Sparks Magazine Issue No. 21 | University of Florida

An Asian Pacific Islander American Publication

OPPOSITE ENDS OF THE SPECTRUM LET’S TALK ABOUT IT! CUE THE MUSIC

ISSUE 21 | FALL ‘21 University of Florida FALL 2021 | 1

UNIVERSITY OF FLORIDA

UNIVERSITY OF CENTRAL FLORIDA

UNIVERSITY OF SOUTH FLORIDA

EDITOR-IN-CHIEF Asma Ahmed EDITOR-IN-CHIEF Zohra Qazi MANAGING EDITOR Andy Cabezas PR DIRECTOR Chelsea Della Caringal FINACIAL DIRECTOR Natalie Nguyenduc LEAD DESIGNER/PHOTOGRAPHER Denise Ferioli LEAD PHOTOGRAPHER Timothy Nguyen • AJ Johnson COPY EDITOR/WRITER Kissimmee Crum • Zoey Young • Liana Progar • AJ Johnson

EDITOR-IN-CHIEF Zahra Saba MANAGING EDITOR Isha Harshe FINANCE DIRECTOR Anagha Hesaraghatta PROGRAMMING DIRECTOR Sanikaa Thakurdesai SOCIAL MEDIA COORDINATOR Fariah Ansari CONTENT EDITOR Amy Pham DESIGN EDITOR Prakash Vasanthakumar PHOTOGRAPHY EDITOR Mridula Singh CONSULTANT Amy Nguyen

DESIGNER Mayumi Porto • Reagan Hollister • Illise McAteer DESIGNER/PHOTOGRAPHER Arianna Flores • Niat Ghebrieal • Jordyn Leathers • Faye Simonson • Megan Heim PHOTOGRAPHER Reggie Ocampos PHOTOGRAPHER/PR COMMITTEE Abbigail Huynh PR COMMITTEE Awonti Newaz • Breanna Pham • Narmeen Chanda • Marc Ericson Galindo

WRITER Olivia Hemilton • Khoa Hoang • Sayona Jose WRITER/GRAPHIC DESIGNER Padma Vasanthakumar • Krish Veera GRAPHIC DESIGNER Dencie Devora • Ana Sorto GRAPHIC DESIGNER/PROMOTIONS Zeba Khan• Melwin Aju PROMOTIONS Sofia Simancas WRITING/PROMOTIONS Krishna Kanuparthi • Chizobam Ugboaja • Aytana Cordona GRAPHIC DESIGNER/PHOTOGRAPHY Maher Ismail • Prachi Misra

COVER

NATIONAL BOARD

PHOTO Daniyah Sheikh DESIGN Aryam Amar & Mercy Tsay MODEL Susana Bao

EXECUTIVE DIRECTOR Jason Liu CHAPTER DEVELOPMENT DIRECTOR Aleem Waris MARKETING DIRECTOR Ingrid Wu DEVELOPMENT DIRECTOR Chelsey Gao CHAPTER MEMBERSHIP DIRECTOR Catherine Le CHAPTER MANAGER Bryant Nguyen SOCIAL MEDIA MANAGER Sally Zhu LEAD GRAPHIC DESIGNER Esther Zhan

FOLLOW US ON SOCIAL MEDIA FACEBOOK @sparksuf INSTAGRAM @uf_sparks_mag TWITTER @uf_sparks_mag sparks-mag.com

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E-BOARD

EDITOR-IN-CHIEF Michelle Lee • MANAGING EDITOR Karen Zhang • COPY EDITOR Marium Abdulhussein • COPY EDITOR Cindy Duong • FINANCIAL DIRECTOR Alexandra Giang • DESIGN EDITOR Mercy Tsay • DESIGN EDITOR Aryam Amar • PHOTO EDITOR Daniyah Sheikh • PR DIRECTOR Xinni Chen • PR DIRECTOR Jackie Truong

STAFF

WRITER Shota Konno • WRITER Cherie Chick • WRITER Clementine Dela Cruz • WRITER/PR STAFFER Hanna De La Garza • WRITER Hannah Kim • WRITER Justine Torres • WRITER Loryn Smith • WRITER Sabaina Ahmed • WRITER Susie Chen • DESIGNER Lauren Shee • DESIGNER Navya Nair • DESIGNER Mya McGrath • PHOTOGRAPHER Xinyue Li • PHOTOGRAPHER Rajvi Maisuria • PHOTOGRAPHER Annika Joy Cruz • PHOTOGRAPHER Maria Vanderbilt • PHOTOGRAPHER Yimeng Zhou • PR STAFFER Tammy Nguyen • PR STAFFER Vivian Chen • PR STAFFER Alyssa Pham

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letter from the editor DEAR READER, It always amazes me how time flies. I didn’t think that I would be writing this letter so soon. Just a few years ago I was sitting nervously in a classroom for my very first Sparks meeting. It’s hard to believe that I’m now in the position that I looked up to in the past.

All throughout college, my main objective has always been the same: to share stories about the Asian American perspective with the power of creativity. Being in Sparks not only helped me work towards this goal, but also connected me to many others who share the same interest. Every semester was an opportunity to see new names and faces, and I was lucky enough to make some long-lasting friends.

That’s why it holds a special place in my heart.

With that, I am very excited to present to you Issue 21. This semester has been challenging for everyone. Although the vaccine helped us in our fight against COVID-19, it wasn’t enough to bring everything back to the way they were. As a result, our staff continued to adapt to the virtual environment, from dealing with technical difficulties during meetings to being unable to meet in person without making sure that everyone has tested negative.

I am proud to say that everyone worked extremely hard, even in these frustrating times, to bring Issue 21 right in front of you.

In this issue, we hope to showcase Asian excellence through the many successes that we’ve seen from Asian Americans in recent months. It’s so inspiring to see Asian Americans join hands, overcome obstacles, and rise together. It proves that we, too, can achieve just as much.

Of course, none of this would have been possible without the help of my fellow Executive Board members. I’m very thankful to have met such talented and dedicated peers. We all had little to no experience when we transitioned into our roles, but I believe that we came this far because we made sure to check up on each other from time to time.

As we wrap up another year, let’s celebrate our own accomplishments.

I hope you find encouragement in all the beautiful stories, designs, and photographs that we put together, one page after another.

Sincerely,

Michelle Sumi Lee Editor-in-Chief 4 | FALL 2021

TABLE OF CONTENTS 6

Caught in the Middle Sabaina Ahmed

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Never Have I Ever Marium Abdulhussein

10

Let’s Talk About It! Hanna De La Garza

12

Asian Americans Athletes Hannah Kim

14

Shang-Chi and the Legend of the Ten Rings Cherie Chick

16

22

Leaving Our Health to Chance Clementine Dela Cruz

18

Social Media Sayona Jose

20

Homeland and Household Shota Konno

22

12

Our Written Histories Loryn Smith

25

Cue the Music Susie Chen

27

Opposite Ends of the Spectrum Justine Torres

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This Is Not A (Traditional) Love Story Zoey Young FALL 2021 | 5

Caught in the middle The Asian American First-Generation Crisis

By Sabaina Ahmed

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First-generation Asian American students resonate with a similar experience in the struggles they face when moving away from home to attend college. For Asian Americans growing up in a Western world, an internalized grapple with identity can push them to present as one end of their ethnic or racial spectrum, or create a dual identity depending on the circumstance.

When asked if she adheres to the presumption of this double-identity, Brinda*, a South Asian American student at the University of Florida answered, “A hundred percent. I was brought up as Hindu, and I personally don’t believe in my religion, but I can’t be open about that when I’m at home.

There was a lot of encouragement to have a role in it, but I don’t feel

that pressure when I’m at school.”

She explained that while the intertwined nature of her culture and religion can feel burdensome due to her beliefs, parts of her culture still heavily influence her life in college.

“Because we’re minorities, it can feel like we’re alone. I love many parts of my culture. I make an effort to celebrate holidays like Diwali if I’m away from home when I can because it’s a part of me, but I don’t celebrate the religious

design by/ Aryam Amar

These students often live a double life at home and at school. Living in a predominantly white country, it’s difficult to surpass adopting Western ideas for traditional customs that are not widely understood in America. While there has been progress towards an acceptance of differences, the natural existence of two separate identities for Asian American students can be an effect of the first-generation experience.

South Asian American first-generation students can especially feel this duality as South Asian culture heavily intersects with tradition and religion. Many firstgeneration students from immigrant families are expected to grow up adhering to these traditions, and they find themselves branching away once they move for college.

photos by/ Xinyue Li

sian American is defined as an American person who is of Asian descent, but oftentimes there is an internal battle where it can feel as though the term is really Asian or American. Is it possible to be fully Asian and fully American, or half-Asian and halfAmerican? Will there ever be a point where the mind doesn’t subconsciously feel the effects of the biracial tug-of-war?

model/ Zainab Anila

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foundations of those holidays,” she said.

Freedom is a virtue that many firstgeneration students rely on when they’re away from home. The freedoms they enjoy aren’t necessarily rebellious in nature, but they allow students to assimilate and find their independence in a world away from their parents.

However, accepting the opportunity for freedom can transcribe itself into a feeling of guilt — for being away from home and leaving family, for feeling like a financial burden, for pursuing their own goals, and sometimes for swaying from the traditions that were instilled in them growing up.

undoubtedly set her back in her mental health journey.

they celebrated a respective traditional or religious holiday.

“Going back home can be frustrating because it’s so much easier to present myself the way I used to be when I lived at home rather than introduce them to the woman I am becoming, especially when that woman is someone they would disapprove of,” she said.

The Western identity that’s part of these students is significant to them and allows them to be expressive, but it does not mean that there is no affliction faced in these Western circumstances.

Shayla, a student who participated in the poll, described how going to predominantly white schools led to her being bullied.

However, she never felt fully immersed in her own culture and didn’t identify with the small group of Asian students at her school enough to feel like she could join them. She describes herself as “stuck in this middle ground limbo of Asian and American.”

Brinda mentioned the freedom that she has to make her own decisions and to allot time to the hobbies she wants to pursue now that she’s away from home. “I can hang out with my friends more and branch away from the ‘safe’ hobbies,” she said.

The digression from tradition is innocent, but it can feel so grand when compared to the strict and sometimes unspoken rules of a South Asian household.

“I have to remind myself that the two identities I have are actually just two versions of me, but they’re still both me and the parts I choose to show to certain people,” she said. “Part of me accepts this is how life is supposed to be for a minority like me but, eventually, I want to take steps to wear whatever I want and not be so affected by my parents’ criticism — to wear my hair down because I choose to.

It’s a huge fear of mine, but I want to get there so bad.”

“...two versions of me...both still me...”

The mental health struggles of Asian American first-generation students can be comorbid with them being both Asian and American. The toll of brazenly assimilating into Western culture versus the echo of the traditions that shaped their childhood can negatively contribute to the psychological stability of first-generation college students.

Keeping with the perspectives of firstgeneration South Asian American students, Soheyla* recounted her personality growing up and discussed how she finds herself falling back to it when she’s visiting her home, which has

“Going back home can be frustrating...”

Asian Americans face several occurrences like this, which is why issues with assimilation can be remarkably rooted in close-mindedness.

Soheyla has a compellingly dual identity that she uses in opposite circumstances.

She mentions how her Western identity presents liberal, wears whatever she wants, and is outwardly atheist. Her Asian identity is more conservative both in beliefs and clothing and still presents as Muslim.

This is the internal tug-of-war that has encapsulated Soheyla’s life. Around her family, she must present as the latter personality for fear of disappointing her parents for assimilating into Western culture.

The pressure of “bringing honor” to one’s family by attending college can negatively impact mental health, which can affect the grades and performance of students who are already struggling with assimilating to life away from home.

In a recent poll surveying Asian American students at the University of Florida on whether they felt more Asian or more American, over 80% of students responded “American.” Yet, all of the students also said

Rahul*, a professional educator, provided an account of a notable day in his childhood at school. His teacher divided his class into two religious groups and instructed them to participate in singing either Christmas carols or Hanukkah songs, but Rahul didn’t know where to go as he was the only Muslim student. He laughed at the memory, stating that he didn’t realize it would be significant for him but finds himself thinking about it every so often.

Existing as a minority in America may fundamentally foster a double identity, which is a collective experience for many students who are the first to attend college in their families. To battle the internalized desire for a definitive place on the Asian American spectrum, there is a need for safe spaces and constructive environments that embrace all parts of the Asian American identity. There is no winning side in this tug-of-war, just the acceptance that Asian American means both fully Asian and fully American. *Names have been changed to preserve anonymity.

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photos by/ Annika Joy Cruz

NEVER HAVE I EVER...

By Marium Abdulhussein

The hit Netflix series follows the life of Devi Vishwakumar, a first-generation Indian American, as she attempts to balance her Indian heritage and her American lifestyle. Devi struggles with many issues throughout the show, including the loss of a loved one, familial relationships, and trying to fit in at her high school.

After decades of being underrepresented in the media, “Never Have I Ever” should be a breath of fresh air to South Asian Americans. Kaling is of South Asian descent herself, which made many people hopeful for an accurate and honest portrayal of a region that has often been the butt of the joke. The question is, did it miss the mark?

Khushi Shinde, a first-year student at the University of Florida, was less than thrilled at the depiction of South Asian culture, especially by the portrayal of accents. Shinde felt it was mocking Indian culture.

“To heavily include the accent for almost every adult seemed very unnecessary and out of pocket,” she said.

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Shinde was also disappointed by the plot point surrounding a character’s arranged marriage.

Shinde acknowledged that arranged marriages are a large part of Indian culture, some people prefer arranged marriages, while others choose their own spouse. However, arranged marriages are not black and white. Depending on familial values, a person may be able to choose their spouse and still have it considered an arranged marriage. Overall, the concept of an arranged marriage is an incredibly complex issue. The main problem with representing them in the media is that they are presented negatively so often that it is hard to portray them correctly without the negative connotation attached to them.

In the first season of “Never Have I Ever,” Devi’s cousin Kamala is pushed into an arranged marriage with a man she’s never met.

She struggles with the life she’s made for herself in California and the expectations her family has for her. Unlike other shows, Kamala chooses the path her family has set out for her. Once she meets Prashant, the man her parents have chosen for her, she gets along with him quite well. She begins to find a middle ground between her two spheres of influence, the east and the west.

Amisha Patel, a second-year student at UF, shared a different opinion.

“I think the show is a great representation for Indian or Desi American teens who feel the struggle of trying to balance being

models/ Keerthi Mula & Isabel Armedilla

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ctress and comedian Mindy Kaling has long been recognized for her hilarious and multi-faceted characters. “The Office” and “The Mindy Project” introduced the general public to her witty humor and her spunky characters. “Never Have I Ever” is the creator’s newest project, boasting a diverse cast and a spot on the big screen for South Asian Americans.

design by/ Mercy Tsay

…looked into the hit show “Never Have I Ever” and its attempt at South Asian representation

American and being Desi. It also had great Hindu representation, which is something I had not experienced seeing in American media,” she said.

her friends and starts dating Eve Hjelm, another student at their school, and their relationship is fleshed out in the following season.

the perspective of an individual who only knew Indian culture through stereotypes.”

Despite the fact that the show was written by a majority of female, Indian writers.

For Patel, the portrayal of arranged marriages was not a significant issue for her. She believed the concept was shown in a positive light, where Kamala actually liked the man she was supposed to marry. Patel saw a good start to positive representation of many different aspects of Indian culture, not just arranged marriages.

Shinde followed a similar line of thought and added that the use of stereotypes made it hard to relate to the characters.

Kaling’s depiction of South Asian teenagers may be accurate to one individual, but it is not accurate to all. This seems to be an issue that many writers have when attempting to represent a culture. For a country as vast and diverse as India, writers will never be able to encapsulate the customs, relationships, and culture so ingrained in Indian society. When an audience demands this from their shows they are automatically encasing the culture the show aims to represent in a rigid box.

Patel acknowledged the show’s faults, however. One of the main ones that she brought up is their use of diversity.

“I feel the LGBTQ relationship seemed added on and not well developed. A lot of the [people of color] actors on the show were lighter-skinned too. However, I think it’s a good start to diversity in the media,” said Patel.

One of Devi’s closest friends, Fabiola, is an Afro-Latina LGBTQ teenager. In the first season, Fabiola comes out to

“It seemed that the show was written from the perspective of an individual who only knew Indian culture through stereotypes.”

The overall sentiment regarding diversity is that the showrunners attempted to be as diverse as possible, which led to their inability to accurately portray all the character’s issues. The complex personalities of each character became simple caricatures of the vibrant cultures, backgrounds and experiences they endeavored to represent. As Shinde said, “It seemed that the show was written from

Kaling is one of the only South Asian comedians and writers who’s gained mass popularity, and it is a daunting task for Kaling to represent an entire culture’s media representation. Instead, Hollywood, and perhaps Kaling herself, should open up opportunities for South Asian directors, comedians, and actors in order to gain more accurate portrayals of culture.

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By Hanna De La Garza

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In films and television shows, it is common to see Asians and Asian Americans portrayed as being timid and unassertive.

According to a 2020 poll conducted by the Morning Consult, a global intelligence company, 45% of Asian Americans identified timidness as one of the most frequent stereotypes for Asian roles in the media.

One of the more comical portrayals of this is in the “Pitch Perfect” film franchise. The series features a character called Lilly Onakuramara, a rapper for the acapella group that the films are centered around. When she is not performing, she is known for speaking extremely quietly to the point that many of the characters struggle to understand what she’s saying. The character description in her poster for the first film states, “The Quiet One.” While including characters like this may seem harmless, they feed into certain beliefs that society already has about Asians and Asian Americans. This is damaging because it may lead to them being viewed as one-dimensional individuals.

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model/ Jade Siegel

rowing up Asian in America, it is normal to see many differences between oneself and one’s peers. One of the most noticeable differences many Asians and Asian Americans find that they have is the inability to communicate assertively. Although many may view this as a personal character flaw, this is actually a common trait in personalities within Asian cultures due to sociological factors.

design by/ Aryam Amar

Exploring the differences in communication styles between Eastern and Western societies

photos by/ Rajvi Maisuria

Let’s Talk About It!

Beyond the media and stereotypes, the idea of Asians and non-assertive communication is a phenomenon that can be explained by cultural differences. South Asian and Southeast Asian countries in particular have collectivist cultures.

Collectivism is characterized by emphasis on cohesiveness among individuals and prioritization of the group over the individual. As a result, collectivist cultures, such as those of China, Korea and Japan, emphasize family and group goals above individual needs or desires.

This can be seen in the way that Asian countries value social order. In particular, there is hierarchy within both the family and other interpersonal relationships.

One of the most important principles in these countries is respect for elders. For instance, in China and Korea, it is common to use both hands when accepting objects from and giving objects to those who are older. Etiquette like this is used to maintain a sense of respect and avoid conflict in relationships.

In contrast, Western cultures typically value individualism. Individualism refers to the prioritization of one’s own needs and desires over the group. This explains why in America, many individuals aim to be independent and unique. From a very young age, children in America are told that they are unique and different from everyone else through different institutions, including the media, education, and family. Although this is generally a positive sentiment, it contributes to a psychological separation of the individual from the group.

These differences in principles serve as a foundational explanation for varying communication styles. As mentioned before, Asians commonly trend toward non-assertive communication, and it isn’t necessarily due to being shy or timid, but more because of a desire to maintain harmony.

Due to their collectivist nature, Asians generally avoid freely expressing their opinions, especially in public, in order to avoid disagreement and unpleasant encounters. Some even believe that those who are highly educated or of high social status should control their emotions and expressions. Despite the fact that there’s a tendency to neutralize emotions, Asians exhibit a high perception of others’ emotions and feelings.

Although neither collectivism or individualism is inherently good or bad,

some people may experience feelings of dissonance if they are in a society that prioritizes values opposite to their own.

Some Asian Americans may feel out of place because their use of non-assertive communication does not coincide with the assertive culture that is valued in the United States.

So, why is this important? Having knowledge about these cultures allows for a better understanding as to why certain stereotypes develop. Additionally, this not only affects social perceptions of Asians and Asian Americans alike, but it may also influence future work and career opportunities because assertiveness is one of the most common expectations for leaders.

“The Quiet One” In a study on the cultural impacts of non-assertiveness in the workplace, Jensen Chung, a professor emeritus in Communication Studies, stated, “In the American mainstream culture, to lead is to ‘influence,’ and assertiveness is often defined as being able to influence others and articulate one’s own views. When a person is perceived as being unable to communicate his or her views, influencing is limited.”

Chung’s analysis explains why Asians may not be perceived as competent leaders, making it more difficult for them to acquire leadership positions.

Tram Lai, a fourth-year student studying psychology and criminology, explained how she is a non-assertive communicator because of the small possibility that she could be wrong about something.

Additionally, she discussed how it’s common for individuals from a collectivist culture to value being humble. Coming off as “cocky” or a “know-it-all” when meeting someone, especially those who are higher up in position, is seen as disrespectful.

When asked if she felt that she needed to change this trait, she admitted, “Sometimes you need to be assertive for people to take you seriously or for people to do their job correctly. It will affect me career-wise.”

Julie Chan, a second-year advertising major, talked about how she uses non-

assertive communication because she is non-confrontational and likes to please others. This desire to maintain harmony is a recurring trend among Asians and Asian Americans.

“Socially, I feel like it makes my personality seem kind of bland because I’m just agreeable to everything. Similarly, I think it could affect my potential career ventures by not standing my ground on certain issues of importance to me,” she said.

It is clear that non-assertive communication is a common trait among members of the Asian and Asian American community. However, despite this cultural trend, there are many individuals that are breaking the stereotype.

Consider Ellie Lee, a Korean American TV host, actress, and social media influencer. Lee has been a host for major entertainment companies, including VH1, MTV, and iHeartRadio. Her interviews with big-name celebrities helped her launch her career and create a name for herself in the industry.

Although she is known for her big personality, the TV host has detailed her struggles with being the “quiet Asian” in the past. In an interview, she explained how she has been humiliated in the past for not speaking up, and her experiences pushed her to establish a voice for herself.

As mentioned before, neither collectivism or individualism is inherently good or bad. In the same respect, non-assertive communication is neither good nor bad.

It is important to acknowledge areas that may need improvement, and if Asians and Asian Americans feel that using non-assertive communication will disadvantage them socially or career-wise, then that is something they can change.

At the same time, it is just as important to recognize the value of non-assertive communication and why it is utilized in the first place. This method of communication comes from a desire to foster positive social relationships. While it may not necessarily be preferable in a Western society like the U.S., there is validity in using it depending on the circumstances.

It is important to be aware of these cultural differences as well as the value of them.

Having a better understanding will allow for members within this society to better acclimate and interact with one another regardless of their background.

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Asian American Athletes

The Struggles and Successes of Asian American Athletes in the Olympics

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Swimmer Jay Litherland, a silver medalist in the 400m individual medley at the Tokyo 2020 Olympics, has even attributed part of his motivation and success to past APIA athletes.

“I really idolized [five-time Olympic gold medal-winning swimmer Nathan Adrian] … When you look at someone that’s got kind of a similar face … you kind of relate to them,” he said.

Still, Jieli Wegerif, a third-year student at the University of Florida, has relayed her desire for greater APIA representation within sports.

Wegerif expressed that visibility matters because it shapes how one views their identity. ““If I had known more Asian Americans who played my sport and who were active in areas that were exciting to me as a kid, I do think that would have affected how I viewed myself,” she said.

“My job is to represent this country no matter what … no matter if an individual feels like they need to say something or harass me.” the past Tokyo Olympics was particularly exciting as she noticed a considerable increase in APIA representation.

In spite of the increasing visibility of APIA members within sports, the effects of Asian hate have impeded on the well-being of several athletes as their identities and allegiances are questioned. From racial slurs to hateful messages to harassment on the road, these Olympic athletes have endured another layer of stress in addition to the pressures of performing well on behalf of their country. Yet, many athletes have taken to social media to raise awareness on Asian hate and the problematic nature of racial stereotypes in sports.

Brooke Reeves, a third-year economics student at UF, shared her thoughts on APIA athletes competing under the duress of widespread Asian-hate sentiments, as well as their reactive presence on social media.

She stated, “When people of minority groups go and represent themselves, especially on big platforms, not only are they representing themselves as a person, but they’re also representing whatever nationality they are.” She recognized the importance of APIA athletes utilizing their platforms to gain attention, as “[incidents reported by APIA athletes] can happen to anyone.”

Wegerif also added, “It’s not just a physical level they have to reach to be the best of the best

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model/Gavin Leung

For Draves, she strategically adopted her mother’s maiden name to avoid racial discrimination in competitions.

Lee was only able to train in his community swimming pool once a week on the day before its weekly cleaning.

Despite training under these limitations, both athletes were able to perform at an elite level and have since served as role models for APIA athletes

Since then, there have seen many instances of APIA excellence in sports, such as gymnast Amy Chow, figure skater Kristi Yamaguchi, and snowboarder Chloe Kim, as well as an encouraging increase in APIA participation in these high-profile sport events.

Wegerif’s childhood did not include a lot of exposure to APIA women in sports.

Despite the lack of APIA role models to look up to, she enthusiastically shared that

design by/ Navya Nair

The first APIA athlete to gain visibility was Victoria Draves, the first Asian American to receive a medal at the 1948 Summer Olympics in London. Shortly after, Sammy Lee, a fellow diver, also won a gold medal.

However, the road to their success was marked with racism that served as barriers to enter their sport.

that have followed in their footsteps.

photos by/ Rajvi Maisuria

his past summer, countless Asian and Pacific Islander American (APIA) athletes traveled to Tokyo in hopes of winning gold for their country in the 2020 Summer Olympics. However, many of these athletes represent a country that, just a few months prior, had a spike in Asian hate crimes triggered by the pandemic. Many have used their platform to uplift the APIA community and raise awareness on Asian hate by sharing their experiences of enduring racially motivated threats as they prepare for the Olympics.

By Hannah Kim

… you also have to be in a good mental state.” She elaborated how “[focusing] on things that aren’t purely related to sports performance,” such as Asian hate incidents, can add to the baseline pressure of performing well.

Gymnast Yul Moldauer has been particularly vocal during this time, especially after an incident following a woman screaming at him to “go back to China” at a red light. Since then, he has utilized his platform to maintain a strong position on his own identity.

“My job is to represent this country no matter what … no matter if an individual feels like they need to say something or harass me,” he said. Moldauer frequently speaks on the racism he faces that stem from stereotypes like the perpetual foreigner syndrome, which posits that minorities will always be seen as an “other,” regardless of their citizenship. There is also the stereotype that Asian Americans are not genetically inclined to perform well in sports, on which he optimistically commented, “For me, I hope I’m breaking that stereotype.”

Despite his positive outlook, Reeves revealed a harsh reality of facing discrimination within sports. “It’s almost like every single time someone goes to break the stereotype, you have to face the societal pressures of not only representing yourself,” said Reeves. “You’re also

shouldering the burden of representing your culture and its people.”

Founder of Stop AAPI Hate Russel Jeung has spoken at length about the tenuous position that APIA athletes hold within the realm of sports and athletics. “Like Black athletes, Asian Americans are representing a country that doesn’t fully accept them,” he said.

He referred to their position as one of “conditional status,” as they are only accepted when they are deemed winners but swiftly outcast again when they fail to add to America’s medal count. As a result, there is an extra burden placed on APIA athletes because they not only represent themselves and their country but also their race.

Though APIA presence within sports has been limited in the past, today’s athletes have taken an active stance in combating the stereotypes and hate that work against their presence in their sport; they have taken the recent events as an opportunity to bring to light the systemic changes that need to be made inside and outside their sport for greater APIA acceptance.

For instance, when a Serbian volleyball player was caught stretching her eyelids back to mock a member of Thailand’s team, spectators and athletes such as volleyball players Eric and Kawika Shoji have pushed to hold the player accountable. Since

the incident, the Serbian athlete was suspended and fined for her insensitive behavior.

“It’s definitely gross misconduct,” as Reeves put it. “It’s important to make it obvious that the volleyball association won’t allow that to happen.” Both Reeves and Wegerif agree that seeing and hearing about an increasing APIA presence in athletic fields are exciting and hopeful.

“Visibility matters, but it doesn’t just matter for kids who are gonna look up to those people as their role models. It matters for kids who are gonna see those athletes and realize that their preconceived notions are not true or just the exception,” said Wegerif.

“Representation matters not just for those who look up to the athletes but also for those who have never had exposure to athletes who are APIA, and that challenges their perception of who can be an athlete and what it means to be APIA.” To compete for a country that isn’t fully accepting of their identity, APIA athletes display resilience, strength, and commitment — all integral components of the APIA identity and experience worth celebrating.

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Shang-Chi and the Legend of the Ten Rings How a Hero Empowered Not Only Himself but the Asian Community

by Cherie Chick

The character Shang-Chi was first introduced in the Marvel comics in 1974 as the Master of Kung Fu, and he became popular amidst the rise in admiration towards martial arts in the United States during that time.

Breaking Boundaries

them even more.

As the primary set for the movie is in China, the dialogues are intertwined between English and Chinese throughout most of the movie.

Hollywood has a history of negative portrayals towards Asians and a lack of Asian representation. According to a USC Annenberg Inclusion Initiative report from 2020, there was only 7.2% of Asian representation in the most popular films in 2019. Furthermore, Asian women have often been sexualized and stereotyped as weak and submissive, while Asian men were portrayed as passive, nerdy, or evil.

Christie Lai is a third-year university student from Hong Kong, and she stated that she is very pleased to finally see a Hollywood film in which Mandarin is spoken accurately and authentically.

This sets as the perfect example and demonstrates possibilities for Hollywood to incorporate other languages into their films to depict diverse stories in the future.

The choreography of the fight scenes truly set the movie apart from what’s been shown before. Shang-Chi displayed a fresh and improved style to approach superhero action movies by incorporating various styles of Chinese martial arts that efficiently attracted the attention of the audience.

Shayeza Newar Walid is a Bangladeshi American student at the University College London.

“The best aspect of the movie was definitely the fight scenes. I thought they were very well-choreographed, fluid, and very aesthetically pleasing to watch,” she said.

With the inclusion of martial arts such as Shaolin, Tai Chi, Bajquan, Wing Chun, Hung Ga, Baquazhang, and the use of Chinese weapons, the movie stands out, leading the audience to be drawn to

14 | FALL 2021

Asian Pride

The introduction of Shang-Chi drove the direction of Asian portrayal to the right direction by sharing the beauty of Asian cultures through language, costumes, architecture, and traditions.

“Many of the Hollywood w e r e set in

previous movies

models/ Elizabeth Nguyen & Tara Katz

“Shang-Chi and the Legend of the Ten Rings” is the first of its kind in both the MCU and Hollywood. In a way, the MCU has

taken a great risk with the approach of this movie because many of its elements are concepts that Hollywood has never done or seen before.

design by/ Mya McGrath

the world stepped into a postpandemic era after significant public health and economic hardships and the tremendous rise of racism towards Asians around the world, “Shang-Chi and the Legend of the Ten Rings” was released at the perfect time. It not only lifted the spirits of the Asian population but also showcased the beauty of Asian culture to different parts of the world. The movie has grossed over $400 million worldwide, receiving overwhelmingly positive reviews on the internet. Its success acts as the stepping stone to improve Asian representation and storytelling in Hollywood.

photos by/ Maria Vanderbilt

As

Western environments and often portray a certain impression of that place. By showcasing the Asian environment, the audience can have a deeper understanding of Chinese culture, especially through Chinese myths that have been passed down for generations,” Lai said.

To some Asian populations the impact of the movie is minimal, as the representation could seem forced.

“I don’t think that the movie affected me in any way as I think it is very explicit that it is enabling representation for Asian Americans,” said Walid.

“I think if it came out a few years early, you would feel the significance way more.”

Non-existent Asian Icons in Hollywood Despite its majority Asian cast, the movie paints a bigger picture of the serious lack of prominent Asian actors and actresses in Hollywood with the recycling of actors and actresses. Awkwafina, Ronny Chieng, and Michelle Yeoh all played significant roles in Crazy Rich Asians,” just like they did in “Shang-Chi and the Legend of the Ten Rings.”

Lai, on the other hand, liked the humor and familiarity that was present in the movie.

“One of the best parts of the movie is the humour that has been added, especially through Awkwafina’s character,” she said.

“Other than that, familiar actors such as Leung Chiu Wai and Fala Chen made the whole movie more enjoyable. Makes me more relatable and proud.”

Flawed Script

The reusual of these actors and actresses can be a simple marketing tactic by the MCU.

Both Lai and Walid said that the movie was generally good, but the plot and the characterization lacked depth.

“Shang-Chi is a fairly enjoyable movie overall, but the plot is very predictable and I feel like the character development was rather quick. It feels like they can explain more of their backgrounds,” Lai said.

“I think that the movie can improve in terms of the screenplay. I think more exploration could have been done on The Mandarin’s love for the mom, the children’s love for their mom’s home village, and the relationship between the brother and the sister,” Walid said.

Nonetheless, both Lai and Walid do believe that Shang-Chi as a character has a lot of potential in the MCU and expressed their enthusiasm to see how he would fit with other existing characters in the universe.

The great success of the movie clearly demonstrates that there is an appetite of Asian storytelling in the market and that more stories should be created to highlight it. Asians are heroes too, and that should be showcased as much as possible, one way or another.

Walid said that one of the reasons she thinks Awkwafina was casted in the film is because she is the biggest Asian American star, which works for Marvel from a marketing standpoint. However, she felt that they tried very hard to force dialogue and humor in her character, making it unnatural.

“The fact that it is the first Asian superhero movie, I think it is very late in coming especially when there is so much stuff about representation being brought up at the same time. I think if it came out a few years early, you would feel the significance way more.”

Even though the movie received generally positive reviews, it still faced criticism and showed some immediate flaws in Hollywood that need to be addressed.

to incorporate characters [of diverse backgrounds],” Walid said.

However, this also shows the lack of Asian icons among Hollywood that creates the need to reuse certain actors and actresses and fit the script into their specialties to attract familiarity with the audiences. Even though the MCU has diversified their pool of actors and actresses with their addition of legendary Asian actors, the movie still shows the reality of limited Asian icons that are present in the industry.

To the Future “Shang-Chi and the Legend of the Ten Rings” acts as an important stepping stone for improving the representation of Asian cultures and stories. However, it seems as if Hollywood still struggles to truly address the issue.

“In general I think Hollywood has a really long way to go. A lot of the stuff they do is still scratching the surface in terms of being performative and forcing things down people’s throat than trying FALL 2021 | 15

Leaving our Health to Chance Asian Superstitions and Folklore in Health

By Clementine Dela Cruz

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While most superstitions do not hold religious ties or originate from any factual basis, most Asian Americans are often taught to abide by these beliefs. Although the majority of superstitions may be harmless and are inherent parts of Asian culture, some can have negative impacts. It is crucial to acknowledge superstitions and their relation to mental and physical health and to be wary of how superstitions and medical alternatives can impact the Asian American community.

The Evil Eye One of the most well-recognized symbols amongst both Eastern and Western cultures is the “nazar,” or the “evil eye,” in many Middle Eastern and South Asian cultures. Many believe that the evil eye is an intangible entity which can cause misfortune or injury when received. On the other hand, others consider the evil eye to be a force which reflects malicious gazes upon those with harmful intent toward others. In India, nazar is also referred to as “drishti,” and it is believed to be caused by negative or jealous thoughts.

design by/ Lauren Shee

It is common for people to display images of fierce ogres in their homes or on their vehicles to ward off the evil eye. Innocents, such as babies and children, are considered to be the most vulnerable

photos by/ Annika Joy Cruz

he superstitious beliefs and folklore that permeate Asian societies are often carried along as many begin their journeys as Asian Americans, most commonly appearing in tales they hear during their upbringing or through advice from family and friends.

model/ Naomi Richards

16 | FALL 2021

and susceptible to drishti. In order to protect against it, special precautions are taken, such as parents marking their babies’ faces with kohl, a black powder, to create black “beauty marks.”

Priyal Patel, an Indian student attending the University of Florida, recounts her childhood experience with drishti.

one’s health condition as a result of the delay in seeking professional diagnosis and clinical management.

One of the most infamous cases of this involves Ramon Labo, a Filipino faith healer who received local and international controversial acclaim in the 1990s.

“As a kid I had nightmares every night [and] constant headaches throughout the day, making it hard for me to perform any academic or extracurricular activity to the best of my ability.

My aunt decided that the best way to get rid of the negative energy that affected me was to remove the nazar,” Patel said.

“From what I remember, she took a handful of rock salt and rotated the hand over my head seven times and then discarded it in the drain. After that night, I could sleep peacefully without any negative dreams or thoughts.

This had a very positive impact on my academics and my overall health.”

Pseudomedicine and Folk Healing Pseudomedicine, which are alternative methods of healing not backed by scientific data, and traditional folk healing are prevalent in the rural areas of the Philippines. This common practice can result in misconceptions of disease causation and can worsen

“After that night, I could sleep peacefully without any negative dreams or thoughts.”

Labo practiced “psychic surgery” to allegedly extract the cause of ailment from clients, ranging from people with paralysis to those experiencing blindness. Once it was discovered that Labo was using cheap tricks, such as using cow blood instead of properly drawing and testing the blood of clients, Labo’s reputation rapidly declined. After practicing this type of “healing” for decades and garnering immense wealth, Labo eventually found himself with

over 1,000 charges of swindling filed against him by citizens of Moscow.

The reason why locals turn to faith healers and other superstitious means of healing can be attributed to “namaligno,” a term which refers to being affected by mystical or supernatural causes.

“Maligno” are spirits which haunt and possess the ability to bring harm to people, and they are often credited as the causes for diseases or ailments that cannot be explained.

Sudden Unexplained Nocturnal Death Syndrome is a phenomenon most commonly found in the Philippines. With no clear or definite cause, people ascribe this occurrence of sudden cardiac arrest to maligno.

Traditional folk healing also typically involves “tawas,” an alum or mineral, which can be used as a diagnostic tool as well as treatment. A ritual using tawas consists of several steps. First, the tawas is waved in the sign of a cross over the forehead and other possible areas of ailment in the body. Next, it is placed over embers, removed once it begins to crack, and then transferred to a small pool of water. As the tawas cools, it spreads across the water’s surface, revealing a shape that suggests the cause of ailment. Usually, the cause of the ailment is a maligno or other mystical forces, such as demons and dwarves.

Conclusion There are plenty of other superstitions of unlucky numbers or obscure acts which can bring misfortune, such as taking pictures in groups of three or opening umbrellas indoors.

Regardless of how much truth they may hold, superstitions should not dictate one’s daily decisions or disturb one’s peace of mind. Turn to healthcare professionals when mental and physical health seem to be going downhill, and feel free to whistle a tune at night.

FALL 2021 | 17

Story Provided by the University of South Florida

Social Media

Collectivist cultures flourish from community relationships. Such cultures, as seen in countries like India and Taiwan, place importance on communal goals and the wellbeing of the whole group over individual pursuits, wants and desires. Overall, these cultures emphasize community interactions due to its crucial role in developing one’s perception of self-worth and wellbeing. The prioritization of communal unity and group dependence ultimately reveals the 18 | FALL 2021

devastating effects that the global pandemic and its long-term periods of self-isolation brought upon the individuals of these collectivist cultures.

Despite the difficulties that collectivist cultures endured amidst the global pandemic, it seemed as though social media and its 21st-century role in the world played a significant role in uniting the Asian Indian community during the COVID-19 outbreak. The Indian community ultimately found social media as a means to continue relationships virtually.

Facebook pages shared information about available hospital beds while Instagram pages spread the

designed by Prakash Vasanthakumar

In a world filled with constant uncertainty and unpredictability concerning the global outbreak of COVID-19, there is one aspect of our lives we can all agree on. Following the international spread of the virus, our social relationships were completely transformed into an era of digital communication and virtual connections. We, as a society, shifted from face-to-face interactions to a digital means of connection in a matter of mere days. Despite the swift transition from in-person encounters to virtual interactions, countries all around the world dealt with the emotional and psychological turmoil that followed the significant and drastic loss of human connection. Recent studies by the Centers for Disease Control and Prevention (CDC) indicate the rise in mental health crises and suicide rates following the financial, physical, and emotional burdens of COVID-19. In particular, collectivist cultures that thrive off of inter-communal relationships tremendously suffered following the isolation mandates, communal gathering shutdowns and the overall deprivation of human interaction. However, an unexpected hero emerged amidst these global isolation periods. An unexpected hero that would ultimately serve as a key catalyst in maintaining and creating social relationships at a time where heart-to-heart connections were most needed.

The unexpected and silent hero…social media.

written by Sayona Jose

A Silent Hero Amidst the COVID-19 Global Pandemic

news of voluntary programs such as Meals for Madras, which offered free homecooked meals for families struggling with the financial burdens of COVID-19.

Over the course of a few days, social media was transformed from simple time pass activities to lifesaving platforms.

“Although the Indian community initially suffered through a lack of face-toface interactions, together, the group used social media in an attempt to maintain heart-to-heart connections instead” Although some may argue that social media perpetuated the spread of misinformation and panic concerning the virus, social media paved the way for a new era of human connection during the global pandemic. Digital Diwali and virtual prayer sessions via ZOOM, viral TikTok videos sharing delicious Indian recipes, and online messaging between family members during the bleak periods

o f social isolation ultimately enabled the South Asian community to maintain their relationships during a time when a sense of community and unity was needed most. In terms of my own experience, social media and its instant messaging capabilities allowed me to contact my relatives in India daily.

To be completely honest, it seemed as though the considerable shift in favor of digital communication during the pandemic ultimately brought me closer to my family in India because of the ease and speed that social media offered. Social media during the pandemic enabled all individuals, regardless of age or nationality, to express themselves and feel emotionally connected with people around the world through a mere click of a button. Therefore, not only has the role of social media and its vast influence in maintaining communal relations been seen on an international scale, but on a personal scale as well.

In conclusion, the devastating psychological and emotional turmoil following the outbreak of COVID-19 is without a doubt one of the greatest tragedies of our time. From not being able to hug a loved one to missing out on major family milestones such as weddings and baby showers, the global pandemic seemed to put an end to many social interactions and human connections. In particular, collectivist cultures, such as India, that thrive off of community-based ideals and group relationships with one another suffered major setbacks in terms of emotional wellbeing and personal views of self-worth. However, social media and its rise ultimately offered the South Asian community a new way of life and a platform for intimate connections amidst the global pandemic. In a world where it seemed as though human connection would be far-fetched and implausible, social media ultimately served as a silent, yet powerful hero in bridging the gap between the physically isolated community. The use of social media during the various periods of self-isolation ultimately served as a catalyst for human connection when a 2021 | 19 sense of communal unity was of utmostFALL importance.

FALL 2021 | 19

HOMELANDANDHOUSEHOLD A Comparison of Asian and Asian American Households

By Shota Konno

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No sleepovers, no television, no video games. These are three familiar rules that come from a long list associated with Asian parenting, known as tiger parenting. Many people have attributed this style of parenting to Asian

households because of the stereotypes and inaccurate representation of Asians and Asian Americans. This misconception causes a problem because the upbringing of Asian and Asian American children isn’t monolithic; not all parents are tiger parents, and many cultures and nationalities have different customs that differ from the perceptions of outsiders.

Asian and Asian American households, while distinct, share the similarity that not all households practice tiger parenting. Weiqing Han grew up in one such household. Weiqing goes by Angel, a name given to her by her English teacher in China. In eighth grade, she immigrated to the United States with her mother and younger brother. Angel is a third-year computer science student at the University of Florida, and she is the president of the Chinese American Student Association. She embraces the idea that parents should not force their children to participate in extracurricular activities.

Like Angel, not all Asian and Asian American children experience tiger parenting. The concept paints a monolithic image of Asian and Asian American upbringings that fails to represent different ethnicities, cultures, and experiences. Different parents have different ways of parenting, but they all share the goal of raising their children as best they can.

“People think they have all these plans for you, and you have to listen,” Han said. Remembering how she and her brother learned music, she agreed with how her parents raised her.

“There are different expectations that are held with culture, education, way of living, etc.”

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models/ Angel Han & Cindy Ngo

Angel’s upbringing defies the Asian tiger parenting stereotype. In the book “Battle Hymn of the Tiger Mother,” author Amy Chua tells the story of raising her daughters Sophia and Louisa as a Chinese mother and molding them into successful children through strict household rules. One such rule was not to play any instruments other than the violin and piano, which reflects the common stereotype that all Asian children play the violin or the piano (or both).

design by/ Mercy Tsay

“Many Asian households emphasize academics, [and Asian children] learn piano, learn violin, and do a sport [because their parents] always say it’s good for you. My mom told my teacher not to force me. I would practice during the lesson and learn the new piece at the end. The rest of the kids had to go home and practice before lessons,” Han said.

photos by/ Maria Vanderbilt

hildren learning an instrument at a young age, parents buying the best substitute ingredients for traditional recipes, attending distant schools to learn a language, and many other activities encapsulate the Asian American experience.

Asian American households include both the culture and interactions between family members residing under the same roof. They possess characteristics that distinguish them from not only households of other ethnicities but Asian households as well. Although Asian American households remain distinct from Asian households, they do share similarities, particularly when it comes to parenting.

“Interest is your best teacher,” she affirmed. “My mom never forced [my brother] to do anything. He loves to experiment and try out new things.”

Angel’s brother plays the piano and saxophone, and he performs in his high school marching band. Angel also performed in her high school marching band as a flutist, and she plays the piano and ukulele as well. Her parents fostered her curiosity and desire to learn, and she continues to find new ways to harness her creativity. Recently, she tried the kalimba and enjoyed it. Angel continues to study diligently and pursue her interests, despite her parents not demanding it.

“They never forced me to, but I wanted to do my best. In terms of academics, my parents are actually pretty different from my friends’ families in China,” she said. “Your parents teach you to have good character. If they’re doing their best, what’s the reason why I’m not doing my best?”

“Your parents teach you to have good character. If they’re doing their best, what’s the reason why I’m not doing my best?”

Similarly, Chihiro Sugiyama attends UF, but as an exchange student from Japan. Raised in Nagoya, Japan, Chihiro travelled to the U.S. after completing three years at a Japanese university.

She expressed her enthusiasm for attending the university when she arrived in the U.S. earlier this year.

“I have something to drive for a lot, so I wanted to pursue my studies through an international exchange,” she said.

Chihiro noted the lack of Japanese grocery stores in Gainesville.

She had to adjust to the food at the dining hall because there is a variety of cuisines.

“Because it is hard to find the ingredients I used in Japan, I rely on seasoning to make things taste like they would at home.

Japanese cuisine is the most valuable object in my dorm,” said Chihiro.

“I’ve noticed that religion is not often enforced in Asian American households compared to Asian households. Also, languages [other than English] are not taught often in Asian American households compared to Asian households,” she said.

Nichapa’s mother’s side of the family resides in Thailand, so she compared her experiences as an Asian American to those of her family’s.

“There are different expectations that are held with culture, education, way of living, etc. Parenting and/or relationships with parents and children are also different. My parents sometimes don’t understand concepts related to mental health,” said Nichapa.

She added, “I often see in Asian households that mental health is viewed as a weakness, which is the perception that my parents grew up with. In my experience it has been a struggle because explaining how I feel to them isn’t always the smoothest conversation, but they try their best and that’s all I can ask for.”

Asian and Asian American households parallel each other; they share similarities, yet they remain distinct. Both Asian and Asian American households raise their children in unique ways that the monolithic representation of tiger parenting cannot accurately describe. How Asian and Asian American households function differs because of the context.

Cherishing cultural heritage poses a challenge for many Asian American households in contrast to Asian households because they find themselves isolated in communities distant from their homeland. By highlighting the unique lifestyles and cultural practices associated with Asian American households, the distinction between Asian and Asian American households will become clear.

Like many Asians and Asian Americans in Gainesville, Chihiro shops at the local Asian grocery stores for imported ingredients.

Asian American households rely on expensive imports to prepare food found in the homeland and maintain family recipes. In contrast, Asian families have access to many essential ingredients because they live where they are produced.

Oftentimes, Asian American households are culturally isolated, and their distance from the cultures they embrace make it challenging for them to express their cultural heritage. Asian Americans must adjust to the vacuum of culture in their environment, which includes religion and language. Frequently, Asian Americans have no opportunity to speak their ethnic language or even learn it.

First-year microbiology student Nichapa Dancharnjitt serves as the multimedia coordinator for the Thai-Lao Student Association at UF. She feels a disconnect between Asian American households and religion, as well as Asian American households’ lack of ability to learn languages.

FALL 2021 | 21

Our Written Histories

The Asian American Experience Through Literature

By Loryn Smith

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he influence of Asian lives of people in eras long gone, central to the experiences of literature is prolific, letting us perceive them “as Asian Americans themselves. infiltrating all corners of humans who really lived rather Narratives grew more fluid as American culture as something than broad statements in a they adapted to the sudden both wildly compelling and history textbook.” influx of ethnicities, religions, fascinatingly foreign. Though languages, political views, and these stories might once have Though Asian literature is life experiences of their writers. been valued simply for their characterized by its continually Long gone are the days where “exotic” nature, Christopher changing themes and subject the term “Asian” can be used Smith, a professor of Japanese matters, the content of these to suggest singularity. Instead, literature and language at the stories has been constant in its there’s a movement to portray University of Florida, explained ability to reflect the experiences Asian Americans in ways that that Asian literature has an of its readers. This adaptability highlight the plurality of their undeniable appeal because of and genuinity has promoted the identities and the multitudes how deeply readers can resonate introduction of more modern that define their existence. In with its stories. narratives that speak to the effect, literature has become experiences of Asians within the an instrument in which Asian “Literature from pre-modern United States.

Americans have used their periods isn’t going to speak experiences to assert their exactly to our current cultural position in society rather than be concerns, but there are a lot of alienated from it. Major themes of ways that … literature can talk about things very familiar to us,” The onset of the 21st century he commented. “People were still represented more than simply falling in love and getting angry the digitalization of literature. It and all the things that we do would also become recognized as today. Their emotions are familiar the moment that Asian literature to us. Their drives are familiar to in America evolved to become its us.” own independent category: Asian their stories include the vestigial American literature. Though still effects of war and imperialism, He referred to Japanese literature considered an ambiguous genre, the development of identity, and in particular when explaining that the works of these authors, poets, conflict between assimilation it has — along with those stories and storytellers have come to and tradition. from other Asian countries — create a contemporary anthology provided us a “window” to the that emphasizes modern issues Katie Zhao, an alumni of the

The Asian American Experience

“We are here.

We belong.”

22 | FALL 2021

University of Michigan and published author of “The Dragon Warrior” series, is unafraid to address these far more serious subjects. She recognizes that, as a Chinese American author, she’s provided the opportunity to “make up fictional worlds and fictional characters and have readers emotionally resonate with them.”

Though acclaimed for her fantastical tales inspired

by Chinese mythology, Zhao’s most recent book, “How We Fall Apart,” addresses relevant issues to the Asian American community, such as imposter syndrome, alienation, racism, and familial pressure to succeed. When asked about the importance of portraying these challenges in her novels, she explained that being able to “openly discuss these serious issues through literature is a good first step in that it helps readers feel less alone in what they’re dealing with” and should encourage additional steps in real life to connect with friends and family to further discuss these matters, particularly regarding mental health.

“It helps readers feel less alone” “Growing up, I almost never had that [representation], American readers alike are given the opportunity to and that was one reason why I never felt like I see that they are just as diverse, interesting, and belonged or that my Asian American experience relatable as any other individual through the telling was valuable,” Zhao said. “I’m happy that, thanks of their stories. to a growing array of diverse books, young marginalized readers can now see themselves in books and feel validated and proud of who they are.” For Jessica Jang, an undergraduate student at the University of Florida, this was the appeal that Literature is a unique medium in which stories attracted her to Asian American literature in the exist continuously and indefinitely. It is shared first place. Those little “cultural Easter eggs” that across generations, countries, and genders with Zhao includes in her stories, the quirky characters meanings that morph to fit the experiences of the with contradictions and inner turmoil, the complex reader themselves. Compared to that of film or backstories and family histories—they are all other digital media, visibility in literature is the bare reminders that there are others who might be minimum. Characters may have the same last going through the same challenges as her. names as their readers or share the same country of origin, but what’s truly meaningful for these More than simple recognition of the hardships marginalized readers is knowing that there are associated with identity or immigration, Jang sees others who experience the world in similar ways.

Asian American literature as a testament to the humanness of a historically alienized community. The historical tendencies to define the identities of She expressed her appreciation for how these Asian Americans around stereotypical schemas stories depict Asian Americans as much more than like the overly sexualized Geisha or the dogjust a static archetype defined by their struggles. eating “oriental” continues to muddy the waters and delay the realization of true representation “We are siblings, friends, children, parents, and active for the Asian American community. However, the members of American society that influence the diverse narratives of Asian American authors and people around us,” Jang said. “Seeing normalized the enduring nature of their characters, stories, portrayals of Asian Americans and other people and truths provide a stage for the fastest growing of color shows others that we are included in the minority population in the U.S. to finally be heard. population and accepted.”

“We are here,” their stories say. “We belong.”

This representation of humanity within Asian stories seems to be a continuity between both past and present literature. Like Jang, Asian and Asian

The Writing of Our Legacy

FALL 2021 | 23

Book Recommendations Stories About the Asian American Identity

24 | FALL 2021

models/ Noah Sams & Ruihan Zhang

“Minor Feelings” by Cathy Park Hong explores the historical, psychological, and often personal complexities of the Asian American experience. As the daughter of Korean immigrants, Park describes the role that “minor feelings” have played in her perceptions of Self and their implications for other marginalized individuals within a racially conscious America. She uses her own encounters with discrimination and feelings of shame to provide insight and sometimes shocking commentary on the Asian American experience.

design by/ Navya Nair

“How We Fall Apart” by Katie Zhao takes on dark academic themes as the story follows Nancy Luo, student at a prestigious preparatory school.

After her best friend and top student at Sinclair Prep is found dead, Nancy and her friends are forced to confront their deepest secrets and traumas in their quest for the truth. Themes of this novel include familial pressure for success, racial identity, and struggles with mental health.

photos by/ Xinyue Li

“On Earth We’re Briefly Gorgeous” by Ocean Vuong is an intimate work of fiction that explores the implications of family history, the intersection of race and masculinity, and the lasting effects of trauma and violence. Written as a letter to his Vietnamese mother who cannot read, the narrator Little Dog attempts to forge a meaningful relationship despite the growing communication barrier. The novel follows Little Dog’s journey of self-discovery through his deeply emotional observations and poetic prose.

Cue the Music The Sound of Struggles for Aspiring Asian American Musicians

By Susie Chen

“I don’t think you can play this.”

While Solberg’s story doesn’t speak for all, it certainly gives insight into the struggles that aspiring Asian American musicians must endure to achieve their dreams. Success is a feat that is difficult for them to achieve because of several factors,

The Struggle with Record Labels

Isha Aran, a reporter for Splinter News, commented on Park’s fame.

“All it took was leaving the country he is from, putting in 12 years of work, and becoming Usher-level famous overseas. And even then, he still might not make it in America,” she said. Aran’s comments highlight a piece of advice that seems common to struggling Asian American musicians: Tap into markets overseas, get a following there, and bring that fame back.

Record labels have concerns about the success of Asian American musicians because there has never been a prominent “first” Asian American musician in Western pop music. The lack of success stories from Asian Americans makes it difficult for them to reach a deal with record labels.

This grim reality stems from deeply rooted stereotypes.

Perpetual foreigner syndrome is the idea that ethnic minorities are considered “other,” despite being born and raised in America like everyone else. The labeling of “other” onto Asian American musicians pushes them to kickstart their career in Asia rather than in America. In Asia, they feel accepted for who they are, which lowers the barriers to industry entrance. In America, they simply feel unwelcome.

One musician who underwent this experience is Jay Park. Born and raised in Seattle, Washington, Park later moved to South Korea to seek a music and dance career in 2005.

He debuted in a K-Pop group called 2PM and later pursued a solo career.

Park then made moves to break into the Western music scene, where he

On a more positive note, with modern-day technology and social media, musicians now have more avenues than ever before to promote their music and connect with fans.

YouTubers like Jason Chen and Wendy Jie Huang have used their platforms and other mediums like SoundCloud to eliminate the need for labels to act as the middleman.

The Removal of “Asian” from “Asian American” in the Industry Growing up, the media defines what certain ethnicities “should” look like.

This limits people’s knowledge of ethnic categories and makes the categories more absolute, leading to racial lumping. Racial lumping occurs when there is an inability to FALL 2021 | 25

model/ Lyle Kam

“It’s so maddening that people think you can’t play something because of your ethnicity,” said Solberg. “We were supposed to play this intro that was more gospel and R&B, and this guy was going around to all of the musicians in the band saying they could play it. Then, he turned to me and said, ‘I don’t think you can play this.’”

became the first Asian American artist under Jay-Z’s label, Roc Nation.

design by/ Mya McGrath

When she was studying classical music, Solberg had role models to look up to, but she felt alone in the pop music scene. She shared a time when a man singled her out and assumed she couldn’t play anything besides classical music.

including the state of theindustry, stereotypes, and disapproval from loved ones.

photos provided by/ @lyle Kam

M

eet Elise Solberg. She is a producer, songwriter, and pianist based in Los Angeles.

Born in Tokyo, Japan from a Japanese mother and an American father, Solberg’s journey in classical music began at the age of 7 when she started taking piano lessons in Tokyo. Later, she developed an interest in pop and indie music.

While having this trait can lower industry barriers for Asian American musicians, the cost is that it cements the notion that conventional-looking Asian Americans are not pop star material.

The Role of the Fam

differentiate between people of varying ethnicities and national origins.

Because Asians are one of the most ethnically diverse groups, racial lumping is a common experience.

Saachi Konjalwar, a second-year business administration student at the University of Florida, shared her experience of racial lumping.

“When I fill out a form and the ethnicities are limited, I am obviously filling out Asian because I am Asian.

India is in Asia,” Konjalwar said. “I think a lot of people have that notion that all of Asia is just East Asia.

It’s what they’re seeing externally and feature-wise. People say, ‘Wait, you’re Indian. How are you Asian?’”

Now the question is, what makes Asian American musicians like Olivia Rodrigo so successful?

Given that Rodrigo’s looks are not conventionally what Americans deem as “Asian,” few can accurately distinguish her Asian ancestry and are often surprised to discover that she has a Filipino background.

Rodrigo’s looks are what one would call to be racially ambiguous, meaning one cannot pinpoint the musician’s racial background merely by external features. Other musicians such as Vanessa Hudgens and Conan Gray also have racially ambiguous looks.

26 | FALL 2021

There is a shared concern across all ethnicities that a music career would not be a stable job. This worry is often more prevalent in immigrant families.

Children of immigrants know that their parents struggled to come to the United States, and they want to ensure that the effort their parents put in for their success does not go to waste. Giving back to one’s family is an act of filial piety and comes from a place of gratitude, but it can be burdensome at times for the children who feel that they are living their parents’ dreams, not their own.

Lyle Kam is a fourth-year engineering student at the University of Waterloo who produces and writes his own songs. When asked about his parent’s support of his music, Kam said, “They weren’t supportive in the beginning, but I think once the idea that money comes in and there is potential, they start to change their minds a bit, but I don’t think they are

“They think I decided to pursue music because I don’t care about my future and I don’t care about providing for anyone in this family.”

100% on board.”

Kam also shared that Asians often don’t go into the arts because success is not guaranteed.

“Immigrants coming over to America have tried and tested methods of supporting themselves, such as academia or something that has a

higher chance of success,” he said.

“Immigrant parents go through the system, follow the rules, and get a living even if they are not super passionate. They push that idea onto their children because they want them to be successful. I think in their heads it’s not a big deal.”

Claire Jabba, a music industry intern and artist manager in Los Angeles, shared her experiences of feeling alienated by her own family.

“A lot of my family is in nursing and finance, and I’m kind of like the odd one out,” she said.

“They think I decided to pursue music because I don’t care about my future and I don’t care about providing for anyone in this family.”

Continuing the Conversation Society must discuss the wide range of issues that affect Asian American musicians. There is so much more that can and should be done, but by having musicians and industry professionals start this conversation, society can begin to create a diverse and inclusive space for Asian American musicians and their music.

Opposite Ends of the Spectrum A glimpse into why the Western world simultaneously fetishizes Asian women and emasculates Asian men

by Justine Torres

I

n Western society, there is a prevalent double standard in how Asian men and Asian women are perceived as attractive. At opposite ends of the racial spectrum of allure, Asian men are emasculated while Asian women are hypersexualized. However, upon second glance, the feminization of Asian men and fetishization of Asian women are deeply intertwined. This double standard was initially enforced by history and has been perpetuated over hundreds of years by mass entertainment and modern media.

It is important to note that this article analyzes the perception of Asians and attractiveness through a largely binary lens. Much of the research and history that relate to this double standard focuses on the experiences of cisgender, heterosexual Asian men and women, failing to take into account the rich narratives of individuals from the LGBTQ+ community.

“Asian men aren’t my type.”

Asia is also home to tremendous ethnic and cultural diversity. There is a tendency to group all Asians under one monolith, disregarding and diminishing each cultural group’s unique history, celebrations, and individual identities. Oftentimes, people fail to realize that there are significant inconsistencies in perception even among Asian men and Asian women.

For example, although Asian men are significantly less likely than white men to be involved in a romantic relationship with a partner, an article co-authored by Dr. Grace Kao, a sociology professor at Yale University, reveals that there is a substantial discrepancy in Asian men’s odds of romantic involvement within racial subgroups. Additionally, certain

female Asian subgroups (namely East and Southeast Asian women) are more likely to be subjected to fetishization than others.

Regardless, Danielle Sohn, a third-year University of Florida student, noted that “at the core of it all, all women of color are incredibly dehumanized” and that “all women of color aren’t given the credit that they’re complex individuals who lead very different lives.”

Western stereotypes about Asian individuals originate back to the mid-1800s, when a major wave of Chinese American men immigrated to the United States to construct the First Transcontinental Railroad as a labor force. This demographic shift was also accompanied by an immense wave of xenophobia and, more specifically, the establishment of the “Yellow Peril,” a sentiment defined

by Merriam-Webster as “the alleged danger that predominantly white Western civilizations and populations could be overwhelmed by Asian peoples.”

The fear that Chinese men would steal the jobs and livelihoods of white Americans spread rampantly throughout America, culminating in the passage of a number of xenophobic anti-immigration laws.

The most notable of these laws was the Chinese Exclusion Act of 1882, which prohibited the immigration of Chinese laborers to U.S. soil and effectively

financially support themselves, oftentimes had to take on occupational roles such as laundering, dishwashing, and cooking, roles which were often seen as “womens work,” thus emasculating Asian men in comparison to their white counterparts.

Asian women were also victims of Yellow Peril. Amidst the xenophobic sentiment that pervaded the U.S. at the time, the country also passed the Page Act of 1875, which aimed to prohibit the immigration of unfree laborers and (primarily Chinese) women brought in for “immoral purposes,” further bolstering the power dynamic between Asians and white Americans and establishing the notion that Asian women are sexual in nature.

After World War II, these ideas were broadcasted to the rest of the Western

“I’ve always had a thing for Asian women.” world with the rise of the “Lotus Blossom” trope, which was formed on the basis that Asian women are hypersexual, disposable objects of desire.

One modern example of this is the Broadway musical “Miss Saigon,” which depicts the futile relationship between an

“I just don’t date Asian men.” established a power imbalance between the East and West that forced Asian men into positions of subservience.

This imbalance was further reinforced when Chinese men, stripped of means to FALL 2021 2021 || 27 27 FALL

American GI named Chris and a 17-yearold Vietnamese prostitute named Kim during the Vietnam War. Moreover, even when Asian women were portrayed outside of the Lotus Blossom image, they were placed under the trope of the “Dragon Lady.”

This stereotype can be traced back to a New York Times article published in 1966 by sociologist William Peterson.

Amidst the Cold War era, in an attempt

Hollywood’s portrayal of Asian men has also played a role in their subsequent emasculation. One example of this is

Another trope that has been commonly 28 | FALL 2021

Aside from diminishing the fact that Asian Americans are still very discriminated in every level of society, this stereotype establishes a rift between Asian Americans and other people of color, contrasting Asian Americans with Black Americans, who Peterson claimed were “problem minorities” who deserved some of the prejudices against them.

Furthermore, even when Asian men step out of movie roles and take on roles as doctors and lawyers in real life, they still aren’t seen as up to par in comparison to their white counterparts.

“It’s like the mean level of [attractiveness for] Asian men is lower … as if for an Asian

Moreover, reporting forum STOP AAPI

icon/ Freepik

A notorious instance of this characterization is depicted in the beloved 1961 movie “Breakfast at Tiffany’s.” In the film, white actor Mickey Rooney dons yellowface, wearing makeup to imitate the appearance of an East Asian individual, in his performance as Mr. Yunioshi.

This reflects that Asian men were not even given the chance to represent their cultures in cinema.

to appease potential allies, he describes Asians as “a minority that has risen above even prejudiced criticism,” having achieved their success “by their own almost totally unaided effort.”

Research from the Asian Pacific Institute on Gender-Based Violence reveals that as much as 55 percent of Asian women in the U.S. report experiencing intimate and/or sexual violence in their lifetime.

model/ Yushi Huang & Xinlin Wang

Sohn and many other Asian American women are hyper-conscious of how they’re perceived in the dating world, with the fear of being fetishized always sitting at the back of their minds. Yet, this sexualization of Asian women has even farther-reaching consequences than being perceived as sexual commodities.

design by/ Lauren Shee

Sohn, who identifies as Korean American, spoke from experience. “There’s this spectrum in terms of datability and sexuality; you’re either incredibly sexualized and your only role in life is to serve the sexual desire and needs of white men, or you’re disgusting because you’re not a white woman.”

White saviorism, according to an article by “Healthline,” is a term that refers to white individuals who believe that their responsibility is to support and uplift communities of color because these communities lack the resources, willpower, and intelligence to do it themselves.

Accordingly, the media’s fetishization of Asian women — and its accompanying undercurrent of white saviorism — suggests that Asian men are an inferior romantic option compared to white men.

the depiction of Asian men as awkward, bumbling immigrants with accents, which subconsciously enforces the idea that an Asian accent is attributed to lower levels of intelligence.

American man, you have to be really welleducated, have lots of money … maybe that person is seen as almost as attractive as a low [socioeconomic status] white person,” Kao said. “It’s not that socioeconomic status doesn’t matter, but maybe Asian men have to overcompensate for some of these things.”

Asian American women, on the other hand, find themselves contending with an entirely different set of issues.

Aside from romanticizing the objectification of Asian women and enforcing the belief that they will always be inferior to white women, all of these stories possess an underlying current of white saviorism.

“Me so horny...

Me love you long time.”

“Asian men just aren’t attractive.”

photos by/ Yimeng Zhou

In these fictional stories, Asian women were known to weaponize their “inherent sensuality” and were perceived as female embodiments of Yellow Peril. Thus, Asian women were always constrained under the narrative of sexual embodiment.

weaponized against Asian men is that of the “nerd,” the intelligent Asian man, most often in a STEM-related field, whose societal power comes at the cost of their sexual power. This one-dimensional characterization, while seemingly harmless, or even favorable, reinforces the model minority stereotype.

Hate revealed that there were almost 3,800 instances of anti-Asian hate instances over roughly a year during the COVID-19 pandemic, with 68 percent of the attacks targeting Asian women. Most recently, the hypersexualization of Asian women was used as an excuse to justify the Atlanta shooting in March of 2021, revealing that Asian Americans are still experiencing the ramifications of racial stereotypes to this day.

“What a lot of people see on screens could be their … only representation of how they see people … if they think that all Asian people are a monolith, they are going to diminish what makes us unique, what values we hold deepest to us, our cultural celebrations,” said Mikee Orense, a fourth-year student and Filipino Student Association Advocacy Chair at UF. The answer to the desexualization of Asian men and the hypersexualization of Asian women is not to sexualize Asian men more.

“Can you cure my yellow fever?”

Instead, it is to see and represent all Asian people as multi-faceted and fully-realized individuals.

Slowly but surely, the narrative is shifting. In the year 2021, even amidst the rise in racism against Asians due to the coronavirus pandemic, the world is witnessing a cultural paradigm in the making.

Hallyu, also known as the wave of Korean pop culture across the globe, has seen the rise in popularity of K-Dramas and K-Pop, and movies and television shows such as “Crazy Rich Asians,” “To All the Boys I’ve Loved Before,” “Never Have I Ever,” “Parasite,” “ShangChi and the Legend of the Ten Rings,” and “Squid Game” have brought Asian culture to a global sphere and represented the Asian community in a positive light.

Ultimately, Asian Americans seek to be seen and heard as fully-developed, complex people. They deserve to be represented, not to further a white narrative, but to showcase the beauty behind their own stories.

FALL 2021 | 29

‫فافز‬ ‫ب‬ ‫ح‬ ‫س‬ ‫ورع ةي‬ ‫ح‬ ‫ض‬ ‫ت‬ ‫هل ط‬ ‫ط‬ ‫خ‬ ‫م‬ ‫ج‬ ‫ا‬ ‫و‬ 婚 爱 ‫ز فاف‬ 娘 新

Story Provided by the University of Central Florida

牺牲 례 姻 婚 사랑 혼 包办

by Zoey Young

বিবাহ 생 신부 া স 희 া ব ল 혼 বধূ ভা ব 중매결 ন ন া দ াহ বলি ব ি ব া থ ্ 結婚式 যবস 愛 嫁 牲 花 犠 ाद 婚 ्यार प 合い結 ् ाग द य ् त विवा

photography/ Abbigail Huynh design/ Ilise McAteer

This Is Not A (Traditional) Love Story

‫سورع‬ ‫ة‬ ‫ي‬ ‫ح‬ ‫ض‬ ‫ت هل‬ ‫ط‬ ‫ط‬ ‫خ‬ ‫م‬ ‫جاوز‬ 新娘 爱 牺牲 姻 婚 사랑 包办 생 신부

혼 희 বাসা ব 중매결 ল া ভ ূ ধ ান নবব দ ি ল ব 式 বিবাহ

結婚 愛 嫁 牲 花 犠 य िया त 婚 ा र ा 結 व ् िता द 見合い माता प া

ব্যবস্থ

Asian Americans reflect on modern interpretations of arranged marriage 30 | FALL 2021

T

he Western fairytale depicts the typical Cinderella story: the perfect prince, a bride in white and love at first sight. These are all traditional signs of an event held in sacred regard: marriage, the legal joining and binding of romantic persons.

Or so says the definition. Yet, the many drunken Elvis-ordained weddings and scandalous affairs between the groom and maid of honor show that marriage does not mean the same to everyone, nor does it serve the same purpose.

For many Asian Americans, it is about ensuring a successful future while also maintaining tradition and culture. This belief results in arranged marriages, or marriages orchestrated by third parties rather than the two partners. These third parties are commonly parents, relatives or trusted friends of the prospective spouses. While vastly different from the rash decisions made in Vegas, arranged marriages still prove that the reasoning behind the sanctity of matrimony is varied.

For Palestinian senior Mona Soboh, studying political science at the University of Central Florida, the possibility of a matchmade partner is very real. While not fully committed, Soboh understands the reasoning behind arranged marriages and is willing to consider her parents’ wishes for her future.

“I decided to submit and marry whoever they want me to marry, within the boundaries of what I want. I have standards,” Soboh said.

The decision to allow her parents’ involvement in her dating life was not easy for Soboh, who had been in love previously with someone her family disapproved of, even going as far as “hate” on her father’s part. Generational differences and values cause conflict; for example, while Soboh is comfortable with being romantically involved with non-Muslim boys, her relatives are not.

While said differences are often a result of upbringing, it is unfortunate that society continues to function in such a divisive way. Experiences such as Soboh’s make it evident that the Asian community still has work to do towards acceptance of others.

혼례

বিবাহ

式

ा गया

“Some people believe that you have to fall in love first, but I do not think it is falling in love first that makes the marriage work. Love is not all flowers,” Reem said. “My husband is not a romantic, but I love him. I know that he loves me. He respects me and I respect him, so it works for me.”

Change starts with examining said differences that are often hard

The question of love reaps diverse responses, which is why the topic is so interesting and studied. Reem’s definition of love is akin to respect, yet others’ may mean sacrifice.

“My mom understands that when you fall in love with someone, it is very hard to break that love,” Soboh said. “[But] she also understands that not all love is worth proceeding [with] and that you have to break away. She sees that there are priorities; making the majority happy is more important…”

Jane Patel*, a freshman biomedical sciences major at UCF, was raised by parents in an arranged marriage while being a part of a community believing in the tradition. She notes that the sentiment of sacrificial love is clear in Indian culture. Though Patel acknowledges that it is possible to find attraction after marriage, she finds it more difficult in practice than in theory.

work past. Navigating the situation is tricky, but the Sobohs ‫ بح س‬tohandle it through continuous conversation and honesty.

爱

despite being a self-proclaimed romantic. Instead, both partners must have a mutual appreciation with each other and grow throughout the relationship. This continuous growth is what she believes makes arranged marriages succeed.

The common root of marriage is love, but for every individual, family and culture, love varies. Soboh’s mother Reem is glad to pass on advice to her daughter and be involved in finding someone for Soboh.

While traditional weddings are based on the idea of “finding the one,” and “true love,” Reem has learned throughout her marriage that love is not the grandeur that is presented in the media,

“It is definitely a common belief... I won’t say it is not possible. I do know of people that are genuinely happy, but they have also had

some people believe that you have to fall in love first, but I do not think it is falling in love first that makes the marriage work. love is not all flowers.

-Reem Soboh FALL FALL 2021 2021 || 31 31

During Pons’ lectures, the debate behind the ethics of arranged marriage often consists of arguments made on behalf of women’s rights versus those of cultural respect and boundaries.

to sacrifice a lot of things they wanted to do career-wise or their own goals they set out for themselves,” Patel said. “Especially with my mom, she has to give up some of her personal beliefs and interests. It is a very male-dominated household.”

This resignation is saddening to hear.

Misogyny is rampant in many marriages, not just those that are arranged, and the impact of matrimony on potential friends, careers and development of oneself is frightening.

For this reason, Patel ultimately insists on finding relationships on her own. Whereas Soboh feels like she has her mother and father’s support and respect, Patel’s parents are stricter about imposing their own wishes and Patel feels like her voice would be drowned out.

Differing parenting styles especially highlight the diverse ideas and philosophy surrounding arranged marriage. Reem and her husband allow Soboh to freely converse and share concerns about her love life, while Patel’s family treat romance like a taboo, much less the idea of an actual relationship at Patel’s age.

Unlike Soboh and Patel’s family, arranged marriage is not an option in the household of Saagar Shah, a biomedical sciences student at UCF. His parents are against the idea for both him and his siblings.

Growing up in an American environment, Shah feels that their view on romance and relationships have become more Westernized; the Western take on romance often stipulates that love can be casual, without the need for labels or tradition.

32 | FALL 2021

“It has been filtered out of my family. I think it is an outdated cultural practice that does not really have a place in our progressive society,” Shah said.

Heritage and religion heavily influence the perception of arranged marriages.

Some find it to be a culturally significant tradition, and others view the practice as misogynistic and abusive.

Both sides are correct in different situations, and without taking time to understand distinct characteristics of each, it is impossible to ever have a valid opinion on the subject.

On one hand, it is true that arranged marriages can be dangerous for its participants. Dr. Irene Pons, an associate lecturer at the UCF Department of Legal studies and family law attorney, reflects on a case she handled involving a sexual assault victim who was carrying her husband’s child, noting that it was incredibly traumatic for her client. Pons could not legally do anything involving the marriage due to the difference between U.S. laws and Mexican laws; however, she was able to charge the man with several accounts of rape.

In a 2017 International Labor Organization report, around 37% of forced marriage victims were under 18, while in Asia, “... an estimated 2 persons per 1000 were victims of forced marriage.” Arranged marriages that are forced upon young girls without the consent of both individuals can be especially dangerous.

Western views on feminism and women’s rights can sometimes lead to indirect racism or xenophobia, something Reem believes stems from ignorance. Some are strong believers in the independence of women, whether women want it or not.

While some believe arranged marriage is completely healthy and normal, others find it to be barbaric and oppressive, even if it is not.

Consent, however, is the top priority and it should be continually given, even during a marriage. Violating one’s autonomy is a serious crime and should be considered as such, no matter the culture or religion.

Not all arranged marriages are forced; many are completely consensual. One’s excitement for raunchy bachelorette parties and white gowns could translate to another’s joy for henna appointments and red saris.

For Reem, her marriage has allowed her to travel the world, raise a family, and continue practicing her faith. Soboh adds that her father treats Reem “like a princess.” Soboh hopes her eventual marriage will be just as healthy as that of her parents, despite having lost past love.

“I believe that if an arranged marriage is done properly with all parties happy, satisfied, and given enough time to decide if the person is the right person, then an arranged marriage is much like your parents helping you find a person they think you would be compatible with,” Soboh said. *Name changed upon request

중매 례 혼 부 사랑 신 생 희 বিবাহ ব া 혼 থ ্ স 결 ব বাহ ব্য 례 중매 ি ব 혼 া 見合 স া 랑 ব ল 사 式 া ভ 婚 ূ 부 ধ 생 신 愛 結 ন নবব া 희 দ ি 嫁 ল 혼 ব 花 বিবাহ 중매결 犠牲 婚 ্বযবস্থা 結 合い

বিবাহ 매결혼 া স া ব বধূ ভাল 結婚式 ব ন 愛 ন া বলিদ 花嫁

婚 合い結

犠牲