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Academic Version: Applying my personal experiences and academic research as a professor of Sociology and Asian American Studies to provide a more complete understanding of political, economic, and cultural issues and current events related to American race relations, and Asia/Asian America in particular.
Plain English: Trying to put my Ph.D. to good use.
On March 16, 2021, a white gunman murdered eight woman at three spa and massage businesses in the Atlanta area. Six of those killed were Asian/Asian American (text below from the New York Times):
Soon C. Park: Ms. Park, 74, who worked at Gold Spa, was the oldest person killed on Tuesday. She lived in New York before moving to Atlanta.
Hyun J. Grant: Ms. Grant, who was 51 and a single mother, worked from early morning to late at night at Gold Spa to support her two sons who needed college tuition, the rent on the home they shared and their bills.
Suncha Kim: Ms. Kim, 69, worked at Gold Spa.
Yong A. Yue: Ms. Yue, 63, worked at Aramotherapy Spa, and was the last person killed in the shootings. She moved to the U.S. from South Korea in the 1970s with a husband who had been stationed in the Army. The couple had two sons and divorced in 1982.
Xiaojie Tan: Ms. Tan, 49, was the owner of Young’s Asian Massage. She made her patrons feel at home and treated her friends like family, a customer said.
Daoyou Feng: Ms. Feng, 44, was one of Ms. Tan’s employees who started working at the spa in the past few months.
Delaina Ashley Yaun, 33 and Paul Andre Michels, 54 were the two non-Asian victims. As more details emerge, the gunman claimed that he suffered from “sex addiction” and that he felt compelled to “eliminate” “sexual temptations.” At this point, what he says is irrelevant and so is the question of whether sex work occurred at any of the spa and massage businesses that were targeted. What is of utmost importance, is that Asian American women were specifically targeted and murdered. These tragic deaths are the latest example of how Asian Americans have experienced countless incidents of harassment, bullying, verbal assault, and violence since the start of the COVID pandemic, including increased attacks, particularly against elderly Asian Americans who are perceived as foreigners and easy targets, just since the start of 2021.
Beyond highlighting how Asian Americans continue to be seen as the Yellow Peril, or some kind of political, economic, cultural, and/or public threat to U.S. society and specifically to the white population, these murders also specifically illustrate the misogyny and fetishization of Asian American women and how these are fueled by toxic masculinity. Mainstream media and popular culture further racialize and sexualize Asian women, heightening their vulnerabilities to interpersonal and institutional violence. My colleagues Jennifer Ho, Hye-Kyung Kang, and Nancy Wang Yuen have written excellent articles that detail, on the personal and structural levels, the challenges Asian Americans face on an everyday basis that are centered on the intersections of their identity as Asian American women, along with Kimberly Kay Hoang’s excellent article about how perceived connections between Asian American women and sex work ramp up suspicions even more and further dehumanizes Asian American women.
In addition to data that shows that hate crimes against Asian Americans have increased 149% from 2019 to 2020 while overall hate crimes declined by 7%, StopAAPIHate data also shows that women report hate incidents 2.3 times more than men. These hateful acts have forced Asians and Asian Americans into a constant state of hyper-awareness and vigilance when they are in public, taking a huge emotional toll. My heart and deepest condolences go out to all those who have been affected by these acts of anti-Asian hate and I join them in collective grief, sadness, and anger. As an Asian American myself, and someone who has both a young Asian American adult daughter and elderly Asian parents, I have never been more afraid than any other time in my life that I, and people who look like me, will encounter some form of racism or xenophobia on a daily basis. It is a really scary time right now to be an Asian American in the U.S.
Where do we go from here? How can we as a society respond? What actions can we take? Here are some ways to support the Asian American community right now. For Asian Americans, we need to come together and recognize that our Asian American identity makes us vulnerable for discrimination. From there, the solution is not to run away or dissociate yourself from being Asian American, try to embrace whiteness and the model minority image as much as possible, and hope that those who have hateful intentions just leave you alone. Instead, we need to unite with each other, recognize our shared experiences and how those experiences make us vulnerable at this particular moment, and to help each other as much as possible — emotionally, physically, and politically. With that in mind, here are some resources to help those affected by anti-Asian hate.
For our political, community, and institutional leaders, they need to take our concerns and demands for equality and justice seriously, rather than systematically ignoring us, continuing to blame us for the pandemic or any number of other social problems taking place right now, and/or focus on trying to humanize the perpetrators of hate and violence against us (for example, by saying that the Atlanta killer “was having a bad day”). And for the rest of U.S. society, the first thing they should do is to become active bystanders and to challenge the everyday forms of anti-Asian hate that take place around them, from biased and offensive comments in one-on-one conversations, to acts of microaggression in the workplace as another example, to incidents of violence in public spaces. Other ways to respond and steps that people can take are:
Last year, I wrote about the spike in incidents of anti-Asian harassment, verbal abuse, bullying, and violence since the start of the COVID-19 pandemic. Since then, the level of anti-Asian racism and xenophobia seemed to have declined, but since the start of 2021, there seems to be a new wave of attacks aimed against Asian Americans and especially against older members of Asian American community. With this in mind, within the Asian & Asian American Studies Certificate Program at UMass Amherst that I direct, we recently created Student Advisory Board and Program Ambassador group of 10 amazing undergraduate students who support the Certificate Program through outreach and programming aimed at undergraduate students at UMass Amherst. They recently released the public statement Titled “Working Towards Anti-Racism and Dismantling White Supremacy” about this resurgence in anti-Asian racism and xenophobia and its connections to anti-Blackness, and I am very proud to reprint it here:
Original photographer unknown; retrieved from InStyle.com
To the UMass Asian American Community & Beyond,
Since the start of 2020, racist and xenophobic incidents against Asians and Asian Americans have spiked, with the website StopAAPIHate reporting over 2,800 incidents of harassment, bullying, verbal assault, and violence since mid-March, and with many, many more going unreported. In recent weeks, there have also been numerous public examples of attacks on Asian Americans, including the death of 84-year-old Vicha Ratanapakdee in San Francisco and the police shooting of 19-year-old Christian Hall in Monroe County, PA.
These incidents are linked to historical constructions of Asian Americans as the Yellow Peril — an imagined political, economic, or public health threat to U.S. society. In many of these incidents, bystanders failed to offer any assistance to the Asian Americans who were targeted, which also illustrates how Asian Americans continue to be seen as perpetual foreigners and as undeserving outsiders, unworthy of any help or sympathy.
While many other people have rightfully condemned these attacks and expressed support and solidarity with Asian Americans, some have focused almost exclusively on the racial identity of some of the perpetrators of these incidents and specifically, have resorted to using blatantly racist stereotypes against Black people and feeding into anti-Blackness. This rhetoric is not only problematic but also is unproductive in the fight for racial justice. These instances of violence against Asian Americans should not be seen as just a result of individual action, but rather as enabled by systematic violence inherent in white supremacy. As such, we need to continue to center anti-racism discourse and organizing around actively combating anti-Blackness because Black liberation will enable liberation for all other groups.
Hence, it is important that Asian Americans do not contribute to the over-criminalization of communities, particularly communities that are already disadvantaged, marginalized, and underserved. Asian Americans need to reject the ways we have been used as a wedge by white society to further perpetuate violence against Black and Brown communities. We need to focus on the root causes of systemic inequality, rather than resorting to stereotypes that demonize people and contribute to more policing, criminalization, and incarceration of already vulnerable groups. Instead, we call on our political, economic, and community leaders to develop community-based solutions that address root causes of alienation and powerlessness. In addition, our communities need comprehensive assistance for the victims and for the businesses that have been hurt by the pandemic. We need to combat the ways systems of oppression have long deprived all communities of color of the resources and support we need to thrive in America. We as Asian Americans must reject any attempt to weaponize our pain as a tool for white supremacy.
Cross-racial collaboration and solidarity are essential to move forward together and to fight together for justice and equality. With this in mind, we call on Asian Americans to:
Educate yourself on issues faced by underrepresented communities within the Asian Diaspora and beyond, such as the South Asian, Southeast Asian community, LGBTQ+ community, the Pacific Islander community, and the Black & Brown and Indigenous communities
Actively learn the history of white supremacy across the world and its relation to the domestic & global exploitation of the BIPOC communities
Actively confront the ways anti-Blackness shows up in the Asian community and do the work needed to unlearn and dismantle these behaviors and stereotypes so we can better show up for the Black community
Educate yourself on the history of students of color activism at UMass Amherst and take part in efforts to fight against racism here on campus
Take Ethnic Studies courses to learn the history and experiences of various racial and ethnic groups
Support reparations for Black Americans. Contact your elected officials and tell them to support HR 40, a federal bill that will establish a commission to make recommendations for reparations for Black people. It is important that this bill includes a comprehensive reparations plan, so support calls from activists to have bill sponsors make the necessary changes needed to fulfill their demands
We also call on our allies to:
Learn about the issues faced by various groups under the Asian American & Pacific Islander umbrella and learn about the differences in our experiences and histories
Learn about the ways white colonialism, imperialism, and neoliberalism have exploited Asian countries and Pacific Islands
Learn the origins of the Model Minority Myth & Orientalism and the ways it has been used to make Asians invisible
Actively dismantle stereotypes that you hold about the Asian community
As the Asian American community we need to actively remember that the root cause of our issues and pain has and always will be the result of whiteness and white supremacy. In order to achieve true racial justice and liberation, we must not lose sight of that.
“We are a society that has been structured from top to bottom by race. You don’t get beyond that by deciding not to talk about it anymore. It will always come back; it will always reassert itself over and over again”. – Kimberle Williams Crenshaw
“You cannot change any society unless you take responsibility for it, unless you see yourself as belonging to it and responsible for changing it.” – Grace Lee Boggs
Strip mall sign in Koreatown, Los Angeles. Photo: Tyler Goss (Flickr/Creative Commons)
Two contrasting articles about bilingualism came my way this morning. In the first one, Los Angeles Times immigration reporter Cindy Chang writes about how the changing geopolitical context is pushing middle class parents to ensure that their kids are bilingual:
Nowadays, with China on the rise, it’s considered borderline criminal for Mandarin speakers not to pass on the language. Even parents who were born here address their children in less-than-perfect Chinese in hopes that some of it will stick. Bilingual mania has taken root among the Tiger Mom set, and not just among Chinese Americans. Many families go to great lengths to make sure their kids are fluent in another language, whether it’s Korean, Spanish, French or Swedish.
Bilingualism is great! Mandarin for everyone! But does this mark a wholesale change in the negative attitudes toward the use of non-dominant languages? (more…)
This is the second of my three-part list of the best documentaries that focus on immigration and are great choices for showing in high school and college immigration classes. This second part will focus specifically on the issue of unauthorized immigration. We all know that unauthorized immigration has become one of the most controversial, hotly-debated, and emotionally-charged issues in American society today. In that context, these documentaries highlight various sides of the debate and taken together, will hopefully provide a more comprehensive picture of this complicate and often contradictory issue.
Part 1 focused on the historical and global context of immigration and Part 3 will look at socioeconomic attainment, mobility, and assimilation. The following list is organized by topic and corresponds to the chronological order in which I discuss each topic in my “Sociology of Immigration” course. For each topic, I highlight the documentary that I tend to show the most often, followed by other videos that are good choices for that topic as well.
Unauthorized Immigration: The Basics
As the name implies, this section lays out the basic historical, political, and economic foundation and concepts that frame the contemporary nature of unauthorized immigration. I focus much of the discussion on such immigration from Mexico but also stress that much of the unauthorized immigrant population are people who had official permission to enter the U.S., and with that in mind, why we as a society focus such a disproportionate amount of attention on those from Mexico.
Farmingville: This video chronicles the events surrounding the influx of Mexican day laborers in the town of Farmingville, NY on Long Island. While the video is about 10 years old now, it still provides an excellent overview of the institutional factors that precipitated the arrival of so many day laborers, along with the individual-level tensions and hostilities that eventually resulted in the community.
In this section, I describe historical and contemporary examples of how immigrants from various backgrounds and countries have encountered nativism, xenophobia, and racism upon their arrival. At the same time, I also focus on how such hostility and tensions have been magnified in recent years against unauthorized immigrants and the racial/ethnic connotations behind them.
9500 Liberty: Produced by acclaimed filmmakers Eric Byler and Annabel Park, this documentary describes how Prince William County, Virginia became ground zero in the national debate over unauthorized immigration several years ago. Specifically and as a preview of Arizona’s SB1070, it describes how newly-elected officials passed a law requiring police officers to question anyone they have “probable cause” to suspect is an undocumented immigrant.
This section explores the various proposals, programs, and laws that attempt to address the unauthorized immigration issue. I cover the pros and cons of both the “enforcement only” and “comprehensive reform” approaches, as well as examining the variety of costs and benefits that unauthorized immigration have on American society and its economy.
“Immigration” episode of the reality TV show 30 Days (Season 2): Created by Morgan Spulock (the guy who made Supersize Me in which he only ate McDonalds fast food for 30 days), this particular episode follows the experiences of a conservative Cuban American who participates in the Minuteman vigilante border patrols. He then agrees to live with an unauthorized immigrant family for 30 days and in the process, learns more about the institutional and individual aspects of their lives. An extremely powerful portrayal that should be required viewing in all immigration courses.
This section highlights the immigration process and experiences of women, children, and families specifically. I examine the multi-level issues involved in transnational families where parents are separated from their children and the effects that workplace raids by Immigration Control and Enforcement agents have on unauthorized immigrant families.
Maid in America: This documentary follows the lives of three Latina domestic workers in the Los Angeles area. Through looking at their daily lives, we see how they balance the satisfaction of earning money for them and their families, versus the emotional toil of being separated from much of their family, including their young children.
Often, when I write about racism and anti-minority racial attitudes in the U.S., readers ask how such attitudes here in the U.S. compare with similar attitudes around the world. Frequently, the implication is, how bad do American racial minorities have it here, compared to other minorities around in other countries? This is often a very difficult question to answer because you have to make sure you’re comparing apples to apples.
In other words, just like in any kind of ‘scientific’ study or research, you need to make sure that other conditions or factors are the as similar as possible so that you can isolate the one or two variables that do differ between two sample populations, in this case countries. However, since very few countries share the same history, institutional dynamics, population demographics, etc., such direct cross-national comparisons are difficult to make.
Nonetheless, it can still be interesting to compare and contrast such racial attitudes across countries, as long as we don’t generalize too much about them and prematurely conclude that one country is “better” than another in terms of how racial minorities are treated. In fact, I’ve posted about racial attitudes in Japan and Australia. With that disclaimer in mind, the New York Times recently posted an article that looks at how anti-minority attitudes may be changing in South Korea:
South Korea, a country where until recently people were taught to take pride in their nation’s “ethnic homogeneity” . . . is struggling to embrace a new reality. In just the past seven years, the number of foreign residents has doubled, to 1.2 million, even as the country’s population of 48.7 million is expected to drop sharply in coming decades because of its low birth rate. Many of the foreigners come here to toil at sea or on farms or in factories, providing cheap labor in jobs shunned by South Koreans. . . .
In a report issued Oct. 21, Amnesty International criticized discrimination in South Korea against migrant workers, who mostly are from poor Asian countries, citing sexual abuse, racial slurs, inadequate safety training and the mandatory disclosure of H.I.V. status, a requirement not imposed on South Koreans in the same jobs. Citing local news media and rights advocates, it said that following last year’s financial downturn, “incidents of xenophobia are on the rise.” . . .
The Foreign Ministry supports an anti-discrimination law, said Kim Se-won, a ministry official. In 2007, the U.N. Committee on the Elimination of Racial Discrimination recommended that South Korea adopt such a law . . . But [Critics of the proposed legislation] charged that such a law would only encourage even more migrant workers to come to South Korea, pushing native workers out of jobs and creating crime-infested slums. They also said it was too difficult to define what was racially or culturally offensive.
“Our ethnic homogeneity is a blessing,†said one of the critics, Lee Sung-bok, a bricklayer who said his job was threatened by migrant workers. “If they keep flooding in, who can guarantee our country won’t be torn apart by ethnic war as in Sri Lanka?â€
The first part of the New York Times article describes specific incidents of discrimination faced by non-Korean individuals in the country and are very telling — anyone who is both non-Korean and non-White generally face a lot of hostility, but non-Koreans who are White (generally American or European) are admired, although still not seen as equal to Koreans. As one example:
[A Korean woman’s] father and other relatives grilled her as to whether she was dating Mr. Hussain [an Indian working in South Korea]. But when a cousin recently married a German, “all my relatives envied her, as if her marriage was a boon to our family,†she said.
Another interesting issue in this larger dynamic relates to how Asian Americans and Korean Americans are treated in South Korea. This example illustrates some of the contradictions that they face in the country:
Tammy Chu, 34, a Korean-born film director who was adopted by Americans and grew up in New York State, said she had been “scolded and yelled at” in Seoul subways for speaking in English and thus “not being Korean enough.” Then, she said, her applications for a job as an English teacher were rejected on the grounds that she was “not white enough.”
It is indeed sad to see that fist, non-White non-Koreans seem to face persistent racial prejudice and discrimination in South Korea. Many people of color in the U.S. can certainly relate to their situation and regardless of the country involved, people from all backgrounds deserve to be treated equally.
Second, it is also sad to see that much of South Korea appears to be in denial about what it means to live in the 21st century. Specifically, with globalization and international migration taking place all around them and leading to inevitable demographic shifts in almost all developed countries around the world, many South Koreans appear to be clinging to age-old stereotypes that “foreigners” are automatically bad for their country and will lead to the destruction of their economy and culture.
What this kind of attitude fails to recognize is that larger institutional trends are what is responsible for their country being in dire conditions to begin with and that the influx of immigrants is just one symptom of these larger social forces, not the original cause of them. In fact, the immigrants in their country likely provide many unseen benefits to the country. Unfortunately, their contributions are easily overlooked due to their status as manual laborers, their non-Korean and non-White background, and the general economic instability that leads many Koreans to vent their frustrations onto immigrants who they perceive to be competitors for scarce resources.
In that sense, the situation in South Korea in terms of how racially-distinct immigrants are treated is very similar to that in many other countries, including the U.S.
