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Journal articles on the topic 'Filipino American'
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1
De Lara, Marlo Jessica. "Reclaiming Filipino America through Performance and Film." JOMEC Journal, no. 11 (July 6, 2017): 41. http://dx.doi.org/10.18573/10.18573/j.2017.10142.
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Filipino Americans are the fourth largest migrant group in America and the second largest Asian population in the United States. Migration from the Philippines is constant and has increased dramatically in the last sixty years. Filipino Americans participate as the ‘Asian American’ identity/race but the specificity of Philippine-U.S. relations and migration pathways make this inclusion a misfit. As a former territory and with complex shifting migration policies, Filipinos have been considered by the U.S. government an ambiguous population, falling just out of reach of national visibility. As the population has continued to grow, Filipino Americans have shared narratives and begun conversation to address the constant cultural negotiation and struggles within the social and racial structures of America. Since the 1980s, a Filipino American cultural and artistic movement or ‘moment’, has emerged with artists, dancers, performers, and filmmakers. These artists make critical interventions that disavow the American empire. The works make comment upon the ramifications of being an unrecognized Asian colony and the systemic challenges of immigration assimilation. An example of a work from this cultural moment is Jose Antonio Vargas’ autobiographical documentary Documented (2013). The film, intended as an up close and personal account of an undocumented migrant in the United States, also serves as an example of current Filipino American cultural productivity and visibilization. By studying this artistic movement, one can approach deeper understandings of citizenship and national belonging(s) in the current transnational climate and the border crossings that circumscribe the Filipino American diaspora.
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Camba, Maria Mendoza. "Aping the Filipino Image." Re:Locations - Journal of the Asia-Pacific World 3, no. 2 (June 21, 2020): 35–50. http://dx.doi.org/10.33137/relocations.v1i1.33393.
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Early American visual culture has played a substantial role in advancing American Imperialism in the early 1900s. Using publication as an instrument of expansionism, America’s distribution of visual images depicting its conquered nations, has resulted in consequences that have perpetually categorized its once-dominated territories as inferior. The Philippines reveal the consequences of this classification. Seized by the United States in 1899, the Philippines was repeatedly a subject of American print culture. Primarily, editorial cartoons were used to illustrate recurring images of Filipinos to justify its annexation. Employing illusive and sensational tropes, these cartoons were widely distributed through magazines and periodicals, informing the American population of debasing assumptions to characterize the Filipino individual. As a result, the Philippines gained false attributions and stereotypes brought upon by their erroneous portrayal in early American media. This research argues that the deceptive representation of the Philippines in early American visual culture, has aided in creating false Filipino stereotypes, hence, sustaining the nation in the periphery. Visual codings used in editorial cartoons repeatedly exemplified the Filipino character as incompetent and inferior. Filtration of Filipino representation is, likewise, apparent. By exaggerating damaging visual tropes that painted the Filipino individual as primitive and savage, and eliminating its progressive and modern characteristics, editorial cartoons helped reinforce the supposed ‘benevolent assimilation’ America used in defending its colonialism. Such reinforcement produced lasting consequences that not only perpetuated false Filipino stereotypes in the global platform, but also encouraged the Philippines’ inadvertent participation to cultural imperialism in present society.
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Paligutan, P. James. "American Dream Deferred." Pacific Historical Review 90, no. 2 (2021): 233–60. http://dx.doi.org/10.1525/phr.2021.90.2.233.
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This article examines a unique migratory movement of Filipinos to America: Filipino nationals recruited by the U.S. Navy and Coast Guard between 1952 and 1970. Such recruits were seen as a solution to a mounting labor problem stemming from the Navy’s traditional use of minorities to fulfill duties as servants for naval officers. With African Americans' demands for equal opportunity reaching a crescendo during the Civil Rights era, the U.S. Navy looked to its former colony to replenish its supply of dark-skinned servants. Despite expectations of docility, however, such Filipino sailors were able to forge a culture of resistance manifested through non-confrontational acts of defiance, protest through official channels, and labor stoppage. Such actions ultimately resulted in the reversal of naval policy that relegated Filipinos to servile labor.
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Roces, Mina. "Filipino Identity in Fiction, 1945–1972." Modern Asian Studies 28, no. 2 (May 1994): 279–315. http://dx.doi.org/10.1017/s0026749x00012415.
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The Philippines in the immediate post-war years may be described as a nation in search of an identity. This preoccupation with what one journalist has dubbed ‘the question of identity’ spurred a sudden interest in the research and discussion of things Filipino: Filipino dance, theater, literature, language, music, art and cultural traditions. After four hundred and fifty years of colonial rule the Filipino intelligentsia began to wonder if indeed the western legacy of colonial rule was the annihilation of the very essence of Filipino culture. Under the aegis of American rule Filipinos were adamant about proving to their colonizers that they had been good pupils in western democratic ideals and were fit to govern themselves. From the 1920s to the early 1940s, the Filipino had become a sajonista (pro-American). The Japanese colonizers who replaced the Americans in the second world war were appalled not only at the pro-Americanism of the Filipino but at the magnitude of American influence absorbed by Filipino culture. In fact it was the Japanese who promoted the use of Tagalog and the ‘revival’ and appreciation of Filipino cultural traditions as part of the policy of ‘Asia for the Asians’. Once independence was achieved at last in 1946, the focus shifted. The nagging question was no longer ‘Are we western enough to govern ourselves?’ but its opposite—‘Have we become too westernized to the point of losing ourselves?’.
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Prieto, Laura R. "A Delicate Subject: Clemencia López, Civilized Womanhood, and the Politics of Anti-Imperialism." Journal of the Gilded Age and Progressive Era 12, no. 2 (April 2013): 199–233. http://dx.doi.org/10.1017/s1537781413000066.
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In 1902, Clemencia López journeyed to the United States to work for the liberation of her imprisoned brothers and for Filipino independence. She granted interviews, circulated her photograph, and spoke in public under the sponsorship of American anti-imperialists and suffragists. López argued that Filipinos like herself were already a civilized people and thus did not need Americans' “benevolent assimilation.” Her gender and her elite family background helped her make this case. Instead of presenting her as racially inferior, published accounts expressed appreciation of her feminine refinement and perceptions of her beauty as exotic. Americans simultaneously perceived her as apolitical because of her sex. López was thus able to take advantage of American gender politics to discuss the “delicate subject” of autonomy for the Philippines in ways that anti-imperialist Filipino men could not.
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Pante, Michael D. "Rickshaws and Filipinos: Transnational Meanings of Technology and Labor in American-Occupied Manila." International Review of Social History 59, S22 (August 14, 2014): 133–59. http://dx.doi.org/10.1017/s0020859014000315.
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AbstractThis article tells the hitherto unknown history of the rickshaw in the Philippines. The Filipinos’ encounter with this transport mode was brief and largely revolved around a failed rickshaw business in Manila in 1902. The venture quickly fizzled out, but not without controversy, deeply rooted in the colliding socio-political forces in the city at that time: the reliance on a non-motorized transport system; the consolidation of American colonial rule against the backdrop of an ongoing revolution; the birth of the first Filipino labor federation; and the implementation of a law banning the employment of Chinese workers from unskilled trades. The controversy turned the rickshaw into a disputed symbol. On the one hand, the rickshaw enterprise was criticized by Filipino carriage drivers and nationalist labor leaders, who viewed the vehicle as an essentially foreign apparatus that would enslave Filipinos. On the other hand, the Americans used the Filipinos’ opposition to the rickshaw to prove the supposed un-modernity of the lazy native workers, who failed to grasp the idea of the dignity of labor. These disputes were inextricably linked to the clash of discourses between Filipino nationalism and colonial modernity, two competing perspectives both influenced by a comparative transnational frame.
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Peregrina, Hillary Nicole A., Grace J. Yoo, Carissa Villanueva, Maria L. G. Bayog, Therese Doan, and Melinda S. Bender. "Tiwala, Gaining Trust to Recruit Filipino American Families: CARE -T2D Study." Ethnicity & Disease 32, no. 1 (January 20, 2022): 49–60. http://dx.doi.org/10.18865/ed.32.1.49.
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Objective: Filipino Americans have greater risk for type 2 diabetes (T2D) and related complications compared to other Asian populations and non-Hispanic Whites. There are few diabetes intervention studies focused on Filipinos and limited evidence regarding the best recruitment strategies for this hard-to-reach population.Methods: This article examined barriers and facilitators to recruitment of Filipino families for the “Caring for Asian Americans through Research and Education on T2D” (CARE-T2D) study, which took place in California from June 2018 through June 2019.Results: Recruitment of 50 Filipino dyads (parent with T2D and adult child) were successfully met. Gaining trust through culturally tailored strategies was key in recruiting Filipino participants. Tiwala (gaining trust) strategies involved: 1) using Filipino staff as role models for research engagement and 2) incorporating narrative communications or “kuwentuhan” (Filipino cultural storytelling) with recruitment. Other facilitating strategies included in-person presentations at local colleges and organizations, Filipino community leaders’ support, snowball sampling, previous study participant listservs, and posting fliers on family/friends’ personal social media sites. Barriers to recruitment included research mistrust, confidentiality concerns, and risks of violating cultural values.Conclusion: To our knowledge, this is the first study to recruit Filipino family dyads. Findings will inform researchers and clinicians on how best to recruit Filipino families in community health-related research and public health programs. Ethn Dis. 2022;32(1):49-60; doi:10.18865/ed.32.1.49
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Paik, Susan J., Shirlie Mae Mamaril Choe, and Matthew A. Witenstein. "Filipinos in the U.S.: Historical, Social, and Educational Experiences." Social and Education History 5, no. 2 (June 21, 2016): 134. http://dx.doi.org/10.17583/hse.2016.2062.
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As the second largest Asian American group, Filipinos have had a long history in the United States, with unique historical, social, and educational experiences. The purpose of this article is to better understand current Filipino American communities and educational experiences by examining the historical context of their immigration. Based on an adapted model of incorporation and literature review, the article examines government policies, societal reception, co-ethnic communities, as well as other barriers and opportunities both before and after the Immigration Act of 1965. These additional barriers and opportunities, such as education, occupation, class status, language ability, settlement patterns and time of arrival influenced their acculturation into mainstream society. Their distinct immigration history is also complicated due to centuries of colonization by Spain and later the U.S. Pre-1965 immigrants in the U.S. had a harder time in general; post-1965 immigrants had better government and societal reception overall, but they still encountered difficulty throughout their immigration history. Pre-1965 Filipino communities were stronger often serving their economic, cultural and social needs, but have become more dispersed over time as Filipinos have become less reliant on their co-ethnic networks. Their English-speaking ability, educational backgrounds, and professional skills have helped them to navigate mainstream America. Despite their overall success, there is research showing mixed educational achievement levels across later generations. The Filipino community is steadily growing and more research and support are needed to understand why educational levels vary across Filipino American students. Historical contexts can provide a comprehensive lens to understand current educational issues.
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Burns, Lucy Mae San Pablo. "“Splendid Dancing”: Filipino “Exceptionalism” in Taxi Dancehalls." Dance Research Journal 40, no. 2 (2008): 23–40. http://dx.doi.org/10.1017/s014976770000036x.
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In the 1920s and early 1930s, Filipino men patronized the popular American social institution of the taxi dancehalls, comprising nearly one quarter of the taxi dancehall patrons in major cities such as Detroit and Los Angeles (see Cressey 1932). Taxi dancehalls were at the height of their popularity during this period, often serving as a key site of sociality amongst and between immigrants. Women were employed as dancers for hire, and men, predominantly immigrants, were their principal patrons. Filipinos, workers and students alike, came dressed in McIntosh suits, eager to spend their hard-earned wages on taxi dancers. Here, Filipino men made rare social contact with women—taxi dancers who were largely white, occasionally Mexican, and very rarely Filipina (see Meckel 1995 for a detailed study of taxi dancers). Filipinos would purchase their dance tickets, choose their favorite girl within a group of taxi dancers, and move to the music of a live band. For ten cents per dance number, slow or fast, Filipino men could choose to dance with the same dancer until their tickets ran out or opt for the pleasures of another. Like a taxi ride, each dance came with a ticketed price and the expectation of a tip, either in the form of a drink, a sandwich, or perhaps even a marriage proposal.
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Mossakowski, Krysia N. "Are Immigrants Healthier? The Case of Depression among Filipino Americans." Social Psychology Quarterly 70, no. 3 (September 2007): 290–304. http://dx.doi.org/10.1177/019027250707000307.
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Immigration has fundamentally changed American society by increasing racial and ethnic diversity. Yet, our knowledge of the relationship between immigrant status and mental health remains limited. This study provides evidence that Filipino American immigrants have significantly lower levels of depressive symptoms than Filipinos born in the United States, net of gender, age, marital status, socioeconomic status, and place of residence. I also examine the mediating effects of individualism, collectivism, ethnic identification, and perceived racial/ethnic discrimination to understand why immigrants are healthier. Furthermore, my results suggest that age at immigration warrants more attention. Immigrating during childhood predicts significantly higher levels of depressive symptoms in adulthood than immigrating after childhood, independent of the duration of residence in the United States. Although this study is specific to Filipino Americans, it has implications for theories about selective migration and the social psychological ramifications of adapting to American culture as a racial/ethnic minority.
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Corpus, Rina Angela. "Dance Beyond the Disquiet of Diaspora: Kristin Jackson's Aesthetic of Independent Dancing." Congress on Research in Dance Conference Proceedings 39, S1 (2007): 12–23. http://dx.doi.org/10.1017/s2049125500000066.
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This essay navigates the dance history and aesthetics of New York–based Filipina-American dance artist Kristin Jackson, who bravely produced herself as an independent dance-maker. It highlights the independent and alternative dance practice of Jackson in the context of her multicultural identity and Filipino diaspora in America. As Jackson straddles both the Philippines and America, we witness in this narrative several issues mobilized around her dance and dance-making.
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Rebustillo, Rowan Lopez. "BAHALA NA: In Search of an “Ordinary Theology” for the Filipino Diaspora." International Journal of Practical Theology 22, no. 2 (November 6, 2018): 234–52. http://dx.doi.org/10.1515/ijpt-2016-0041.
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Abstract In the contemporary theological landscape Filipino theology has remained marginal compared to Latin-American theologies. Hence, this paper attempts to present Bahala Na as a Filipino articulation of Astley’s Ordinary Theology in the context of Filipino diaspora. With this, we assert that the importance of ordinary Filipino migrants’ input in the current theological enterprise cannot be overlooked because the churches in the world are now phenomenally populated by the millions of Filipinos who possess a unique faith that has sustained them amidst the precariousness of their diasporic life. We believe that ignorance of this inculturated theology is ignorance of the real essence of “catholic” theology.
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Agbayani-Siewert, Pauline. "Filipino American Culture and Family: Guidelines for Practitioners." Families in Society: The Journal of Contemporary Social Services 75, no. 7 (September 1994): 429–38. http://dx.doi.org/10.1177/104438949407500704.
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The author introduces relevant information about Filipino American culture and families in three subcategories: family and extended-family values, marital relations, and children. Guidelines for social work practice with Filipino Americans are offered.
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Ignacio, Emily Noelle, Yen Le Espiritu, and Vicente L. Rafael. "Filipino American Lives." Contemporary Sociology 25, no. 1 (January 1996): 40. http://dx.doi.org/10.2307/2076949.
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McAdam, Jennifer L., Nancy A. Stotts, Geraldine Padilla, and Kathleen Puntillo. "Attitudes of Critically Ill Filipino Patients and Their Families Toward Advance Directives." American Journal of Critical Care 14, no. 1 (January 1, 2005): 17–25. http://dx.doi.org/10.4037/ajcc2005.14.1.17.
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• Background Advance directives are important but often underused tools in critical care. Healthcare professionals’ understanding of how culture influences attitudes toward advance directives can improve knowledge and completion of these documents.• Objective To understand the attitudes of critically ill Filipino American patients and their families toward advance directives.• Methods A descriptive, correlational, cross-sectional study with a convenience sample of 22 Filipino American patients and 22 Filipino American family members at a West Coast medical center. All patients were admitted for cardiac surgery or cardiac interventions. Participants were interviewed with the Advance Directive Attitude Survey and A Short Acculturation Scale for Filipino Americans.• Results Family members’ scores were significantly more positive than patients’ scores on the attitude survey (P = .01). Family members were more American acculturated than were patients (P = .001). Family members with more education had more positive attitudes toward advance directives (P = .02). Only 2 patients (and no family members) had completed an advance directive before the study. Only 27.3% of family members had prior knowledge of advance directives.• Conclusion Overall attitudes toward advance directives were positive; however, the completion rate and knowledge of advance directives were low. Participants may have been saying what they thought the researcher wanted to hear in order to avoid disagreement. Such behavior could partly explain the positive attitudes of the Filipino Americans toward advance directives. Further research is warranted to understand how to increase completion rates for advance directives among Filipino Americans.
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Mui, Paulani, Janice V. Bowie, Hee-Soon Juon, and Roland J. Thorpe. "Ethnic Group Differences in Health Outcomes Among Asian American Men in California." American Journal of Men's Health 11, no. 5 (August 15, 2016): 1406–14. http://dx.doi.org/10.1177/1557988316664508.
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The numbers of Asian American men are continually increasing, yet limited research exists on this understudied population. Addressing this lack of research is necessary to better inform how best to improve quality of care. This study examined health outcome differences across ethnically diverse groups of Asian American men in California, compared with non-Hispanic White men. Using data from the 2007, 2009, and 2011-2012 California Health Interview Survey, distributions of health status and health-related characteristics across ( n = 43,030) racial/ethnic groups of men (Chinese, Japanese, Korean, Filipino, Vietnamese, Other Asian Americans, and non-Hispanic Whites) were calculated. Compared with non-Hispanic Whites, odds of reporting fair or poor health were higher among Vietnamese, while odds of diabetes were higher among Korean, Filipino, and Other Asian Americans. Odds of high blood pressure were higher among Filipino and Vietnamese but lower among Other Asian Americans, while odds of disability were lower across all ethnic groups except Filipino and Vietnamese. This study’s findings highlight the importance of understanding ethnic heterogeneity to develop culturally appropriate health interventions for Asian American men.
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Enrile, Annalisa, and Pauline T. Agbayani. "Differences in Attitudes Towards Women Among Three Groups of Filipinos: Filipinos in the Philippines, Filipino American Immigrants, and U.S. Born Filipino Americans." Journal of Ethnic And Cultural Diversity in Social Work 16, no. 1-2 (March 2007): 1–25. http://dx.doi.org/10.1300/j051v16n01_01.
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Bardwell-Jones, Celia T. "Feminist-Pragmatist Reflections on the Filial Obligations of a Filipina American Daughter." Hypatia 36, no. 2 (2021): 384–90. http://dx.doi.org/10.1017/hyp.2021.12.
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In this essay, I reflect on the contradictions that arise from a personal experience of conflict with my father and the clash of traditional Filipino gender norms in the context of the practice of name changes within the institution of marriage and intersecting feminist critiques of patriarchy. My understanding of the Tagalog amor propio is self-love or self-pride within Filipino culture and signifies one's authority, place, and meaning in the community. As a concept of authority, amor propio encourages practices of respect toward the authority figure. In the context of the home, amor propio is attributed to the father, and members of the family ought to respect his amor propio. This essay examines my own conflicted relationship with my father and my attempts to navigate the complex terrain of amor propio, as a Filipina, feminist/peminist, dutiful daughter. Filipino immigrant families face distinct challenges within family life owing to globalization, colonialism, and racism, so I find Jane Addams's social ethics of filial relations helpful in framing the tension between individual and social claims within the specific cultural values expected of Filipina women as dutiful daughters. Addams's feminist social sensibilities in her work at Hull House were attuned to the plight of daughters and the conflicting claims of the family emergent within the crowded immigrant neighborhoods in Chicago. She was able to articulate and sympathetically understand the generational divide within immigrant families at Hull House and sought to bridge these differences within the context of the family. I reflect on her work in my own experience as a dutiful Filipina daughter.
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Chan, Christian D., and Stacey Diane Arañez Litam. "Mental Health Equity of Filipino Communities in COVID-19: A Framework for Practice and Advocacy." Professional Counselor 11, no. 1 (March 2021): 73–85. http://dx.doi.org/10.15241/cdc.11.1.73.
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The emergence and global spread of COVID-19 precipitated a massive public health crisis combined with multiple incidents of racial discrimination and violence toward Asian American and Pacific Islander (AAPI) communities. Although East Asian communities are more frequently targeted for instances of pandemic-related racial discrimination, multiple disparities converge upon Filipino communities that affect their access to mental health care in light of COVID-19. This article empowers professional counselors to support the Filipino community by addressing three main areas: (a) describing how COVID-19 contributes to racial microaggressions and institutional racism toward Filipino communities; (b) underscoring how COVID-19 exacerbates exposure to stressors and disparities that influence help-seeking behaviors and utilization of counseling among Filipinos; and (c) outlining how professional counselors can promote racial socialization, outreach, and mental health equity with Filipino communities to mitigate the effects of COVID-19.
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Li, Chien-Ching, Kelsey Choi, Alicia Matthews, and Raj Shah. "ELIGIBILITY FOR LOW-DOSE COMPUTED TOMOGRAPHY LUNG CANCER SCREENING IN OLDER ASIAN AMERICAN SMOKERS." Innovation in Aging 3, Supplement_1 (November 2019): S189. http://dx.doi.org/10.1093/geroni/igz038.679.
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Abstract Lung cancer is the leading cause of cancer-related deaths in Asian Americans. Low-dose computed tomography lung cancer (LDCT) screening is an effective way to decrease lung cancer mortality. This study aimed to examine the difference in LDCT screening eligibility among Asian American subgroups. The National Health Interview Survey data (2006-2016) was analyzed. The U.S. Preventive Services Task Force guideline was used to determine the LDCT eligibility. A higher and statistically significant proportion of current Filipino smokers (35.4%) met LDCT screening eligibility criteria compared to Chinese (26.5%) and other Asian smokers (22.7%) (p=0.02). Hierarchical logistic regression results further showed that Filipino were more likely to meet LDCT screening criteria than other Asian while adjusting demographics (OR=1.87; p=0.01). The differences in LDCT screening eligibility no longer existed after additionally adjusting socioeconomic factors as well as perceived health status. Future targeted outreach and intervention research is needed for Filipinos with lower socioeconomic status.
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de Leon, Erwin S., and Gem P. Daus. "Filipino American political participation." Politics, Groups, and Identities 6, no. 3 (July 3, 2018): 435–52. http://dx.doi.org/10.1080/21565503.2018.1494013.
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Siewert, Pauline Agbayani, and Alice Yick Flanagan. "Filipino American Dating Violence." Journal of Human Behavior in the Social Environment 3, no. 3-4 (September 2000): 115–33. http://dx.doi.org/10.1300/j137v03n03_09.
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Murphy, Kevin. ""To Sympathize and Exploit": Filipinos, Americans, and the Bataan Death March." Journal of American-East Asian Relations 18, no. 3-4 (2011): 295–319. http://dx.doi.org/10.1163/187656111x609199.
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AbstractThe Bataan Death March of 1942 has entered historical consciousness as one of the ultimate measures of Japanese wartime barbarity. At a level bound up with deference to the veterans who experienced such hardship, a compelling reality emerges: Helpless Americans marched under the watchful eyes and cruel bayonets of the Japanese oppressor, and the Filipinos, in despair over the defeat of their defenders, wept in sympathy as they watched. The pattern reinforces pleasing notions of a benevolent colonial relation, the "good war" against a barbarous enemy, and loyal allies enlisted in a righteous cause. Yet thousands of men, women, and children of three nationalities and various classes participated in the complex drama that came to represent the Death March. Their complexity demands an interpretation that goes beyond the simplicity of "oppressor – victim – sympathetic observer." This article finds another story which does not replace the first but which includes American racism and colonial support for Filipino elites, and Filipino divisiveness, poverty, resentment, and Death March exploitation of American weakness and need.
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Ibrahim Tocalo, Abdul Wahid. "Move analysis and their lexical verbs of research article abstracts of Filipino and American writers." Journal of Modern Languages 31, no. 1 (July 31, 2021): 44–63. http://dx.doi.org/10.22452/jml.vol31no1.3.
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Rhetorical move analyses of research article (RA) abstracts have established variations across disciplines and cultures. However, there is still a need for more explorations on Applied Linguistics discipline. Comparing native and other group of non-native speakers of English, such as Filipino users of the language, has also been a neglect in research as far as the researcher’s knowledge is concerned. Hence, this study investigated the rhetorical moves in the RA abstracts of American and Filipino writers who are published in two journals related to Applied Linguistics field. The study also explored the lexical verbs underlying each move in all the abstracts. Each abstract was then segmented into moves. Findings revealed that the moves Situating the Research (STR), Presenting the Research (PTR), and Discussing the Research (DTR) were obligatorily used by both groups of writers, while the moves Describing the Methodology (DTM) and Summarizing the Findings (STF) were obligatory only among Filipinos and optional among Americans. Filipino writers appear to develop their own conventions deviating from Americans who are considered native speakers and norm providers. The results also amplify the existence of cultural differences even in abstract writing. Further, the study details lists of lexical verbs that may be used to realize a rhetorical intent of each move. Hence, academic writing instructions may be informed by the rhetorical and linguistic realizations unveiled in this study. Directions for future research are likewise provided.
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Tuesca, Razen. "The Aspects of Postcolonialism in Jessica Hagedorn’s Dogeaters." Convergence English Language & Literature Association 7, no. 2 (August 30, 2022): 199–220. http://dx.doi.org/10.55986/cell.2022.7.2.199.
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Jessica Hagedorn was born to a Scots-Irish-French-Filipino mother and a Filipino-Spanish father with one Chinese ancestor. This mixed background perks up her unique perspective on Asian American performance and literature. Her experimental media style often incorporates song, poetry, images, and spoken dialogue. Among many works, Jessica Hagedorn’s Dogeaters establishes readers to countless tales distinctively associated with the Philippines after its colonization from Spain and America. It depicts unique lives surrounded by the Filipino, American, and European structures from the mid-1950s throughout the 1980s. It portrays many different dark aspects of the Filipino experiences, focusing on the influence and consequence of post-colonialism by Spain and America. This paper mainly emphasizes the power relations, specifically the influence and consequence of post-colonialism present in the novel. With the basis of Homi Bhabha’s post-colonial theories, the paper also reveals what aspects in the novel Dogeaters represent mimicry, ambivalence, and hybridity
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Sodusta, Donne Jone Panizales, and Rosalea Cornelia Araneta De Leon. "Teaching in Disadvantaged Schools: A Cross-Cultural Exploration of Millennial American and Filipino Teachers." Research, Society and Development 8, no. 11 (August 26, 2019): e418111386. http://dx.doi.org/10.33448/rsd-v8i11.1386.
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Using an interpretive thematic analysis of two American and two Filipino Millennial teachers’ TED Talk and TEDx Talks online video files, this paper aimed to explore the values, beliefs, and worldviews underlying their apparently counter-culture decision to teach in disadvantaged public schools in high poverty rate areas. Through a contextualist lens and using Lloyd Kwast’s model of culture, a cross-cultural comparison of the cultural components of their decisions revealed through their speeches revealed subtle yet fundamental intra-group similarities and differences. Analysis revealed that young American teachers’ values revolve around equity and justice while the Filipinos’ were on children and community welfare. The Americans beliefs centered on the potency of socio-economic opportunities and attitude while the Filipinos believed in the capacity sincere contribution and the highlighting of positive aspects to get things done. Despite these, there appears to be hints of similarities between these two groups until this point. The fundamental difference was revealed in their worldviews. The American worldview was based on the idea and vision of the Enlightenment notions that founded their nation. The Filipinos’ worldviews were based on living with and consequently finding themselves in others. Underneath the counter-culture decision to teach in disadvantaged schools, lies the fundamental cultural differences consisting of rich latent networks and motivations unique to the society and context where they thrive.
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Strobel, Leny Mendoza. "“Born-Again Filipino”: Filipino American Identity and Asian Panethnicity." Amerasia Journal 22, no. 2 (January 1996): 31–54. http://dx.doi.org/10.17953/amer.22.2.v7841w4h7881hk04.
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Kuroki, Yusuke. "Comparison of Suicide Rates Among Asian Americans in 2000 and 2010." OMEGA - Journal of Death and Dying 77, no. 4 (November 26, 2016): 404–11. http://dx.doi.org/10.1177/0030222816678425.
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This brief report used the mortality data to separately examine suicide rates of the six largest Asian American groups: Chinese, Filipino, Indian, Japanese, Korean, and Vietnamese. In 2000, Japanese American men (13.8 per 100,000) showed significantly higher suicide rate than Chinese, Indian, and Vietnamese American men (7.3, 4.0, and 6.1 per 100,000), whereas Chinese, Korean, and Japanese women (3.7, 3.9, and 4.3 per 100,000) showed higher suicide rates than Indian women (1.2 per 100,000). In 2010, Korean and Japanese American men (19.9 and 15.7 per 100,000) showed higher suicide rates than men of other Asian groups. Korean and Japanese American women (8.1 and 5.0 per 100,000) showed higher suicide rates than Indian and Filipino American women (1.5 and 1.8 per 100,000). The findings challenge the notion that Asian Americans are at low risk for suicide and underscore the importance of examining ethnic variation in suicide behaviors among Asian Americans.
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Nguyen, Duy, Yookyong Lee, and Rui Liu. "HOW DO INTERGENERATIONAL RELATIONSHIPS IMPACT THE HEALTH OF ASIAN AMERICAN OLDER ADULTS?" Innovation in Aging 6, Supplement_1 (November 1, 2022): 203. http://dx.doi.org/10.1093/geroni/igac059.811.
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Abstract Intergenerational relationships and filial piety are important values common to many Asian-ethnic groups. While a limited literature exists examining the health outcomes of older adults living with grandchildren in Asian countries, Asians in America have received less attention from researchers and policymakers. This study fills the knowledge gap by using data from the 2015-2019 American Community Surveys to examine the relationship between Asian ethnicity and living with grandchildren on health outcomes. This analysis focuses on respondents aged 65 and over from the six most populous Asian American groups: Chinese, Filipino, Indian, Japanese, Korean, and Vietnamese (n=100,538). Roughly half the sample lived with grandchildren. Weighted, adjusted logistic regression analyses tested for the effects of Asian ethnicity and living with grandchildren on 4 health outcomes: ambulatory, independent living, hearing, and vision difficulties. Multivariate analyses showed Filipino and Vietnamese older adults were more likely than Chinese to report difficulties across health outcomes. Additionally, individuals living with grandchildren were less likely to report ambulatory, independent living, and hearing difficulties. Joint effect analyses revealed Indian, Filipino, and Japanese Americans living with grandchildren reported more difficulties compared to the reference group. Overall, the results suggest that living with grandchildren can be a protective factor for the health outcomes of older Asian Americans, while having different impacts depending on ethnic origin. Future research needs to differentiate the impact of living with grandchildren across Asian ethnic groups. Further, culturally appropriate policy and practices are needed to promote successful aging among older Asian Americans living with grandchildren.
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Islam, Jessica Y., Iman Awan, and Farzana Kapadia. "Social Engagement and Mental Health Symptoms Across Asian American Ethnic Groups During the COVID-19 Pandemic." Ethnicity & Disease 32, no. 2 (April 21, 2022): 131–44. http://dx.doi.org/10.18865/ed.32.2.131.
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Background: To examine social engagement and mental health symptoms during the COVID-19 pandemic across Asian American (AA) ethnic groups.Methods: Data from three waves of the nationally representative COVID-19 Household Impact Survey (4/20/2020-6/8/2020) were used to describe social engagement and mental health symptoms during the pandemic. Associations between mental health and social engagement were assessed via multinomial logistic regression.Results: In this sample of 312 AAs (36.9% Chinese American, 30.9% South Asian American, 20.1% Filipino/Vietnamese American, and 12.0% Japanese/Korean American), daily communication with neighbors declined for Chinese, South Asian and Filipino/Vietnamese Americans but increased for Japanese/Korean Americans (P=.012) whereas communication with friends/family increased only for Filipino/ Vietnamese, Japanese/Korean and South Asian Americans (P<0.001). Differences in self-reported symptoms of anxiety, depression, loneliness, and hopelessness were observed across AA ethnic groups. In adjusted models, lower social engagement was associated with frequent (3-4 days/week) depressive symptoms during the preceding week (cOR:3.26, 95%CI:1.01-10.5). This association was heightened for Asian men (cOR:14.22, 95%CI:3.62-55.8).Conclusions: Heterogeneity of social engagement and mental health symptoms across AA ethnicities was observed. Understanding associations between social engagement and mental health within different communities is necessary to provide culturally and linguistically appropriate mental health treatment and care.Ethn Dis. 2022;32(2):131-144; doi:10.18865/ed.32.2.131
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G. Orr, Eric, Pristine Domingo, Trisha A. Panzo, Raianne Sereene M. Baysa, and Carrah Louise M. Arcayan. "Creation and Validation of the Filipino Student Depression Inventory." International Journal of Arts, Humanities & Social Science 03, no. 09 (September 11, 2022): 48–58. http://dx.doi.org/10.56734/ijahss.v3n9a7.
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Depression studies in the Philippines generally utilize inventories created for, and standardized in, western countries. Western assessments may not accurately measure the unique factors and elements which lead to depression among Filipinos, yet few other options are readily available. In response to recent calls for indigenous assessments, we created the Filipino Student Depression Inventory (FSDI) and conducted a pilot study (N=102) among native Filipino undergraduate students attending an American university. Through factor analysis, the FSDI measures four specific subcategories relevant to Filipino culture: familial connectedness, discomfort with self and others, academic performance, and familial finances. Our study identified that the FSDI demonstrated sufficient reliability, as shown by Cronbach's Alpha =.89, Test-retest Pearson's r=.88, and Spearman Brown r=.87. We also demonstrated sufficient construct validity with the University Student Depression Inventory r=.87, a high level of discriminant validity with self-ratings r=.83, and self-report confirmation through a clinical interview. It is hoped that the FSDI will provide a more culturally accurate measure for identifying depression among Filipino students.
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Martínez, Julia, and Claire Lowrie. "Transcolonial Influences on Everyday American Imperialism: The Politics of Chinese Domestic Servants in the Philippines." Pacific Historical Review 81, no. 4 (November 1, 2012): 511–36. http://dx.doi.org/10.1525/phr.2012.81.4.511.
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From the first years of the American occupation of the Philippines, the American colonial elite ran their households with the help of Chinese servants. The preference of government officials, including Governor William Howard Taft himself, for Chinese domestic labor was in flagrant disregard for the policy of Chinese exclusion as well as the principle of “benevolent assimilation,” according to which the Americans claimed to be “uplifting” the Filipino people by providing them with the opportunity to experience the dignity of labor. In opting for Chinese rather than Filipino domestic labor, elite Americans were replicating the traditions of the “Old World” colonizers, particularly the British in Asia.
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Augusto Espiritu. "Transnationalism and Filipino American Historiography." Journal of Asian American Studies 11, no. 2 (2008): 171–84. http://dx.doi.org/10.1353/jaas.0.0005.
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Lubben, J. E., I. Chi, and H. H. Kitano. "Exploring Filipino American drinking behavior." Journal of Studies on Alcohol 49, no. 1 (January 1988): 26–29. http://dx.doi.org/10.15288/jsa.1988.49.26.
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Briones, Matthew M. "American Tropics: Articulating Filipino America." Journal of American Ethnic History 27, no. 1 (October 1, 2007): 107–8. http://dx.doi.org/10.2307/40543276.
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Lahiri, Smita. "Rhetorical Indios: Propagandists and Their Publics in the Spanish Philippines." Comparative Studies in Society and History 49, no. 2 (April 2007): 243–75. http://dx.doi.org/10.1017/s0010417507000485.
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Censorship notwithstanding, the final half-century of Spanish rule in the Philippines was a time of efflorescence in colonial print culture. Between the advent of typo-lithography in 1858 and the successive occurrence, in 1896 and 1898, of the Filipino revolution and the Spanish-American War, printing presses operating in Manila and beyond issued thousands of books and periodicals, the first public library, the Muséo-Bibliotéca de Filipinas, opened its doors in 1887, and the importation of books from Europe and America could scarcely keep pace with demand.
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Vito, Christopher. "Shop talk: The influence of hip hop on Filipino‐American barbers in San Diego." Global Hip Hop Studies 1, no. 1 (June 1, 2020): 13–23. http://dx.doi.org/10.1386/ghhs_00002_1.
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Barber culture frequently intersects with hip hop. Barbershops often incorporate rap music, street wear apparel and popular culture into their daily environment. In tandem, an important part of hip hop culture is the haircuts and designs that people choose to get. Many Filipino-Americans across the United States utilize barber and hip hop culture to help create their own unique sense of identity ‐ a sense of identity forged in the fires of diaspora and postcolonial oppression. In this first instalment of the GHHS ‘Show and Prove’ section ‐ short essays on hip hop visual culture, arts and images ‐ I illustrate the ways in which Filipino-Americans in San Diego use barber shops both as a means of entrepreneurialism and as a conduit to create a cultural identity that incorporates hip hop with their own histories of migration and marginalization. I interview Filipino-American entrepreneur Marc Canonizado, who opened his first San Diego-based business, Goodfellas Barbershop Shave Parlor, in 2014. We explore the complex linkages between barbershops, Filipino-Americans and hip hop culture, as well as discuss his life story and plans for the future.
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Gabriel, M. Gayle. "Christian Faith in the Immigration and Acculturation Experiences of Filipino American Youth." Journal of Youth Development 14, no. 2 (June 20, 2019): 115–29. http://dx.doi.org/10.5195/jyd.2019.710.
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The Filipino immigration experience began in the Philippines via American-modeled schools and Spanish-enforced Christian Catholicism. However, that may not be the case for Filipino youth. The purpose of this study is to explore the impact of Christian faith in the immigration and acculturation of Filipino American youth. Data were collected through semi-structured interviews with 5 Filipino American emerging adults between the ages of 18 and 30 years old. Interview data went through 3 levels of coding and themes; several themes were developed. Results show that Christian faith was a powerful factor in acculturation experiences for Filipino American youth. The modeling of faith was pivotal in helping them navigate through difficult childhood experiences and in some cases mental health problems. Modeling of faith also largely determined participants’ own commitment to religious practices, such as attending daily mass or becoming part of a church organization. At a community level, Christian faith helped participants to establish community ties, which helped ease their transition into mainstream American culture. Based on the results of this study, Christian faith is an important coping factor for Filipino American youth. Christian faith allowed participants to feel a greater sense of connection to each other and to make connections with others in the United States. Christian faith shaped participants’ outlook on their lives and their day-to-day activities.
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Gealogo, Francis A. "Bilibid and beyond: Race, body size, and the native in early American colonial Philippines." Journal of Southeast Asian Studies 49, no. 3 (October 2018): 372–86. http://dx.doi.org/10.1017/s0022463418000310.
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The United States’ occupation of the Philippines began with proclamations of a new era of development and the prospect of local political representation. In coming to grips with what they saw as America's civilising mission, colonial scholars and officials sought information about the peoples of the Philippines by conducting a census and various population studies, using an array of methodologies drawn from criminology and physical anthropology. This article traces and critiques representations of the Philippine population in the 1903 Philippine Census as well as in several related studies published in the early American period, which served to reduce the Filipinos to a state of ‘otherness’ which served to justify colonial projects. Several of these racialised studies used the inmates of Bilibid Prison, both alive and dead, as experimental and documentary subjects to create a record of Filipino ‘sample types’ for various administrative and other purposes, such as the exhibition at the St Louis World's Fair of 1904. Bilibid prisoners’ body size, brain weight, skin colour, facial features and other physical attributes were selectively correlated with other colonial constructions of Filipino individuals and groups, such as ‘wildness’ and political maturity.
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Hanna, Karen B. "A Call for Healing: Transphobia, Homophobia, and Historical Trauma in Filipina/o/x American Activist Organizations." Hypatia 32, no. 3 (2017): 696–714. http://dx.doi.org/10.1111/hypa.12342.
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I argue that for those who migrate to other countries for economic survival and political asylum, historical trauma wounds across geographical space. Using the work of David Eng and Nadine Naber on queer and feminist diasporas, I contend that homogeneous discourses of Filipino nationalism simplify and erase transphobia, homophobia, and heterosexism, giving rise to intergenerational conflict and the passing‐on of trauma among activists in the United States. Focusing on Filipina/o/x American activist organizations, I center intergenerational conflict among leaders, highlighting transphobic and homophobic struggles that commonly arise in cisgender women majority spaces. I contextualize these struggles, linking them to traumas inherited through legacies of colonialism, feudalism, imperialism, hetero‐patriarchy, capitalism, and white supremacy. I inquire: how does historical and personal trauma merge and shape activist relationships and conflict, and what are activists doing to disrupt and work through historical trauma? I advocate for a decolonizing approach for “acting out” and “working through” trauma and healing collectively. By exploring conflict in organizations shaped by dominant Filipino nationalist ideologies, I resist romantic notions of the diaspora. Revealing the ways that dominant Filipino nationalism perpetuates a simultaneous erasure of nonnormative histories and bodies and epistemological and interpersonal violence among activists, I reject homogeneous conceptions of nationalism and open up possibilities for decolonial organizing praxis.
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Baldoz, Rick. "THE RACIAL VECTORS OF EMPIRE." Du Bois Review: Social Science Research on Race 5, no. 1 (2008): 69–94. http://dx.doi.org/10.1017/s1742058x08080089.
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AbstractThis paper examines the role of racial ideology in shaping U.S. colonial policy in the Philippines during the early years of American rule in the islands c. 1898–1905. The first section of the essay focuses on congressional debates between pro- and anti-imperialist lawmakers regarding the annexation and governance of the Philippines. The imperialist lobby advocated a paternalistic racial ideology to advance their case for American annexation, citing “the White man's burden” to civilize Filipinos as their rationale for colonizing the islands. The anti-imperialists, on the other hand, employed an ideology of aversive racism to oppose the incorporation of the Philippines, suggesting that annexation would unleash a flood of Filipino immigrants into the United States, thus creating a “race problem” for White citizens. Frequent unfavorable comparisons with Blacks, Chinese, and “Indians” were employed to produce racial knowledge about Filipinos who were unfamiliar to most Americans. This knowledge served as the basis for excluding Filipinos from American citizenship on racial grounds. The second section of the article traces the implementation of an institutionalized racial order in the Philippines, examining a series of population surveys conducted by colonial officials during the first years of American rule. These surveys employed American-style racial classifications that ranked and evaluated the various races and “tribes” that were identified in the islands. This project culminated in the first official census of the islands in 1905, which formally institutionalized racial categories as an organizing principle of Philippine society.
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Appel, H., A. Ai, and B. Huang. "Behavioral, chronic and mental health in minority women: results from the national Latino Asian American study." European Psychiatry 26, S2 (March 2011): 1655. http://dx.doi.org/10.1016/s0924-9338(11)73359-4.
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IntroductionAsian Americans and Latino women underutilize mental health services.Studies show Asian American women have higher depression scores and less physical activity than their male counterparts. Ethnic minorities are deterred from seeking mental health care in a timely manner or from following appropriate treatment guidelines. Asian American women are less likely to seek mental health services compared to Latina and white women. Mental health issues in Asian and Latina women may be masked by psychosomatic complaints. Data from the National Latino Asian American Study, the first comprehensive epidemiological study of Asian Americans and Latinos in the USA.ObjectivesTo examine the behavioral, chronic and mental health issues in Latina and Asian American women.Methods3,012 Asian American and Latina American women from six ethnic subgroups (Chinese, Filipino, Vietnamese, Cuban, Mexican, and Puerto Rican Americans) from metropolitan areas were interviewed. Measures include behavioral, drug, chronic health conditions, and mental health issues, and frequency of health service seeking using T-tests and ANOVA.ResultsThe results showed Asian Americans women have less heart disease compared with Latina American women, but higher rates of smoking. More Filipinos rated their health as “Excellent” compared with Chinese and Vietnamese, and experience less major depressive disorder than their Asian counterparts. All three Asian American subgroups experience less anxiety than Latina American women.ConclusionsWhile raters of mental health problems may be low, they are unique in how they manifest themselves, and in the distinct ways in which they seek health services. There are marked differences among major ethnic subgroups.
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Mui, Paulani, Sarah E. Hill, and Roland J. Thorpe. "Overweight and Obesity Differences Across Ethnically Diverse Subgroups of Asian American Men." American Journal of Men's Health 12, no. 6 (August 10, 2018): 1958–65. http://dx.doi.org/10.1177/1557988318793259.
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Asian Americans develop health complications at lower BMIs than other racial/ethnic groups. Given increasing overweight and obesity rates nationwide, growing numbers of Asian American men, and limited research on overweight and obesity in this population, understanding overweight and obesity differences across Asian subgroups of men is crucial to advancing health equity. This study examined overweight and obesity prevalence both among ethnic subgroups of Asian American men and compared to non-Hispanic White (NHW) men. Prevalence ratios were derived from 2002 to 2015 National Health Interview Survey data to determine associations between race/ethnicity and (a) overweight, and (b) obesity, across ( n = 221,376) racial/ethnic groups of men (Chinese; Filipino; Asian Indian; Other Asian; NHW). Overweight and obesity for all Asian subgroups were defined using Asian-specific BMI cut points. Adjusted overweight prevalence was higher across all Asian subgroups compared to NHW men, except Filipinos. No significant pairwise relationships were observed for overweight prevalence among Asian subgroups. Filipinos had higher adjusted obesity prevalence compared to NHW men. Comparing among Asian American men, Asian Indians and Other Asians had higher adjusted obesity prevalence relative to Chinese. Filipinos had higher adjusted obesity prevalence compared to all other Asian subgroups (Chinese; Asian Indian; Other Asian). The current findings highlight the need for use of (a) WHO-recommended Asian-specific BMI cut points and (b) data disaggregated by Asian American subgroup, to provide more accurate depictions of overweight and obesity rates and associated health risks. Accounting for subgroup differences is necessary to ensure Asian American men receive equitable, appropriate care.
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Cimmarusti, Rocco A. "EXPLORING ASPECTS OF FILIPINO-AMERICAN FAMILIES." Journal of Marital and Family Therapy 22, no. 2 (April 1996): 205–17. http://dx.doi.org/10.1111/j.1752-0606.1996.tb00199.x.
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Burns, Lucy Mae San Pablo. "Yourterno's draggin’: Fashioning Filipino American performance." Women & Performance: a journal of feminist theory 21, no. 2 (July 2011): 199–217. http://dx.doi.org/10.1080/0740770x.2011.607597.
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Berg, Judith A., Daisy Rodriguez, Valerie Kading, and Carolina De Guzman. "Demographic Survey of Filipino American Nurses." Nursing Administration Quarterly 28, no. 3 (July 2004): 199–206. http://dx.doi.org/10.1097/00006216-200407000-00008.
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Edman, J. L., N. N. Andrade, J. Glipa, J. Foster, G. P. Danko, A. Yates, R. C. Johnson, J. F. McDermott, and J. A. Waldron. "Depressive symptoms among Filipino American adolescents." Cultural Diversity and Mental Health 4, no. 1 (1998): 45–54. http://dx.doi.org/10.1037/1099-9809.4.1.45.
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Bayog, Maria L. G., and Catherine M. Waters. "Nativity, Chronic Health Conditions, and Health Behaviors in Filipino Americans." Journal of Transcultural Nursing 29, no. 3 (April 11, 2017): 249–57. http://dx.doi.org/10.1177/1043659617703164.
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Introduction: Nearly half of Americans have a chronic health condition related to unhealthful behavior. One in four Americans is an immigrant; yet immigrants’ health has been studied little, particularly among Asian American subpopulations. Methodology: Years lived in United States, hypertension, diabetes, smoking, walking, adiposity, and fruit/vegetable variables in the 2011-2012 California Health Interview Survey were analyzed to examine the influence of nativity on chronic health conditions and health behaviors in 555 adult Filipinos, the second largest Asian American immigrant subpopulation. Results: Recent and long-term immigrant Filipinos had higher odds of having hypertension and diabetes, but lower odds of smoking and overweight/obesity compared with second-generation Filipinos. Discussion: Being born in the United States may be protective against chronic health conditions, but not for healthful behaviors among Filipinos. Chronic disease prevention and health promotion strategies should consider nativity/length of residence, which may be a more consequential health determinant than other immigration and acculturation characteristics.
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Palomar, Al Camus, and Nick Carbó. "Returning a Borrowed Tongue: An Anthology of Filipino and Filipino-American Poetry." World Literature Today 70, no. 4 (1996): 1035. http://dx.doi.org/10.2307/40152538.
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Spickard, Paul. "Whither the Asian American Coalition?" Pacific Historical Review 76, no. 4 (November 1, 2007): 585–604. http://dx.doi.org/10.1525/phr.2007.76.4.585.
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This article offers a brief history of the Asian American coalition and suggests how possible new directions for the coalition in the future may affect the scope and preoccupations of Asian American history as it will be written. ““Asian American”” was an idea invented in the 1960s to bring together Chinese, Japanese, and Filipino Americans for strategic purposes. Soon other Asian-origin groups, such as Korean, Vietnamese, and South Asian Americans, were added. The article considers four groups who some people have suggested have strategic links with the Asian American coalition——Pacific Islander Americans, multiracial people of part-Asian descent, international adoptees from Asian countries, and Arab and other Middle Eastern Americans. It examines whether and how each group might be considered part of the Asian American coalition, and what impact their inclusion might have on the writing of Asian American history.