Retrospective

The experience of collaborative learning through the use of this blog has taught me a little about my thinking process. When writing a paper, I can sit in front of the computer screen for hours, not putting anything on paper. But when I write on my blog, I am putting my free thoughts on paper, and then can use these ideas to later revise into a paper. I really like this method of thought process, it helps me to invent and clarify my ideas before I begin writing on a graded assignment.

I also like how I was able to view other's blogs. This allowed me to further my critical thinking skills by viewing differing perspectives. It helped me to write more well-rounded papers, rather than allowing my bias to show through in them. This blog really seemed to help me this year.

While I probably won't continue with this blog since the class is over, I may turn to blogging in the future. A friend of mine is using a blog to document the time with her fiancé before their wedding. She recently posted a photo montage of her and her husband recreating a $1800 headboard as a craft project for their new house. It is a really great way to present wedding ideas, and it will be great for them to go back and read through as years pass. This might even be a good idea to document my time here at USC. Only time can tell what I will do with blogging.

view my friends blog here: http://babblesofbrooke.wordpress.com

For now, Dancing my Way through the California Dream is SIGNING OFF!

Fallacy #3 MasterCard

MasterCard uses the false dichotomy fallacy in their main slogan "There are some things money can't buy, for everything else, there's MasterCard." This implies that for those items that you can buy, there is no alternative to using a MasterCard.

By not providing any other option, the ad implies that it would be impossible to buy anything without a MasterCard, therefore forcing people to apply for the card. The ad provides an unrealistic proposal, and therefore is a logical fallacy.

Source: http://www.mastercard.com/index.html

Wikipedia--Useful or Not?

After doing a little research on the controversial "encyclopedia" Wikipedia, I have discovered something more beneficial than the articles themselves. I used to search a topic on google knowing that Wikipedia would provide a concise and clear article--something upon which to grasp the subject-- and immediately understand much of the topic. From there, I would search more in-depth authoritative sources for a better understanding of controversies or opinions. For example, when studying the Watts Riots, Wikipedia was extremely useful in finding out the facts of the riots (how long it lasted, how much damage was done, etc.), but when it came down to researching the controversy, Proquest provided primary and authoritative sources through which I could gain a more comprehensive, well-rounded view of the issue.

However, after learning about the different functions of Wikipedia, the discussion tab has provided me with an entirely new method of research. I will expand my use of the website to reading these discussion threads, allowing me to see many sides of the issue. This will be especially helpful in finding counterarguments and arguments to discuss in my future papers. I do not think I will join in on the discussion unless there is something that stands out to me as a necessary correction--I am not one to often contribute my own opinions to discussion. I have, however, expanded my view of Wikipedia, and am more likely to rely on it for future research.

Acquisition of Knowledge

We have all been in the classroom when a student proceeds to correct a teacher, discrediting the "authoritative opinion" of which we believed to be true. Often times, the student is correct. I believe this to be a prime example of the tension between authoritative and communal acquisition of knowledge--common knowledge can prove as a stronger source of information. For example, in comparing the Encyclopedia Britannica with Wikipedia, both have error. In a study completed in 2005, Nature Journal chose articles from both sites in a wide range of topics and sent them to what it called "relevant" field experts for peer review. The experts then compared the competing articles--one from each site on a given topic--side by side, but were not told which article came from which site.

In the end, the journal found only eight errors, such as general misunderstandings of vital concepts, in the articles. Of those, four came from each site. They did, however, discover a series of factual errors, omissions or misleading statements. All told, Wikipedia had 162 such problems, while Britannica had 123. Traditional encyclopedias are based on the reputation of certain authors. These authors, though small in number, are highly interested and qualified to find good sources for their information, and are therefore expected to produce good quality articles - however, they are not immune to human error. Thus, tension arises between the authoritative (Britannica) and communal (Wikipedia) sources.

I believe that communal sources of information are more practical. They force people to read other perspectives and carefully consider a response, such as the discussion boards on Wikipedia. I find that authoritative sources can often be limiting, or represent only one side of an argument. By collecting information from many sources and compiling it in a database, we are allowing a further use of critical thinking skills and building upon our knowledge base.

Source: Terdiman, Daniel. "Study: Wikipedia as Accurate as Britannica - CNET News." Technology News - CNET News. Web. 22 Nov. 2011.

Korean Americans

I have chosen to write about Korean Americans for Assignment 4. I find it interesting that Korean Americans are not fully integrated into American Society in Los Angeles, the assimilation that has occurred appears to have caused more harm than good. However, you could look at this from two perspectives: 1) The Korean American attempt at assimilation has been undermined by the racism and tensions in Los Angeles, or 2) By not trying their hardest to assimilate (ex. Koreatown enclave), they have brought these racial tensions upon themselves, leading to events such as the 1992 Riots of South-Central LA.

According to Edward Park, in his article "Competing visions: Political formation of Korean Americans in Los Angeles," the 1992 violence created a new wave of "political activism" among Korean Americans, but it also divided them into two main groups. The liberals worked to connect with other minority groups in LA to fight against racial injustice, where as the conservatives highlighted law and order and ultimately favored the economic and social policies of the Republican Party. It essentially was the common story of liberal versus conservatives. The conservatives tended to emphasize the political disparities between Koreans and other minorities, specifically blacks and Hispanics.

I am interested in examining the different way that the Koreans have assimilated, as well as how they have avoided becoming an integrated part of American culture, and how it has affected the racial tensions that were exacerbated with the 1992 South Central LA riots.

Sources from the readings

Home Is Where the Han Is: A Korean American Perspective on the Los Angeles Upheavals

This 1993 essay by Elaine H. Kim explores questions of whether or not recovery is possible for Korean Americans after the 1992 Riots, and what will become of attempts to “become American” without dying of han. Han, a Korean word, means the sorrow and anger that grows from the accumulated experiences of oppression. The condition it describes is taken quite seriously. When people die of han, it is called hwabyong, a disease of frustration and rage following misfortune. She says that the Korean Americans cannot call the trouble an “uprising” or a “riot.” To them, it is a sa-i-ku, a combination of three words used to describe uprisings in Korean history. If put into musical terms, Han would be the blues. Kim says, “What is clear is that we cannot ‘become American’ without dying of han unless we think about community in new ways.” She also states, which I find very helpful for this project, “If Korean national consciousness is ever to be such a weapon for us, we must use it to create a new kind of nationalism-in-internationalism to help us call forth a culture of survival and recovery, so that our han might be released and we might be freed to dream fiercely of different possibilities.” Because this article is written from a Korean-American Perspective, it provides insight into the life of an immigrant and how she feels about assimilating into American culture. While it may not be extremely recent, it does give a fairly modern perspective on the issue. I could quite possibly use this article for my paper.


From Different Shores: Perspectives on Race and Ethnicity in America

In his book, written in 1994, Ronald Takaki compiles 35 essays focused on race and ethnicity in America, past and present. The book is organized into six sections: 1) "Patterns" focuses on the racial and ethnic patterns seen in society 2) "Culture" covers the contradiction between typical American "Culture" and race and ethnicity, based on issues of identity and conflict 3) & 4) "Class" and "Gender" both focus on issues such as political economy, immigration, labor movements, class conflict, and feminism. This section seems to be the most helpful for my project. Section 5) "Public Policy" focuses on the government and policy workings for the topics covered in 3 and 4, and finally Section 6)"Prospects" ties together all of these topics by trying to dictate the future of these issues. This could also be helpful for Essay 4. Written from a scholarly perspective, both past and present, this book could be useful for my Writing 140 essay, however it may not provide a "real-life" perspective on immigration and living in the US, and could be difficult to find material worth including. Also, since it was written in 1994, the sections on public policy and section 6 could be dated and no longer relevant.

Ad Hominem Fallacy #2

In this news report by CNN about Ron Paul's tweet about WikiLeaks, CNN analysts Roland Martin and Erick Erickson attack the politician, rather than his argument. Quotes such as "I have trouble calling myself a Texan if Ron Paul is a Texan" and "he starred in a cartoon a while back as Marvin the Martian." By attacking Ron Paul, they get no where with the argument about the WikiLeaks, and essentially are working against themselves.



This is a prime example of Ad Hominem fallacy.

Tracy Kidder-Social Issues Speaker

I actually, to my surprise, really enjoyed hearing Tracy Kidder speak about his writings. His purpose was to teach that without knowing the details, struggles, and obstacles a person has overcome, a bystander cannot possibly understand the importance of an event. He uses the lives of Paul Farmer and Deo, both men who have seen the world from a different perspective than I have, to examine the tragedies that have occurred and are still occurring in Africa and in Haiti.

Dr. Paul Farmer, a physician focused on relieving the terrors of Aids and tuberculosis in Haiti, is the central figure in Kidder's book Mountains Beyond Mountains. Kidder says that "[he] understands the world best through stories, but doesn’t search for subjects to write about, [he] looks for characters." It is Dr. Paul Farmer, a character that inspired Kidder to write his story delineating his efforts to establish clinics and hospitals in Haiti, that ultimately allowed Kidder to understand the compassion and wisdom that Farmer shares with the world.

He says his job as a writer is to "make what's true believable" and "bring people to life and scenes to life." Deo's story in Strength in What Remains is one about coming to terms with memory, as he survived the horror of genocide in Burundi, Africa and moved to Columbia University to complete a degree in Medical School. He has now started Village Health Works in Burundi, a medical clinic focused on bringing relief to his home country. His story is one of persistence and second chances, and Kidder uses him to show that we must question everyday people’s life stories, what they have endured and experienced before we make judgments.

I found Tracy Kidder's speech inspiring and it allowed me to think outside of myself as he quoted from his novels. Overall, it was a successful night. In a sense, I judged the seminar just as Kidder says we judge people--without knowing the backstory, and in the end was pleasantly surprised to learn the details behind his books. I think that his speech had a lot to do with compassion, something that I often find lacking as we study the history of Los Angeles in our American Studies class. If the people of the United States weren't so quick to judge, it is likely that we wouldn't have suffered through as many cultural and racial problems as we did.

Watts Riots, What I've Learned through Research

What was done after the riots in order to prevent Watts from becoming a repeated war-zone? It only makes sense that the efforts would be focused on easing the three sources of the uprising: Education, the deteriorating workforce, and habitual animosity between the Blacks and the police. Nevertheless, a list of reforms does not indicate the effects; we must analyze the progression of these remedies and their effectiveness of society. Thousands of ideas originated out of desperation for change within the Watts area, but instigation does not mean accomplishment. In order for a program to be considered accomplished it must clearly define a goal, follow through with execution, and see advancement or additions to the program.

Although this plan seems straightforward, many reforms left the people of Watts with nothing more than a false hope for change. Immediately following the uprising, a multitude of Federal Programs commenced, with high hopes of a radical change for the city of Watts. A few of these reforms included adding a Watts bus run to the Southern California Rapid Transit District, placing over 2,000 African Americans in jobs within one hundred aerospace and industrial corporations, and allocating money to the state in order to relieve the dire housing situation in Watts. Louis Smith, an employee of CORE who helped start a job reform program named Operation Bootstrap, warns the people of Watts in the Wall Street Journal just a year after the riots:

“When levels of expectation are raised and bureaucratic or other obstacles keep those expectations from being realized, the net effect is often worst than if the encouragement hadn’t been provided in the first place.” (Watts 1)

Most of the federal projects quickly encountered problems that prevented them from becoming a successful public reform. For example, even though the Rapid Transit District did add a bus route that stops in Watts, less than 1% of the neighborhood’s adults actually use the system due to the lack of employment outside of their area. The neighborhood quickly disintegrated into an imprisoning confine, as no one would hire an African American from Watts outside of the areas boundaries, therefore negating the need for this twenty-seven million dollar project. In addition, promises of ”Operation Cool It,” a summer swimming project also nose-dived when Washington failed to issue the $300,000 grant, and similarly, the Office of Economic Opportunity had promised the Youth Opportunities Agency $3.5 million to provide summertime employment and recreation, but later stated there had “been a mistake”—the money was reapportioned to other programs instead. This lack of follow-through and poor division of funds left Watts with nothing but wrong anticipations and ultimately a feeling of deceit.

Visions and Voices: Hearing America Singing

On Thursday evening I attended a Visions and Voices event titled, "Hearing America Singing: Multiracial Cultures in America." It was focused on American Poet Elizabeth Alexander, the fourth poet to compose and recite a poem at a presidential inauguration in 2009. She spoke about the importance of racial diversity and poetry as a "place of the soul, reaching across the void of human beings" and unifying them into a whole. Alexander explored the necessity of African American Studies in college academics, and explained how poetry has helped her to "hear America singing in varied tones."

So you ask, what does this have to do with our American Studies class? In reality, it connects quite closely. Elizabeth Alexander, an African American herself, recognizes that the world is ever changing. She says that it is no surprise to her that "Latinos will be the largest single ethnic group at the next census," and even quotes Poet James Baldwin when he says "The world is "white" no longer, and will never be white again." Alexander believes that we must allow the change, debate, tensions to amalgamate in our culture: she says "I don't think poetry needs to be "hard," but it does need to be "heated."" Los Angeles is not Los Angeles without a study of it's issues: the Riots of 1965 and 1992 and The Water Wars help to define the cultural tensions that make the city what it is today.

Elizabeth Alexander realizes that "art has a place of civic discourse," and "our difference is what makes us American." She is a woman of poise and strength, and I quite enjoyed her speech.

I will end by quoting her speech, just as she did, from President Obama's Inaugural Address:

Praise Song for the Day

Each day we go about our business,
walking past each other, catching each other’s
eyes or not, about to speak or speaking.

All about us is noise. All about us is
noise and bramble, thorn and din, each
one of our ancestors on our tongues.

Someone is stitching up a hem, darning
a hole in a uniform, patching a tire,
repairing the things in need of repair.

Someone is trying to make music somewhere,
with a pair of wooden spoons on an oil drum,
with cello, boom box, harmonica, voice.

A woman and her son wait for the bus.
A farmer considers the changing sky.
A teacher says, Take out your pencils. Begin.

We encounter each other in words, words
spiny or smooth, whispered or declaimed,
words to consider, reconsider.

We cross dirt roads and highways that mark
the will of some one and then others, who said
I need to see what’s on the other side.

I know there’s something better down the road.
We need to find a place where we are safe.
We walk into that which we cannot yet see.

Say it plain: that many have died for this day.
Sing the names of the dead who brought us here,
who laid the train tracks, raised the bridges,

picked the cotton and the lettuce, built
brick by brick the glittering edifices
they would then keep clean and work inside of.

Praise song for struggle, praise song for the day.
Praise song for every hand-lettered sign,
the figuring-it-out at kitchen tables.

Some live by love thy neighbor as thyself,
others by first do no harm or take no more
than you need. What if the mightiest word is love?

Love beyond marital, filial, national,
love that casts a widening pool of light,
love with no need to pre-empt grievance.

In today’s sharp sparkle, this winter air,
any thing can be made, any sentence begun.
On the brink, on the brim, on the cusp,

praise song for walking forward in that light.

"Can We All Get Along?"

The cover of Time Magazine on the 40th anniversary of the 1965 Watts Riots states, "Can We All Get Along?" This is the question that plagues generation after generation as it seems there is always a new conflict forming beneath the surface. The 1965 Watts Riots was a 5 day civil unrest that took place in Watts, Los Angeles, leaving 34 people dead, 1,032 injured, and 3,438 arrested. Until the 1992 Rodney King Riots, it was the most severe unrest in the history of Los Angeles.

The Riots broke out when a Caucasian policeman named Lee Minikus arrested African American Marquette Frye after he failed to pass a sobriety test while driving. Prior to this event, however, racial tensions in the Watts neighborhood had escalated, and therefore black citizens lived in fear of the white policemen. After Minikus refused to let Frye's mother drive his car home, calling for it to be impounded, she and his brother Ronald resisted, gathering a crowd of a couple hundred around the scene.

When the police withdrew, the people--angered and tense--began to riot, threatening the police and stoning cars. The mob grew and buildings were soon set on fire. By the fourth day, 13,000 National Guardsmen had arrived in the area hoping to stop the more than 100 building fires that had resulted from the riot. By the last day, almost 1,000 buildings were damaged or destroyed, causing an estimated $40 million in damage.

I chose to study the implications of the racial tensions boiling in Los Angeles during this time, as I still see traces of these conflicts in the present day. I am interested to see the connections between the 1965 Riots and the 1992 Riots, and how the latter could have been prevented had we learned from our mistakes.

Is this real life?

When looking at advertisements, I came across this billboard and it is quite disturbing. It was actually originally posted on another person's blog (link below) and they also commented on the absurd nature of the ad. The ad quotes "Who would you RATher see live?" It is centered on animal research, using the false dichotomy fallacy. The ad gives the viewer two choices, vote for animal research or see children die. This billboard doesn't take into account the fact that there are many other technologies other than animal testing to do research, such as testing replicated cells. Here is the ad:

source: http://agreenlight.tumblr.com/post/4413865132/av-animal-testing-or-killing-children-fun-with-false

I personally am shocked that anyone would publicize this, but I guess my opinion wasn't really solicited...

Is Olvera Street a Necessary Public Space?

Los Angeles is a place of diversity, known to many as the cultural hub of the United States. It is often nicknamed a "melting pot," or to some, a "boiling pot," but to all is a place of mixed cultures and ideas, as well as traffic and troubles. Because of the cacophony of the big city, Los Angeles is desperate for good public spaces, places in which celebrations are held, social and economic exchanges take place, friends run into each other, and cultures mix. According to the Project for Public Spaces, there are four qualities that make a public space successful: it must be "accessible, people [must be] engaged in activities there, the space is comfortable and has a good image, and finally, it is a sociable place--one where people meet each other and take people when they come to visit."

While Olvera Street started out lacking all four of these qualities, it has slowly evolved and is considerably friendlier towards the community than ever before. This does not mean, however, that Olvera Street today meets the qualifications to be named a successful public space. It lacks accessibility due to its narrow pathways and crowded spaces, fails to provide entertainment other than shopping and eating, does not have much comfortable space for a person to sit and relax, and appears to be closed in and confining. The fact is that Los Angeles can survive without Olvera Street--it is not a public space, it is a tourist attraction. People can come and see the artificial "culture" of the early Mexican settlers, eat commercialized snacks, and buy wholesale trinkets that are often stamped with "Made in China" on the back.

However, this is not to say that it cannot become a public space. Since it was created, Olvera street has evolved into more of a public space than ever before. The street needs to be more responsive to the Los Angeles public, and must provide them with a reassertion of community control. With a little revamping, Los Angeles could find that Olvera Street could be a hub for many people to meet and convene, focus on issues, or celebrate with a night out.

My Trip to Olvera Street!!!

Olvera Street started out as a small alley named Wine Street, and was later renamed after the first Los Angeles County Judge, Agustin Olvera. Many historical buildings surround the plaza, including the Avila Adobe, built around 1818 by former mayor Francisco Avila, and the Pelanconi House, the oldest brick house in the city, built in 1855. In 1926, when Christine Sterling first saw this historical part of the city, she decided to create a campaign to revive the original culture that was missing after the Anglos displaced many of the original Mexican settlers. With the help of LA Times Moguls such as Chandler and Otis, who hoped to attract more residents to the area, Sterling decided to create a street with a rich Mexican marketplace in order to show off the heritage.

When I arrived at Olvera Street, there was a bustling festival adjacent to the alleyway. It was centered on a latino band singing and chanting "Viva Mexico!"

We turned the corner to enter Olvera street, and instantly the Mexican marketplace appeared, along with many other people, most of whom seemed like tourists. Each of the colorful stands were covered in trinkets and Mexican souvenirs, and along the outside there were mostly authentic Mexican restaurants, complete with mariachi bands.

While a tourist would most likely think that the street is a complete representation of the Los Angeles history and culture, Otis and Chandler helped Sterling create the street as part of a marketing scheme, and therefore it does not accurately portray the Mexican heritage of the early settlers. Today, it serves primarily as a tourist attraction--most of the "authentic" Mexican trinkets have a "MADE IN CHINA" sticker on the back of them.

It does, however, attract people to the area, serving its purpose and representing the interest of the public. The street is open to all, and therefore does not exclude anyone, allowing it to be a very diverse area. I spotted students from USC, an Asian family, a Latino family, and a Latin America family, all of whom seemed to come from different socioeconomic backgrounds.

And of course...I had to have some yummy Mexican food!!!

Overall, Olvera Street is a fun and interesting place, full of rich culture, vibrant shopping, good food, and great people-watching opportunities. I had a blast! :)

New Insights from "She'd Be California"

While the song "She'd Be California" does demonstrate the materialistic nature of the California Dream through ideals such as luxury, free spirit, material beauty, the hollywood dream of success, and a carefree party life, it also contradicts the idea that the dream is perfect. The girl in the song appears to be perfect in every way, yet she does not leave her small-town home and travel to California. "She'd Be California" reinforces the image of a utopian society found within the Golden State while simultaneously highlighting the superficiality of the California Dream and superseding it with the all-American small-town values found in the South and Midwest. Rascal Flatts is trying to say that she is better than a California girl because she remains rooted in her core values and beliefs.

This is not the way that I first viewed the song; I had misinterpreted the meaning. I can relate to the down-to-earth feel of the south, and therefore have been provided with more insight towards the meaning of the song. She can be a California girl in a small town and still remain perfect--California is not the cure-all utopia, and that is what Rascal Flatts is hoping to demonstrate. This creates almost a regional competition between the "perfect" California and the "fun" South or Midwest...Who will win?


When searching for songs to write about, I came across this country song (rooted in the South) that also shares these same sentiments. Take a peek!

"She'd Be California" by Rascal Flatts

(There is no official Music Video)

"She's small town from the country, she ain't big time but she could be." These lines in Rascal Flatts "She'd be California" demonstrate the Hollywood Dream of wealth, success, and fame as encompassed throughout the California Dream. I chose this song because I can relate to the California Dream--coming from a small town in Texas, I dreamt of moving to California as a little girl and obtaining quick and easy success. This song highlights each of the main aspects of the California Dream: Luxury and Free Spirit, Material and Superficial Beauty, the Hollywood Dream of Success, the Image of a Blonde California Beach Babe, and a Carefree Party Life.

The Lyrics:

She got the long blonde hair
Got the red sports car
And you know she's got the
Top laid back
Se got the movie star smile
Got the sun kissed tan
Santa barbara in summer
Yeah, she feels like that

Hey she's like a canyon drive
In a midnight sky
Those eyes are deep enough
To get lost
Her legs are palm tree tall
The way she walks
Like the heat on a runway
When the cameras go off

She's small town from the country
She ain't big time but she could be

(chorus)
Hey, hollywood never looked this good
Bright as the big screen burns
Hey, i bet drivin' down sunset
They're lookin' for a face like hers
yeah, i've been all around this world
And she'd be california
If california was a girl

She's like a red, red wine
Like a righteous wave
She's a day at the beach in corona del mar
She's never been out there
Felt the bright spot light
But she could hve her own star
On that dreamer's boulevard

I've driven down that coastline
And i've stood there under that big sign

Hey, hollywood never looked this good
Bright as the big screen burns
Hey, i bet drivin' down sunset
They're lookin' for a face like hers
yeah, i've been all around this world
And she'd be california
If california was a girl

I'd chase that wild sunset
I'd be gone on my way,
Way out west
Yeah, i've been all around this town

Hey, hollywood never looked this good
Bright as the big screen
Hey, I bet drivin' down sunset
Lookin' for a face like hers
Yeah, she'd be california
If california was a girl
Now she'd be california
Hey california

She got the long blonde hair
Got the red sports car
And you know she's got the
Top laid back
Se got the movie star smile
Got the sun kissed tan
Santa barbara in summer
Yeah, she feels like that

Yeah, she'd be california
Hey, hollywood

Source: http://artists.letssingit.com/rascal-flatts-lyrics-shed-be-california-wg5cqj7#ixzz1Wa92WKzL
LetsSingIt - Your favorite Music Community

How I Define the California Dream...

Riches, success, luck, new beginnings, relaxed lifestyle, fame...all key ingredients in the recipe that makes up the California Dream. In order to define the California Dream, one must first look at the universal dream, the "American Dream". The American Dream started with the Pilgrims and Puritans, looking to escape religious prejudice and start a life free of harm and distress. With this came the first version of the "American Dream," one which took hard work and dedication in order to create a modest lifestyle, free of persecution.

However, in 1849 with the California Gold Rush, the "American Dream" was transformed dramatically. In essence, the California Dream shaped what we today call the "American Dream." A huge population boom spurred California to the front of the "population race" during this time, increasing the immigration from a mere 6,000 people to 100,000 people over the course of only a few years. This promise of gold and riches inspired a mindset of dreamers, willing to travel across the country in order to gain immediate fame and wealth.

The California Dream, according to an entry on wikipedia is defined as a "psychological motivation to gain fast wealth or fame in a new land," and is contrasted by the definition on the popular satirical website urbandictionary.com as "a state of denial." Both of these come from a desire for quick wealth and easy success, as depicted in popular movies and television shows. Today, the "American Dream" has been greatly influenced by this California Dream, transforming it into a dream of success and monetary stature, rather than modest lifestyles as a product of hard work. To me, the California dream is more than just a false reality. I believe it is misinterpreted in that success and wealth will be handed to anyone who comes to the state. But to me, the dream, if defined as a new beginning encompassing riches, a relaxed lifestyle, and a promise of a fulfilling life combined with hard work and dedication, is attainable to all.