may have been prescient, still the scope of the worldwide panic and emergency in which we are all trapped is outside the realm of contemporary human experience. The first death from the coronavirus was reported in Hubei province, which has a population just short of 60 million, on 10 January 2020. The notice announcing the closure of all transportation services in Wuhan, the largest city of the province with 11 million people, was issued early on January 23 and had been virtually put into effect later in the day; and by the end of the following day, nearly the entire province had been sealed off. Further orders on February 13 and 20 shut down all non-essential services, including schools, and a complete cordon sanitaire had been placed around a province with as many people as Italy, which has now become the site of the next largest outbreak.  To Continue Reading, click HERE.

 

To read the second in the series, “The Coronavirus, the Enemy, and Nationalism” (March 21, 2020), click HERE.

To read the third in the series, “Remote Learning and Social Distancing:  The Political Economy and Politics of Corona Pedagogy” (March 30, 2020), click HERE.

 

Subscribe to LA Social Science and be the first to learn more insight and knowledge from UCLA social science experts in upcoming video/audio sessions and posts dealing with the COVID-19 pandemic.

 

The UCLA Asian American Studies Department, the UCLA Asian American Studies Center, and the Asian Pacific Policy and Planning Council (A3PCON), are very pleased to announce their conference commemorating the 50th anniversary of Asian American Studies at UCLA — “Power to the People”: 50 Years of Bridging Research with Community. 

We hope you can attend as diverse and inter-generational communities are brought together to appreciate the legacies, genealogies, and futures of Asian American studies and communities. We hope you connect with many people and organizations at the event.  With community engagement at the heart of the field, we strive to strengthen the connection between the university and community-based organizations. We encourage you to discover how to bridge research and theory with our communities, as well as how to find ways to engage with current movements and issues.

Also, be sure to check out “UCLA: Our Stories, Our Impact,” a multimedia traveling exhibit sharing the stories of Bruins who have advanced equity and equality in America, that will be shown in the lobby of the Tateuchi Democracy Forum as well as in UCLA Luskin Commons Room 3383. Learn more about the exhibit at “Our Stories, Our Impact.”

Let us continue to build the power of Asian American and Pacific Islander communities and work towards our collective futures – rooted in our histories, furthered by our communal experiences and research, and strengthened by our visions of social justice.

For more information on the conference, including registration, please visit aasc.ucla.edu/aasc50/conf19/.  The event is free and open to the public.  Space is limited, so be sure to register before the conference is full.

Dr. Karen Umemoto is a professor in the Department of Asian American Studies and the Luskin School.  She is also a UCLA alum, who has some big plans as the new Helen and Morgan Chu Endowed Director’s Chair of the UCLA Asian American Studies Center.  We recently met up with Dr. Umemoto to learn about her experiences growing up in LA and how that has shaped her work to affect change in her home city.

LASS:     Thank you for joining us today. Please tell us about yourself.

KU:         I’m a third-generation, Japanese American, born and raised in Los Angeles. I’m a proud Bruin, having started my college education here at UCLA and then returning for my master’s degree in Asian American Studies, and then returning now, after 22 years of teaching at the University of Hawaii. I’m happy to be back.

LASS:     I know you did some really important and impactful community-based research work while you were there. Can you talk about that and how you’re bringing that work to UCLA?

KU:         Yes, I have a strong interest in community-based development and I worked primarily with Native Hawaiian communities over the past 22 years while in Hawaii. I was heavily involved in building community-university partnerships, some lasting the entire two decades. I gained a lot of lessons there, about how people at the university can engage with communities in a way that is empowering for them, that is mutually beneficial in terms of a co-learning process, and that leaves a long-lasting, positive impact in communities. I’d like to apply that through my position as a faculty member, as an instructor, and as the Director, here at UCLA Asian American Studies Center.

LASS:     What plans do you envision for the UCLA Asian American Studies Center?

KU:         As the new Helen and Morgan Chu Endowed Director’s Chair of the Asian American Studies Center, I’m working with our staff and faculty to launch a couple initiatives in the spirit of being relevant to the world and to our communities. One is a digital media initiative. We’ve gained a lot of knowledge and we’ve collected a lot of primary source materials over the course of the last 50 years since we were established. I see our role as helping to push that out to the public over the next 50 years. We’ll continue the research and collection of historically important collections, but I really see the need to utilize the latest technologies and digital media to make this knowledge in Asian American and Ethnic Studies more accessible to the public and to the world.

The second initiative is focused on public policy. Though there is important work on Asian American and Pacific Islander policy issues being done at many universities, I’d like to see UCLA play a role in collaborating with others to further policy relevant research on Asian American and Pacific Islander populations. We have the critical mass of applied researchers here at UCLA. We have good models for policy centers that we can learn from. And, we have the strong infrastructure of UCLA and its standing in the public to be able to mobilize research efforts to make an impact on issues affecting our communities both in the realm of national public discourse and in local policymaking.

LASS:     What about your own personal research interests?

KU:         I’m working on several book projects, one based on the juvenile justice research and reform work I did in Hawaii and another on the history of urban renewal in Los Angeles’ Little Tokyo.  I’m also very interested in race relations in Los Angeles, which I’ve done research on in the past.

To me, community development issues and race relations are very interconnected. I grew up in Gardena in the 1970s, which was named the most diverse community in the country at that time. And the 1970s was one of the most prosperous times in Southern California. Race relations was relatively positive compared to other places and other periods. So I grew up in somewhat of a bubble, thinking that race relations with as good everywhere else. And when I left Gardena, I realized that it wasn’t.

Fast forward to graduate school when there was growing controversy over the concentration of liquor stores in South LA, many of which were Korean owned. And there was the horrific incident in which Latasha Harlins was shot and killed by a Korean American grocer, which was a precursor to the civil unrest in 1992. I remember sitting in my dorm room when the police officers involved in the Rodney King beating were acquitted. And I watched my community and my city go up in flames.  I had already been planning to study racial conflict at that time, but this sealed it.

So, when I returned to Los Angeles to do my dissertation work, I was really committed to understand racial conflict—how it escalates and how we could better handle it. But I was looking for a way to study day-to-day racial conflict, not necessarily explosive incidents, because it’s the day-to-day conflicts that then build up to these explosive moments. The most violent form of everyday racial conflict at that time was interracial gang violence, so I ended up studying a gang war between the Culver City Boys and the Shoreline Crips. I did a three-year ethnographic study of the gang war, which resulted in a book called The Truce: Lessons from an LA Gang War.

I think that many of the lessons from that gang war and from police and community responses to it are still very relevant today. I think we see a lot of problems today that stem from that same phenomenon where people are not able to see the world from other people’s point of view and work more collaboratively to address controversies that lead to racial tensions.

“I’m reminded of the period of history where my parents were incarcerated in US concentration camps during World War II. I think about all of the things that lead up to their incarceration and you see many of the same things happening today—the untethering of discourse from material realities, the demonization of different people from the top echelons of government.” – Dr. Umemoto

LASS:     So what types of challenges do you see out there and how do you hope to address it?

KU:         I think there are three major challenges many others here at UCLA, and I, are concerned about. One is the growing wealth gap and economic inequality of opportunities, between the haves and have not’s.

The second is the lack of better opportunities through which individuals and communities can engage in the civic decision making processes in ways that build capacity and lead to greater social justice.

And third, I think because of the tenor of national politics and national political discourse, we have a problem of people at the very top levels of government playing up racial divisions and implementing policies that target people of color and demean people of color and instill fear in communities of color.

I’m reminded of the period of history where my parents were incarcerated in US concentration camps during World War II. I think about all of the things that lead up to their incarceration and you see many of the same things happening today—the untethering of discourse from material realities, the demonization of different people from the top echelons of government. It’s the demonization of entire groups of people by those in the top levels of government, and the fanning of fear amongst the majority population about these groups, tapping the economic precarity that people feel, that leads to tragic consequences for the most vulnerable.

LASS:     So with all that in mind, what’s the impact, through your own work and through the Center, that you’re hoping to make?

KU:         I think one way that we can contribute to addressing these problems is to push out Asian American Studies and Ethnic Studies—disseminating knowledge and educating students and the broader public about Asian Americans, Pacific Islanders, and other historically marginalized communities. If we can nurture greater empathy, greater understanding, and greater respect towards all populations across society, then and only then is civic democracy and greater societal justice possible.

LASS:     With that in mind, any parting words?

KU:         Just that this is the only job I would have moved back home for. UCLA is the only university that I would have been interested in. I’m a strong believer in public education. I’m a product of the LA Unified School District. I’m a product of the California State University system and the University of California system. I think we play such a critical role in educating the next generation of thought leaders, changemakers, and citizens of the world who can make a positive impact. I think this is the right place to be at this time.

LASS:     That’s wonderful. Thank you so much for sharing your work and experiences with us.

 

Dr. Karen Umemoto was interviewed by Mike Nguyen, an assistant editor and contributor to LA Social Science.