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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.
... For example, Ocampo (2014) has found that colonial experiences demarcate the Filipinx second generation from other Asian American subgroups. Although Filipinx Americans see connections between their experiences and those of Latinos in the United States, their identity as Filipinx Americans must incorporate unique features (Nadal, 2004). ...
... According to Phinney (1989), individuals' sense of ethnic identity may also include their attitudes and experiences regarding how their ethnic group is perceived racially. For Filipinxs, the development of ethnic identity has often been a challenge due to difficulties connecting to racial and ethnic categories (Nadal, 2004(Nadal, , 2021. Since the societal standards of physical characteristics are frequently used to categorize a person's race, Filipinxs struggle to identify with other Asian ethnic groups and tend to classify themselves with Pacific Islanders more easily. ...
... In order to develop a sense of pride and unity with others from their ethnic group, Filipinx Americans must come to recognize and reject attitudes of colonial mentality. Nadal (2004) proposed a model of identity development that was specific to Filipinx Americans. In this model, the Pilipino American identity model, children may begin with neutral attitudes about their culture, but during the process of development, they may absorb assimilationist attitudes that favor the dominant U.S. culture. ...
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Colonial mentality refers to a social response to internalized oppression through which one’s unique set of attitudes lead to the denigration of one’s own culture while appreciating or valuing Western culture. Other attitudes that may be related to colonial mentality include in-group colorism, which ascribes positive features to lighter skin tones. Also of relevance is phenotypic bias, which involves the preference for European physical characteristics such as lighter skin complexions, light, and straight set of hair, blue eyes, and narrow noses. This study investigates the extent to which colonial mentality is related to colorism and satisfaction with phenotype in a sample of 101 Filipinx Americans residing in the United States. Results found that colonial mentality subscales as a set predicted both colorism and phenotypic satisfaction, with the physical characteristics subscale being the most consistently predictive. Additionally, the colonial debt subscale was associated with increased phenotypic satisfaction suggesting that those who felt more indebted to the West are more satisfied with their physical characteristics. Although colonial mentality was related to lower ethnic identity, colorism and phenotypic satisfaction did not play a mediating role in this relationship.
... Dr. Kevin Nadal (2004) first originated the P/Filipino American Identity Development Model and its centeredness in relation to white-dominant culture within the United States. Artists working in intimacy choreography and direction need to recognize that-especially for P/Filipino Americans due to our specific cultural context and inheritance-those in the dominant white supremacist class have dictated what is socially acceptable to say yes and no to (Blount 2022), imposing those cultural norms onto people of color living and working in places and industries shaped by white supremacist ideals and culture. ...
... Many Filipino-American mixed families attempt to teach their children the importance of Filipino culture through food, dance, dress, music, or attempts to teach the native language. Children in this stage will have an impartial view of Filipino culture because they have been socialized to understand that their culture has a place in society (Nadal 2004). In relation to consent and our stories as Filipino-Americans, we must learn our shared and individual histories, as well as learning about the activism that has allowed us to be who we are today. ...
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The Filipino-American Restorying Framework seeks to provide clarity amidst the unclarity that is the Filipino-American experience through consent. This article presents a brief history between the Philippines and the US, and how reclamation of the Filipino story leads to a cultural shift towards acceptance for Filipino-Americans. The information presented should be utilized to help understand the Filipino-American experience and to help other "Americanized Pinoys" understand their story, which begins with a resonant yes to yourself as a storyteller. We seek to build a narrative and framework that is encompassing of our ancestral activists, educators, and policymakers that were rooted in collective liberation, community, and kapwa.
... As I started to learn more about my cultures and explored my intersecting identities I found literature that supported my hunch. Nadal (2004) speaks of two main characteristics setting apart Filipinos from other Asian groups: Catholicism and strong English proficiency. (Cora de Leon) This present study draws from critical, decolonial, and feminist scholarship, including Lugones (2010), Glenn (1985), and Tintiangco-Cubales' (2005) culturally embedded Pinayism to infuse Pilipina feminism as intervention to academia. ...
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Five Pilipina American (PA) social work MotherScholars, from a doctoral student to an interim dean, used kuwentuhan (Pilipinx methodology) to amplify their survivance and thrivance despite attempted exclusion, reduction, and distortion as Pilipinos by coloniality/modernity. Grounded in decolonial feminism (the view that oppressions such as sexism and racism co-constitute coloniality and that unsettling oppressions disrupts hegemony) and Pinayism (an integrated framework revaluing the labor, intellect, and nurturance of mothering through a cultural lens), the authors work coalitionally across their PA diversity to re-center ginhawa (aliveness or sense of ease and wellness). Together, they embarked on an iterative self-study process of data generation and analysis that included presenting, recording, and transcribing two panel presentations at a premier social work conference, writing reflections and hay(na)ku poems about their experiences and processes, reading and rereading the data, and meeting and discussing the data, their process, and past and current events pertinent to the content. The stories highlight how the authors are living and enlivening decoloniality, and that, in so doing, they continue a lineage of those who have resisted coloniality/modernity and promoted thrivance. Collectively, these kuwentos (stories), reflections, hay(na)ku, and their weaving together, are memory, resistance, counter-storytelling, and healing.
... Scholars (Fujikane, 2000;Labrador, 2015;Okamura, 2008Okamura, , 2013) who studied the systemic racialization of Filipinos in Hawaiʻi through local ethnic jokes, literature, and the media found that denigrating portrayals of Filipinos resulted in generations of Filipinos in Hawaiʻi who grew up disavowing their heritage language and culture (Labrador, 2015;Revilla, 1997). Many Filipino parents and grandparents refused to transmit their language to the younger generation because of fear that their children would not succeed in American society (Nadal, 2004). At the same time, many language schools are unsupportive of minority students' multilingualism. ...
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My chapter is the preface to this important book on tranlanguaging edited by Anamaria Welp and Ruberval Franco Maciel. The book provides unique insights on translingual pedagogical practices in many international settings, making it especially useful for teachers who want to explore translingual practices in their own classrooms.
... 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. ...
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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). ...
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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.
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There is increasing urgency to broaden access to inclusive and culturally sustaining K-12 civic education. Civic education can foster young people’s development of their civic identity, which can support a functioning American democracy. Civic education often includes opportunities for learners to develop civic knowledge, skills, and dispositions, but not all learners may see themselves represented in traditional forms of civic education. In this essay, we propose reframing approaches to developing knowledge, skills, and dispositions by focusing on how they can be brought together to support the development of civic identity. First, we describe relevant literature on civic education. We then explain how three aspects of civic education inform learners’ development of a civic identity: personal identity and values, mastery of civic knowledge, and creative capacity for civic action. We close with recommendations for how to support civic identity development in K-12 education.
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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.
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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.
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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)
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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.
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The Development of PersonalityPersonality: A Conceptual SchemeLimitations and ImplicationsMental Health ProblemsThe Inadequacy of Mental Health Care
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Thesis (Ph. D.)--University of Massachusetts, 1981. Includes bibliographical references (p. 197-202).
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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).