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Pilipino American Identity Development Model
Abstract
This article examines the identity development of F/Pilipino Americans. Because of a distinct history and culture that differentiates them from other Asian groups, F/Pilipino Americans may experience a different ethnic identity development than other Asian Americans. A nonlinear 6-stage ethnic identity development model is proposed to promote proper therapeutic treatment.
Este artículo examina el desarrollo de la identidad de los f/filipino-americanos. Debido a una historia y una cultura distinta que los hace diferenciar de otros grupos asiáticos, los f/filipino-americanos pueden experimentar un desarrollo de identidad étnica distinto al de otros grupos asiático-americanos. Se propone un modelo de desarrollo de identidad étnica no-lineal de seis etapas, para promover el tratamiento terapéutico apropiado.
... Filipino Americans may also face specific microaggressions and discrimination experiences compared to other Asian ethnic subgroups (Alvarez & Juang, 2010;Nadal, 2021;Nadal et al., 2012). For example, the Filipino American phenotype, history, and culture combine in ways that "break the rules of race" (Ocampo, 2016, p. 13) and contribute to the misidentification (Lee & Ramakrishnan, 2020;Nadal, 2004;Nadal et al., 2012;Ocampo, 2016;Sanchez & Gaw, 2007) and invisibility of the Filipino American identity (Nadal, 2021). According to an exploratory study with 12 Filipino Americans, Nadal et al. (2012) identified 13 microaggression themes described by participants. ...
... Filipino Americans may experience distinct microaggressions related to mistaken identities, assumption of inferior status or intellect, assumption of criminality or deviance, and exclusion from the larger Asian American community (Nadal et al., 2012). Indeed, the surnames, physical features, and cultural practices of Filipino Americans uniquely position them in ways that contribute to unique forms of oppression (Nadal, 2000(Nadal, , 2004Nadal et al., 2012;Ocampo, 2016). These discrimination experiences may be further compounded based on the geographic region in which they are located (i.e., residence on West or East coast; Nadal et al., 2015). ...
... Scholars often agree each racial group (e.g., African American/Black, Asian American/Pacific Islander, Latino/a/x American, Native American) encompasses their own unique cultural heritage and worldview that distinguishes each from one another (Sue & Sue, 2008). For this reason, several racial and cultural identity development models can be found in literature that highlight the aforementioned racial groupings specifically (Casas & Pyluk, 1995;Cross, 1978;Horse, 2005;Nadal, 2004;Root, 1997). ...
... Therefore, the provided self-care strategies are also presented sequentially and should be infused within the core curriculum with intention to support the racial/cultural identity development of students. Further, similar to many racial/cultural identity models (Casas & Pyluk, 1995;Cross, 1978;Horse, 2005;Nadal, 2004;Root, 1997), not everyone will successfully complete and progress through every aspect of the anti-racist approaches outlined within this article. ...
Attention has been given to multicultural counseling, social justice and advocacy work over the last several decades; with this in mind, it is essential Counselors educators work as anti-racist change agents to understand the role of self-care in advocacy and be armed with self-care strategies based upon racial identity standing. Working through the lens of racial identity development models, educators will learn ways to support students of the dominant culture in engaging in self-care without initiating oppressive behaviors, and conversely will learn strategies to assist Black, Indigenous, Persons of Color (BIPOC) in enacting self-care without assisting in their own oppression. Thus, the purpose of this conceptual manuscript is to (a) provide a rationale for self-care as an ethical imperative, (b) introduce self-care strategies to employ while supporting anti-racist andragogy through intentional wellness, and (c) call students to build self-care routines focused on multiculturalism and social justice.
... In contrast with the Cambodian American group, Filipino American youth tend to lose their language faster and even reject their ethnic culture because first-generation Filipino parents do not want their children to speak accented English for better job opportunities (Nadal, 2004;Osalbo, 2011;Tuason et al., 2007). This voluntary language shift toward nativism and monolingualism is also documented in Duran's (2017) ethnographic study on recently-arrived Karenni refugees in Arizona. ...
Urged by the overarching problem of the language shift phenomena (Wong-Fillmore, 1991, 2000) and the lack of research among groups of less commonly taught languages, this ethnographic case study documents how the stakeholders from two Vietnamese language programs engaged in language and cultural socialization practices with respect to curricular designs, pedagogical practices, and associated language ideologies. The two focal programs included a Vietnamese dual-language two-way immersion program and a Vietnamese-as-a-second-language program, both located in a central Texas city. More particularly, drawing upon the theoretical and methodological underpinnings of translanguaging (García, 2009; Williams, 1994) and language ideology (Silverstein, 1979), all unified under the lens of language socialization (Ochs & Schieffelin, 1984), the study addresses the following research questions:
(1) In what ways do the stakeholders socialize emergent bilingual learners (both Vietnamese-descent and non-Vietnamese students) into biculturalism?
(2) In what ways do the stakeholders engage emergent bilingual learners in bilingual and biliteracy practices in Vietnamese and English?
(3) In what ways do the stakeholders’ ideologies of language inform the implementation of the focused programs and classroom practices?
... wealth (67)], FilAms previously established local grassroots organizations and professional associations in medicine, nursing, psychology, education, and ethnic studies to reimagine ways to heal the bodies, minds, and souls of our community (40). In public health, however, there remained a void that pan-Asian organizations had not filled (68). Longing for an interprofessional space that centered our epistemologies in the discourse, we organized toward our collective liberation and healing in public health, as illustrated in the timeline in Figure 1 (40). ...
A critical component for health equity lies in the inclusion of structurally excluded voices, such as Filipina/x/o Americans (FilAms). Because filam invisibility is normalized, denaturalizing these conditions requires reimagining power relations regarding whose experiences are documented, whose perspectives are legitimized, and whose strategies are supported. in this community case study, we describe our efforts to organize a multidisciplinary, multigenerational, community-driven collaboration for FilAm community wellness. Catalyzed by the disproportionate burden of deaths among FilAm healthcare workers at the onset of the COVID-19 pandemic and the accompanying silence from mainstream public health leaders, we formed the Filipinx/a/o Community Health Association (FilCHA). FilCHA is a counterspace where students, faculty, clinicians, and community leaders across the nation could collectively organize to resist our erasure. By building a virtual, intellectual community that centers our voices, FilCHA shifts power through partnerships in which people who directly experience the conditions that cause inequities have leadership roles and avenues to share their perspectives. We used Pinayism to guide our study of FilCHA, not just for the current crisis State-side, but through a multigenerational, transnational understanding of what knowledges have been taken from us and our ancestors. By naming our collective pain, building a counterspace for love of the community, and generating reflections for our communities, we work toward shared liberation. Harnessing the collective power of researchers as truth seekers and organizers as community builders in affirming spaces for holistic community wellbeing is love in action. This moment demands that we explicitly name love as essential to antiracist public health praxis.
... They notice differences among the discipline practices of their own parents and parents of peers [61]. This is relevant to Filipino immigrant families in the United States because of differences in child rearing practices between mainstream U.S. culture and Filipino culture [62,63]. For example, Filipino parents are more likely to show their love indirectly through actions, while there is more emphasis on verbal communication of love and praise in mainstream U.S. culture [64]. ...
One out of five children in the United States has a mental, emotional, or behavioral health diagnosis. Behavioral health issues cost America $247 billion per year and those with mental health disorders have poorer health and shorter lives. Evidence-based parenting interventions provided in childhood have proven to be effective in helping parents to prevent disruptive, oppositional and defiant behaviors, anxiety and depressive symptoms, tobacco, alcohol, and drug misuse, aggression, delinquency, and violence. Yet, few parents participate in such programs, especially hard-to-reach, underserved minority and immigrant populations. The Robert Wood Johnson Foundation has identified a culture of health action framework that mobilizes individuals, communities, and organizations in order to examine ways to improve systems of prevention, invest in building the evidence base for such systems, and provide evidence-based information to decision makers. The overarching goal of this effort was to create a culture of mental health among Filipinos, a large, yet understudied immigrant community that is affected by alarming mental health disparities, including high rates of adolescent suicide ideation and attempts. Our impact project focused on increasing the reach of the Incredible Years® because maximizing the participation of high-risk, hard-to-engage populations may be one of the most important ways to increase the population-level impact of evidence-based parenting programs. If the approach succeeded with Filipinos, comparable strategies could be used to effectively reach other underserved populations in the U.S., many of whom are reluctant to seek behavioral health services. In this chapter we discuss 1) the state of the literature on the topic of Filipino adolescent mental health disparities; 2) our wicked problem and the impact project aimed at ameliorating this issue; 3) how our team formed and implemented our impact project; 4) outcomes and results of our efforts; 5) challenges we faced and how they were overcome; 6) the leadership and health equity skills that were most helpful in addressing our problem; and 7) a toolkit that could assist other communities addressing youth mental health and prevention of suicide and depression.
... The othering of Filipinos in Hawai'i is so pervasive that some scholars argued that a generation of Filipinos in Hawai'i grew up hating their Filipino identity, and consequently led to many children disavowing their own language and culture [42]. In fact, many children of Filipino immigrants have refused to embrace their own language, as in the case of many parents who do not want to teach their children the language of their heritage, fearing that the latter will have less opportunities to succeed in the U.S. [43,44]. Knowing this educational and social context, engaging students in critical dialogue on racism against Filipinos is therefore an opportunity for students to uncover hidden ideologies and everyday discourses that have become commonplace in Hawai'i. ...
Engaging in critical dialogues in language classrooms that draw on critical pedagogical
perspectives can be challenging for learners because of gaps in communicative resources in their L1 and L2. Since critically oriented classrooms involve discussing social issues, students are expected to deploy “literate talk” to engage in critiquing society and a wide range of texts. Although recent studies have explored teachers’ and students’ engagement with critical materials and critical dialogues, research that explores language development in critical language teaching remains a concern for language teachers. In this paper, I share my experience of fostering language development, specifically the overt teaching of critical vocabulary to students of (Tagalog-based) Filipino language at a university in Hawai’i. Through a discussion of racist stereotypes targeting Filipinos and the impacts of these discourses on students’ lived experiences, the notion of “critical vocabulary” emerges as an important tool for students to articulate the presence of and to dismantle oppressive structures of power, including everyday discourses supporting the status quo. This paper defines critical vocabulary and advances its theoretical and practical contribution to critical language teaching. It also includes students’ perspectives of their language development and ends with pedagogical implications for heritage/world language teachers around the world.
Genre-bending is an evolving term that indicates the tendency for musical and cultural elements to interact with each other, often defying previously established genre distinctions. Evolutions of technology have expanded the way music is both created and consumed, and together with globalization, has shaped the development of a global music landscape. Hybrid elements and dynamics of music and culture have important implications for the development and exchange of musical identities outside of and within music therapy. In this article, there is a brief review of the digitalization of music technology related to consumers and curators. We highlight how digitalization and globalization have increased access through media democratization and afforded a global digital agency. This agency is explored with both the access and engagement of consumers, and the impact on curation by music creators. Those introductory elements are used for grounding the article’s main idea of genre-bending; including what it is, the ways it functions in popular music today, sociocultural and relational elements, and implications for music therapy. As part of this discourse, we highlight how the global music landscape has encouraged diverse music tastes and normalized inclusive engagement, and the subsequent importance of understanding individuals as being situated through multicultural music personhood. These shifts shape the intersubjective meaning making between therapist and client, impacting musical identities. The article concludes by delving into the ways these realities influence how music therapists hold space for curation, clients’ resources, and cultural assets through hybrid therapeutic dynamics.
Asian Americans hold a complex racial position in the U.S. They have been considered “honorary Whites,” unaffected by racial discrimination while simultaneously viewed as perpetual foreigners in their homeland. This study was conducted in the context of a historic uprising against racism and police brutality. Semi-structured interviews with 12 Asian American emerging adults explored how participants defined “Asian American” and their position in sociopolitical dialogue. An inductive/deductive thematic approach revealed: participants (1) challenged a monolithic Asian American identity, (2) experienced discrimination and stereotyping related to anti-Muslim sentiments, the “perpetual foreigner” stereotype, and the model minority myth, and (3) described a lack of visibility and representation of Asian Americans in the racial dialogue. In this time of increased racial tension, Asian American emerging adults face discrimination and stereotyping due to misconceptions about Asians. Participants demonstrated active engagement in racial meaning making and found solidarity in relationships with other racial minorities.
There is a paucity of research on the educational experiences of Filipinx Americans, the second-largest Asian American group in the United States. Studies that do exist often lump Filipinxs with other Asian Americans or present them devoid of critical contexts that shape their experience, namely, colonialism and racialization. Using a desire-based framework and empire as an analytic, we conducted a semi-systematic review of 74 journal articles to better understand how Filipinx Americans are presented in the research. Our analysis suggests that researchers often position Filipinx Americans relative to whiteness or utilize critical educational framings to interrogate the complex ways they are racialized. We offer implications for research focused on Filipinx Americans and minoritized groups. We conclude by discussing the utility of interdisciplinary research as well as the necessity for desirability and empire as a lens for future education research.
The current report covers the reliability and validity data on an extensive study of the Suinn-Lew Asian Self-Identity Acculturation Scale (SL-ASIA) involving a sample of 324 adults. Concurrent validity results showed that the SL-ASIA scores were significantly correlated with demographic information hypothesized to reflect levels of Asian-American identity. For example, high SL-ASIA scores were found associated with having attended school in the U.S. over a longer period of time, during which time the subject's Asian identity would have been reduced. Factorial validity was determined by comparing factors obtained for the SL-ASIA with factors reported for a similar scale measuring ethnic identity of Hispanics, the ARSMA. Of the four interpretable factors reported for the ARSMA, three were identified for the SL-ASIA.
Conducted 2 studies in which Asian Americans rated a counselor's performance in a simulated counseling session with an Asian American student. Two tape recordings of a contrived counseling session were prepared in which the client responses were identical but the counselor responses differed, 1 depicting a "directive" counseling approach and 1 a "nondirective" approach. Each tape recording was paired with 2 different introductions, 1 in which the counselor was identified as Asian American and 1 in which the counselor was described as Caucasian American. In the 1st study, 52 Asian American university students were randomly assigned to 1 of the 4 introduction–approach combinations. In the 2nd study, 48 Japanese Americans who were members of the Young Buddhist Association were randomly assigned to the 4 introduction–approach combinations. In both studies, the counselor was rated as more credible and approachable when employing the directive counseling approach than when using the nondirective counseling approach. Evidence was found that Asian American university students see Asian American counselors as more credible and approachable than Caucasian American counselors, while the association members viewed them as equally credible and approachable. (21 ref) (PsycINFO Database Record (c) 2012 APA, all rights reserved)
The Development of PersonalityPersonality: A Conceptual SchemeLimitations and ImplicationsMental Health ProblemsThe Inadequacy of Mental Health Care
Thesis (Ph. D.)--University of Massachusetts, 1981. Includes bibliographical references (p. 197-202).
Thesis (Ed. D.)--University of Massachusetts, 1981.
Printout. Thesis (Ph. D.)--University of Illinois at Urbana-Champaign, 1991. Vita. Includes bibliographical references (leaves 113-130). Available on microfilm from University Microfilms.
Positive/group-appreciating. The F/Pilipino is very proud to be an Asian American. He or she will have friends of all Asian backgrounds and will feel a strong connection to all of them. He or she will advocate for the issues and needs of Asian Americans as a whole (e.g
- Attitudes
Attitudes and beliefs toward Asian Americans: Positive/group-appreciating. The F/Pilipino is very proud to be an Asian American. He or she will have friends of all Asian backgrounds and will feel a strong connection to all of them. He or she will advocate for the issues and needs of Asian Americans as a whole (e.g., Asian American studies, Asian American representation in the media and political system).
Asian Americans and Paci$c Islanders (Is there such an elhnicgroup?) The process of Asian American identity development: A study of Japanese-American women's perceptions of their struggle to achieve personal identities as Americans of Asian ancestry. Disserlation Abstracts International
- L F Ignacio
Ignacio, L. F. (1976). Asian Americans and Paci$c Islanders (Is there such an elhnicgroup?). San Jose, CA: Pilipino Development & Associates. Kim, J. (1981). The process of Asian American identity development: A study of Japanese-American women's perceptions of their struggle to achieve personal identities as Americans of Asian ancestry. Disserlation Abstracts International, 42, 15.51 A.