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Several studies have identified inconsistencies between “stated” interpersonal attitudes and those “revealed” after an interaction. The authors used the speed-dating paradigm to examine stated and revealed attitudes in ingroup preferences among Asian American subgroups (Chinese, Korean, Vietnamese, and Filipino Americans). Young single Asian Americans (n = 198) reported preferences for dating different ethnicities and went on speed dates, after which they could offer second dates to their partners. As expected, all four ethnic subgroups showed clear ingroup biases in stated preferences.
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Capturing belonging as a dynamic social process for Asian Americans in the historically White rural United States.
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“Satellite babies” may seem odd in an age of “helicopter parents,” yet Chinese American families’ transnational separations are relatively common.
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The 2018 Winter Olympics saw Korean adoptees celebrated as global ambassadors bridging Korea and the U.S. Yet, in their daily lives, Korean adoptees often feel they are not quite full members of either country or culture. What does it mean for these adoptees to be inbetween, historically and contemporarily, and how do they fit into Asian America?
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Samuel Hoon Kye on Asian American enclaves and ethnoburbs.
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by Shruti Devgan
Second-generation Sikhs grew up with fragments and half-told stories of the anti-Sikh violence of 1984, but it is not just direct descendants of survivors who “remember” traumatic experiences. Sikhs’ collectivist orientation, cultural traditions and diasporic location offer new insights into understanding intergenerational trauma and memory work.
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Women face a double bind in positions of leadership; they are expected to display authority in order to appear competent but are judged as socially deficient if they are perceived to be too dominant. This dominance penalty is well documented, but most studies examine reactions only to white women’s leadership displays.
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Asian Americans have been labeled a “model minority” for their high rates of achievement, and some say they are on their way to becoming “white.” But these expectations can be a burden, and the predictions are surely premature. Even today, many Americans see Asians as “forever foreign.”
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This article critically challenges scholarship on ethnic enclaves, from Chicago School scholars to the ethnic enclave debates of the 1980s and 1990s, and introduces a new type of ethnic enclave in an era of globalization: the “transclave.” By using Manhattan's Koreatown as a case study, I define transclave as a commercialized ethnic space that exists exclusively for consumption, leisure, and entertainment, differentiating itself from traditional ethnic enclaves that offer housing and jobs for newer immigrants.
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The author used data from the Collaborative Psychiatric Epidemiology Surveys to examine the 12-month prevalence and predictors of the use of complementary and alternative medicine (CAM) relative to conventional Western medical services among Chinese Americans. The author examined the differences in service utilization patterns between Chinese Americans and non-Hispanic whites and the effects of acculturation factors such as generational status and English proficiency within the population of Chinese Americans.
