Week 3: Transnationalism Courtney Saeteurn

In Christopher Lee's "Diaspora, Transnationalism, and Asian American Studies: Position and Debates talks about "how Asian American Studies has come to conceive its object of study as transnational." This chapter references many other articles and studies in regards to the idea of transnationalism. Transnationalism cannot be discussed without the presence of the word diaspora. Although this article tries to shy away from discussing if Asian American Studies is or is not translational, I personally believe that transnationalism is a crucial idea to in Asian American Studies. Transnationalism connects Asian Americans to their 'homeland,' or place of origin which in this book is highly important to discussing the Asian American diaspora. The connection to home is the main difference between a diaspora and a migration. Asian American Studies focuses the history of Asian Americans of which is a crucial part is the land of origin. As touched on in the chapter transnationalism extends beyond just capitalism but also areas in the arts, media, as well as gender and sexuality.

Week 3 Blogs: Winnie Chen

Christopher Lee’s “Diaspora, Transnationalism, and Asian American Studies: Positions and Debates” focuses on the study of diaspora and “how Asian American Studies has come to conceive of its object of study as transnational” (Lee 2005). Originally emerging from Judaic Studies to discuss the historical scattering of Jewish communities throughout, the term diaspora has been used to explore transnational experiences affected by displacement and dispersal, sociocultural formations of people, and the idea of “home” and “homeland”. Asian America in a transnational description puts the East and the West together in relation, keeping in check that carefully merging Asian American Studies and Asian Studies will help further the diasporic studies. Transnationalism is put into play when the intersectionality of multiple identities is applied to the research because diaspora is formed by new cultural and social spaces that may or may not provide a place of home. Diaspora is not just one thing, but it is a mixture of identities, adaptations, and cultures.

Question: Diasporic communities have long since existed throughout time and history, but will it be possible in the future when diaspora becomes an individual identity?

Works Cited:

Anderson, Wanni W. Displacements and Diasporas: Asians in the Americas. New Brunswick, N.J.: Rutgers UP, 2005. Print.

image: http://apcla.org/wordpress/wp-content/uploads/2011/09/AsianAmmuralall.jpg

Week 1 - Ralph Imatong

Denationalization Reconsidered

I identify as Filipino and not under the Asian American terminology because I feel that the Asian American term is too generalized but sometimes limiting to certain groups. Part of it, too, is that I was born in the Philippines and immigrated here in the United States when I was already 18 years old. Generalized and broad because there is a wide array of insights and discussions to consider in order to understand an identity that will encompass the minority, and also limited because, perhaps, I am too focused on what is going on within my own community. In a sense, I think that the limitations that I perceive about the umbrella term, as it applies to me, is justified so far. However, I also understand the importance of what Sau-Ling Wong is conveying about the denationalization of the term Asian American. Because of the fast growing geopolitics of our time, the directional flow of people are now changing. People of Asian descent who studied here in the United States are going to Asian countries for jobs due to the growing economy of countries like China, Japan, Korea and other Asian counties. In addition, there are many immigrants today that are considered part of the "trans-Pacific families," in which I am part of, where a person in the United States still have family ties in their homeland. In this sense the definition of common Asian American term is complicated by this trans-Pacific relationship which is integral to the experiences of certain immigrants in the United States. 

Questions:

Is there a generational limit on who will be considered part of a diaspora? Will the 10th or 15th generation Filipino youths in the United States be considered a part of the Filipino diaspora?

The Asian American experience as minority in the United states in influenced by the capitalistic form of government in this country. How would the Asian American experience be if a democratic socialism will become the form of government in the United States? 

Sources: Wong, Sau-Ling C. "Denationalization Reconsidered: Asian American Cultural Criticism at a Theoretical Crossroads"

Week 2- Elaine Hong

In Evelyn Hu-Dehart's, "Asian American Formations in the Age of Globalization," Dehart discusses the different transnational backgrounds of Asian Americans from different generations. She sees that older generations represent an Asian America that wants to be acknowledged and included as American; whereas the new generation of Asian Americans see themselves on a more global perspective. They seek to embody an "ethnic nationalistic" view of themselves, a bridge between America and Asia.

I believe that in order for the Asian American identity to grow and evolve, there needs to be a widening of perspectives. A globalist approach involving foreign policy, foreign economics, and foreign culture will allow room for the Pan Asian American identity to progress. This new perspective may help others, especially second generations and later, to better understand their identity. There may be a chance for ethnic nationalism to exist because various multicultural generations are emerging.

Question: Ethnic nationalism can exist through upper middle class Asian Americans who become success stories, such as Gary Locke. What about those who are part of the lower working class who  are not quite successful to that extent but still play an important role in America. For them, will ethnic nationalism exist? If not, what can? How can people who come from less fortunate backgrounds rise above capitalism and achieve that identity?

Week 2 - Sunny Tran

The Ordeal of Ethnic Studies in the Age of Globalization 
E. San Juan Jr.

San Juan Jr. offers a persuasive argument the role of Ethnic Studies in the context of globalization and co-opted "multiculturalism" . Near the end, and issue San Juan Jr. pointed out was "what can Ethnic Studies offer as a mean of resistance when it has become transformed into an instrument to camouflage, if not directly advance, the interest of universal commodification?" I feel that many Ethnic Studies programs have lost the sight of the reason the communities demanded them: to challenge the institutional order of instruction and curriculum. In an effort to be recognized as a legitimate department by the university and continue to receive funding, ethnic studies has become absorbed into the institution instead of challenging it. My question is, how can students radically challenge the institution through ethnic studies and student-initiated programs?

Week 2 - Anne Bernice Lacerna

One integral concept analyzed by Evelyn Hu-Dehart in her article "Introduction: Asian American Formations in the Age of Globalization," was the idea that Asian American individuals function as connections between America and their country of nationality. This article considered the types of Asian or Asian American identities individuals relate to as well as how much these identities represent America or not. Hu-Dehart discusses the term "model minority" as what Asian Americans are continuously perceived as, especially when they have become successful. It is interesting in that the "model minority" is known for qualities that are deemed "Asian" yet some of these same characteristics are found in other minorities and the majority. What makes the minority a 'model minority' are the qualities connected to merely being Asian. This concept thus challenges the notion of whether or not an individual who acts as a bridge between Asia and America will attribute their success to being American or to having Asian blood, despite the amount of Asian influences that affected their life. This brings up the question of how those individuals who do not reflect the qualities of being a "model minority" are perceived in their country of nationality and how do regular Asians or Asian Americans feel when an individual is 'claimed' or 'ignored' by Asia due to their achievements.

Sources:

Hsu, Madeline Yuan-yin. The Good Immigrants: How the Yellow Peril Became the Model Minority.

Hu-DeHart, Evelyn. 1999. "Introduction: Asian American Formations in the Age of Globalization."

Week 2 Alaina Cagalingan

In Evelyn Hu-Dehart’s article “Asian American Formations in the Age of Globalization,” many Asian Americans experience transnationalism differently such as Gary Locke and Jessica Elnitiarta who were considered as “bridge-building transnationals”. (p.9) Gary Locke, for example, is the first elected Asian American governor outside of Hawaii and is a transnational who many considered could be a link on the Pacific Rim, which can politically benefit both the US and China. Similarly, Jessica Elnitiarta, daughter of Ted Sioeng, grew up in various Asian countries before becoming a permanent resident in America.  When she continued her father’s business in the US, she still remained her ties to her home countries through her father’s businesses which were located internationally.  Both Locke and Elnitiarta were transnationals lived simultaneously as an American and maintained also their Asian ties due to familial reasons.  As for me, I could have gradually forgotten my Filipino culture, but I am very grateful that I was able to maintain my ties since my parents continued to speak Tagalog and instill the Filipino values even after our arrival here in the US.  Because of my parents, I feel the need to give back to my fellow Filipinos when I become successful.  

Reference:  Evelyn Hu-Dehart "Asian American Formations in the Age of Globalization"

Week 1 - William Chan "Clash of Roots"

In Sau-Ling Wong's article, "Denationalization Reconsidered: Asian American Cultural Criticism at a Theoretical Crossroads", Wong explains that there is a shift in beliefs among the 'Asian-Asians' and 'Asian-Americans'. I can fully agree with her idea that there is a growing gap between the 'Asians' and 'Asian-Americans' and that the perceptions are usually manipulated through a lot of stereotypes, popular culture expectations, and identity. When I was growing up, I would have never thought about saying 'I was an American', because I would tell people I am Chinese when asked about my ethnicity. Through my perception, I was raised inside a Chinese household; my mother, father, and grandma are all immigrants from China and I am the first born in America. I was raised to be Chinese, and under the roof I lived in, my parents raised me as we were still in China.So, growing up in America, I was faced with stereotypes of being Chinese, expectations of what Chinese people do, and how Chinese people are suppose to act/behave. At a young age, my perception was changed when I went to China, and people in China treated me and called me an 'American' and this was when I felt like my identity is up to the world and what the rest of the world tells me.I am treated as "Chinese" when in America, and treated "American" when in China so, this disrupts my idea of identity. Through my past experiences, I can agree with this idea of 'Asians' vs. 'Asian-Americans' because it seems that neither side has an idea and/or definition of what it means to be 'Asian' or 'Asian-American'.

-Who gets to define what it means to be 'Asian' or 'Asian-American' ?

Wong, Sau-Ling C. "Denationalization Reconsidered: Asian American Cultural Criticism at a Theoretical Crossroads"

http://economyincrisis.org/content/china-is-the-only-beneficiary-in-the-china-america-relationship

Week 1 - Anne Bernice Lacerna

In Sau-Ling C. Wong's article, "Denationalization Reconsidered: Asian American Cultural Crticism at a Theoretical Crossroads," she discusses the growing complexity of the field, Asian American studies, analyzing three main factors. These factors of 1) cultural nationalist concerns diminishing due to the continuously changing demographics within the Asian American population, 2) the weakening distinction between the terms "Asian" and "Asian American", and 3) the shift to a disasporic perspective rather than a domestic one, are significant in looking at the changing influences and perspectives of the Asian American field as a whole. I agree that due to the ever-changing dynamics of Asian American Studies, we must also change how we study and perceive the field. All of the changes Wong discusses are valid, but the most apparent to me is the blurring line between "Asian" and "Asian American." As Asian or Asian American individuals are growing older and becoming more and more exposed to ethnic studies, identities are being rethought and/or discovered. As an individual, it is sometimes hard to identify with a specific label. As for myself, I believe I am ethnically Filipino but mainly culturally American. I have personally struggled with these identities due to the fact that if being politically correct, I am not seen as "American" since I am undocumented. Situations such as mine make it difficult to discuss all Asians or Asian Americans as a whole. How politically correct are we going to be when discussing what it means to be Asian American?

Sources:

Vargas, Jose Antonio. "Not Legal Not Leaving." TIME Magazine.

Wong, Sau-Ling C. "Denationalization Reconsidered: Asian American Cultural Criticism at a Theoretical Crossroads"

Week 2: Hu-Dehart - “Introduction: Asian American Formations in the Age of Globalization” (Ang, Adrian)

One major framing idea posed in Hu-Dehart’s “Introduction: Asian American Formations in the Age of Globalization” was the notion of whether or not Asian Americans (specifically, those who are of an Asian nationality but are raised in the United States) bear the responsibility of serving as a physical and symbolic bridge between Asians and Americans. In the efforts of trying to understand the text more, I contextualized this notion with myself, an Asian American of Filipino descent. Personally, I felt that since I do understand both aspects of my identity as Filipino and as American and also am familiar with their respective cultures from being raised by my family with Filipino values and raising myself in American society by peers, mentors, and institutions, I realize that I have the experiences that qualify me to be a liaison between Asia and America; however, I don’t believe that I am ever obligated to bear that title, simply because I am Asian American. In the context of this week’s topic, globalization, I think that my identity as an Asian American of Filipino descent is inseparable from my parents emigrating to the United States. In contextualizing my own identity to help understand Hu-Dehart’s idea of serving as a bridge, I am curious to see what other Asian Americans think as well. Do you believe that Asian Americans bear the obligation of serving as a bridge for Asians and Americans because of our experiences as Asian and American; why or why not?

Members of APEC (Asia-Pacific Economic Cooperation, c. 2008), comprised of countries along the Pacific Rim

Sources:

Evelyn Hu­Dehart. “Introduction: Asian American Formations in the Age of Globalization.”

http://mfat.govt.nz/images/apec/map.gif

Week 1: Anderson and Lee - “Asian American Displacements” (Ang, Adrian)

In Anderson and Lee’s “Asian American Displacements”, the theoretical framework of displacement was used to support the idea of the Asian diasporic imagination. What I thought was interesting was the assertion that displacement is not reliant upon physical dislocation, but cultural upheaval as well (in addition to psychological and intellectual displacement). Since each of these types of displacements are so subjective and varying between Asian and Asian American individuals, I realized that discourse on the Asian diaspora becomes even more difficult, especially in the 21st century: what really is “home” for different groups, such as the overseas migrant workers, expats, and refugees? Does displacement in any of these displacement types trigger a domino effect towards another form of displacement? After being displaced initially, can one ever return to a state of “non-displacement”? While I believe that this text serves more to spur thought and generate discussion towards diasporic thinking, especially in the context of Asians and Asian Americans, I also realize that it is for this very reason that I also believe that this text is fundamental in laying an effective foundation for the course in the upcoming weeks.

Video: "Lao Culture Youth Performance at Rhode Island State House"

Source: Anderson and Lee. “Asian American Displacements.” Displacements

Week 1 Kristina Nguyen

In Sau-Ling C. Wong's article "Denationalization Reconsidered: Asian American Cultural Criticism at a Theoretical Crossroads," defines the recent trends reflected upon the Asian American studies. One being the easing of cultural nationalist, two, the growing permeability between "Asian" and "Asian American" and three the shifting from a domestic to a diasporic perspective. I found the second component of denationalization to be the most compelling. The author explored the various classification under this umbrella term where there was an increase in categorizing Asian Americans as Asians or Asian American. I classify myself as "Asian" although I am Vietnamese mixed American (White). Usually, when I mark my ethnicity on applications, I mark myself Asian... and think really hard if I should mark "White," due to the fact that I do not actually have any "white" culture but ethnically I am "white." How important and relevant is it to define these terms in asian-american studies?  Is this a phenomena that is also increasing in other countries such as Europe, Australia etc?

Week 1 - Alaina Cagalingan

To what extent do we label ourselves racially? 

The article “Denationilization Reconsidered” have emphasized about the growing permeability between the terms “Asians” and “Asian Americans”.   Author Sau-Ling Wong explored the terms differently and considered both domestic perspective –that is Americans with Asian ancestry as an ethnic minority here in the US- versus diasporic perspective that emphasized “Asian Americans as one element in the global scattering of peoples of Asian origin.”  Because of this, Asian American Studies has been complexed with many eloping theories as to which political term is correctly used and does not limit one’s identity.  I believe that one’s ethnic background cannot be subdued just from the basis of place of origin.  Immigration is but linear and is only one piece to an Asian or Asian American’s story. I, for one, is first generation who grew up in the Philippines.  And so, I identify myself as Filipino American because it categorizes me specifically to my homeland where I grew up and still hold dearly.  However, one who is in the second generation might consider himself more as an American in the Filipino American identity. And a Filipino who grew up in Vietnam and immigrated to the US might consider himself as Vietnamese rather than Filipino.  The course itself is entangled with many questions of racial multiplicity that many may find important in labeling a person.

Week 1- Venice Santos

Asians are seen to be "one element in the global scattering of peoples of Asian origins" but yet Asian Americans are still seen as a minority. I believe this is due to not only the scatter of people, but the scatter of ideas, beliefs, culture, and traditions within the Asian community. Don't get me wrong there are many different peoples within the overarching label of being Asian, but I think our differences rather than viewing our similarities is causing us to be too widespread. There are so many identities ranging of cultural to sexual and personal identity that it makes it harder for people to connect to the core history of what makes us Asian. It is difficult to claim a country when you know so little about it. While searching for this image a tweet was posted saying "My life is a never-ending identity crisis." Why is this? If we were more connected as a people would we not have this identity crisis problem? What is the solution and where do we go from here?

https://twitter.com/halfasianprobs/status/399207241615568898

Wong, Sau-Ling C. "Denationalization Reconsidered: Asian American Cultural Criticism at a Theoretical Crossroads"

Week 2 - Christopher Myers

In the introduction to Evelyn Hu-DeHart’s book, Across the Pacific: Asian Americans and Globalization, the reader is presented with some fascinating perspectives of the Asian American’s role in the relationship between the free world and the pacific rim, both domestically and abroad. Domestically, there’s a lot of work that still has to be accomplished in terms of influencing foreign policy. We see a lot of white males making decisions on middle eastern policy and representing the United States as ambassadors in countries that are not predominantly white. At the same time, there is a certain danger in Asian Americans influencing foreign policy because, as with all races, there are a few bad seeds that care more about profit than people. The exploitation of the poor in one’s homeland is a prime example of this. Internationally, one can see parallels between Gary Locke visiting China and President Obama visiting Kenya as they are both seen as successes in their “homeland” and bridge builders, a role that some believe Asian Americans should take on. As with the domestic perspective, there has to be some caution in how much trust we put into these individuals. For example, the North American Free Trade Agreement ended up exploiting the poor and we are seeing this possibly happening once again with the Trans-Pacific Partnership. Ultimately, I think Asian Americans should continue to strive for a voice in foreign policy because I am optimistic that selfless individuals will outnumber the selfish ones.

We are beginning to see a lot more focus on Africa these days in conferences such as the World Economic Forum but it seems like behind all the talk of aiding the African countries economically, there is an agenda to profit off the exploitation of the poor in Africa just like American corporations currently do in China. What can we do to prevent this abuse from reaching full-blown proportions in the early stages of African globalization?

Source: http://www.businessinsider.com/the-shocking-conditions-inside-chinas-brutal-foxconn-factory-2010-5

Source: Hu-DeHart, Evelyn. “Across the Pacific: Asian Americans and Globalization.”

Week 1 - Christopher Myers

In Sau-Ling Wong's article, Denationalisation Reconsidered: Asian American Cultural Criticism at a Theoretical Crossroads, the complexity in defining the field of Asian American Studies is highlighted. Three factors that contribute to this complexity are the constantly growing and changing perspectives of those trying to define these concepts, the blurring of the line between the terms "Asian" and "Asian Americans", and the shift of perspectives from domestic to diasporic (1-2). This complexity is not surprising, as most fields of academia that are older and outside of the realm of ethnic studies have similar issues today, psychology being one example. As such, I don't see this complexity being a result of the field of Asian American Studies being relatively new and don't expect it to be resolved anytime soon, if ever.
When discussing the term "diaspora" in class, I was pleasantly surprised to see how many other groups had also brought up the question among themselves of whether or not second generation Asian Americans are to be considered as part of the definition. This is my first ethnic studies class so maybe my reaction is abnormal and this is quite common. Being mixed, it is difficult for me to embrace the idea that I am a part of this diaspora because of the difficulty of identifying as Asian in the first place. I'm wondering if this is quite common among mixed individuals.

Source: National Geographic - "Changing Faces"

Source:
Wong, Sau-ling C. “Denationalization Reconsidered: Asian American Cultural Criticism at a Theoretical Crossroads.”

Week 1 Blog Entry - Denationalization Reconsidered - Jimmy Tran

Jimmy Tran

Caroline Kieu Linh Valverde

ASA114

26 September 2015

Week 1 Blog Entry – Denationalization Reconsidered – Jimmy Tran

       Denationalization Reconsidered by Sau – ling Wong emphasizes on displacement and ties to homeland. The article talks about the easing of cultural nationalist concerns, a growing permeability between “Asian” and “Asian American” and a diasporic perspective that emphasizes on Asian Americans. The demographics in the Asian American population is changing a lot due to the concept of diaspora. Diaspora is the dispersion of any people from their original homeland. This is an important concept to understand because it shapes the status of Asian Americans as ethnic minorities within the United States. In class, we talked about how Asian Americans in the U.S. rather refer to themselves as their ethnicity rather than labeling themselves as Asian Americans. Me personally, I never looked at it this way. I once felt that once a person of any ethnicity or race becomes certified to be an American citizen, they should respectably be considered American regardless of their background. This draws back to individuals tying back to their homeland because they feel a sense of security with their own identity.

How does the concept of diaspora shape Asian Americans into how they function as individuals in the U.S?

Week 1

Elaine Hong
In Denationalization Reconsidered: Asian American Cultural Criticism at a Theoretical Crossroads by Sau-Ling C. Wong, Wong discusses the incongruity found within Asian American studies due to globalization. She points out three main factors: an increased awareness of historical and cultural events outside the U.S that influenced the people in Asian American studies, a blur in the distinction between Asian and Asian American through the discussion of "parachute kids" (Wong 7), and a discussion of transnationalism and the homeland.

In class, we discussed the people involved in Asian American studies and the variety of backgrounds and narratives they come from. Within Asian American studies, there is an idea to highlight the "American" as a form of justice. Asian Americans deserve the right to be American and to be treated like an American. However, the Asian American population is made up of people some who have global interests or ties to other parts of the world and others who see American as their home. This incongruity creates a rift within the Asian American studies movement in which the definition of diaspora/diasporic communities become confusing. Where is the homeland for a person who identifies as Asian American? Asia or America? What about those who come from a multicultural background? Focusing on the last point Wong makes about ties to the homeland, I wonder, how can a movement be united when people have different views of nationalism?

I appreciate Wong's three main factors in studying global factors and their influence on Asian American Studies. I agree with her and believe that in order Asian American studies to continue progressing, there needs to be constant critical analysis as Asian American Studies continues to grow. Proceeding with caution and remaining aware of global as well as domestic events will keep Asian American Studies
flourishing.

Questions (embedded in paragraph 2)