There are 1-2 page journal reflections assigned for every reading assignment. Students are required to reflect upon the reading material. Each journal entry must include quotes from the reading that was assigned that week. Reflections should include a very brief description of the main thesis in readings but MOST of the journal entry should focus on drawing out certain themes that incited their emotions, insights, thoughts, and/or curiosities. MLA12 fontdouble spacedwrite your own wordsthere are five files below you have to read all of them then write a samurai reflection paper 1-2 pages.
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asian_americans_pen_powerful_open_letter_to_their_families_about_why_black_lives_matter.pdf

pinayism.pdf

the_development_of_feminist_consciousness_among_asian_american_women.pdf

yamada_m.docx

chapter_5.pptx

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Asian-Americans Pen Powerful Open Letter to
Their Families About Why Black Lives Matter
By Sarah Harvard, m.mic.com
July 8th, 2016
The Minnesota Police Department identi!ed the o”cer who shot Philando Castile at
a tra”c stop as Jeronimo Yanez on Thursday.
O”cials have not disclosed Yanez’s race, but many people on Twitter speculated that
the o”cer was of Asian descent after watching Castile’s girlfriend’s livestreamed
footage.
Christina Xu, an ethnographer and writer, and other Asian-American activists created
a crowdsourced letter to their families — particularly addressing their elders who
immigrated to the United States — to explain why black lives matter. Xu and others
were afraid that their community would end up rallying in support of the police
o”cer like some did for Peter Liang, an NYPD o”cer who was convicted of
manslaughter for fatally shooting Akai Gurley.
The letter, organized and written in an open Google Doc on Wednesday, features
contributions made by over 40 people from the Asian-American community. There
are now nearly a dozen translations of the letter, including versions in Chinese,
Bengali, Indonesian, Punjabi, Japanese and Urdu among others.
“When someone is walking home and gets shot by a sworn protector of the peace —
even if that o”cer’s last name is Liang — that is an assault on all of us, and on all of
our hopes for equality and fairness under the law,” the letter said.
You can read the letter in full below:
Mom, Dad, Uncle, Auntie, Grandfather, Grandmother:
We need to talk.
You may not have grown up around people who are Black, but I have. Black people
are a fundamental part of my life: they are my friends, my classmates and teammates,
my roommates, my family. Today, I’m scared for them.
This year, the American police have already killed more than 500 people. Of those,
25% have been Black, even though Black people make up only 13% of the population.
Earlier this week in Louisiana, two White police o”cers killed a Black man named
Alton Sterling while he sold CDs on the street. The very next day in Minnesota, a
police o”cer shot and killed a Black man named Philando Castile in his car during a
routine tra”c stop while his girlfriend and her four-year-old daughter looked on.
Overwhelmingly, the police do not face any consequences for ending these lives.
This is a terrifying reality that some of my closest friends live with every day.
Even as we hear about the dangers Black Americans face, our instinct is sometimes to
point at all the ways we are di#erent from them. To shield ourselves from their
reality instead of empathizing. When a policeman shoots a Black person, you might
think it’s the victim’s fault because you see so many images of them in the media as
thugs and criminals. After all, you might say, we managed to come to America with
nothing and build good lives for ourselves despite discrimination, so why can’t they?
I want to share with you how I see things.
It’s true that we face discrimination for being Asian in this country. Sometimes
people are rude to us about our accents, or withhold promotions because they don’t
think of us as “leadership material.” Some of us are told we’re terrorists. But for the
most part, nobody thinks “dangerous criminal” when we are walking down the street.
The police do not gun down our children and parents for simply existing.
This is not the case for our Black friends. Many Black people were brought to
America as slaves against their will. For centuries, their communities, families and
bodies were ripped apart for pro!t. Even after slavery, they had to build back their
lives by themselves, with no institutional support — not allowed to vote or own
homes, and constantly under threat of violence that continues to this day.
In !ghting for their own rights, Black activists have led the movement for
opportunities not just for themselves, but for us as well. Many of our friends and
relatives are only able to be in this country because Black activists fought to open up
immigration for Asians in the 1960s. Black people have been beaten, jailed, even killed
!ghting for many of the rights that Asian Americans enjoy today. We owe them so
much in return. We are all !ghting against the same unfair system that prefers we
compete against each other.
When someone is walking home and gets shot by a sworn protector of the peace —
even if that o”cer’s last name is Liang — that is an assault on all of us, and on all of
our hopes for equality and fairness under the law.
For all of these reasons, I support the Black Lives Matter movement. Part of that
support means speaking up when I see people in my community — or even my own
family — say or do things that diminish the humanity of Black Americans in this
country. I am telling you this out of love, because I don’t want this issue to divide us.
I’m asking that you try to empathize with the anger and grief of the fathers, mothers
and children who have lost their loved ones to police violence. To empathize with
my anger and grief, and support me if I choose to be vocal, to protest. To share this
letter with your friends, and encourage them to be empathetic, too.
As your child, I am proud and eternally grateful that you made the long, hard journey
to this country, that you’ve lived decades in a place that has not always been kind to
you. You’ve never wished your struggles upon me. Instead, you’ve su#ered through a
prejudiced America, to bring me closer to the American Dream.
But I hope you can consider this: the American Dream cannot exist for only your
children. We are all in this together, and we cannot feel safe until ALL our friends,
loved ones and neighbors are safe. The American Dream that we seek is a place
where all Americans can live without fear of police violence. This is the future that I
want — and one that I hope you want, too.
With love and hope,
Your daughters, sons, nieces, nephews and grandchildren
Read More:
• President Obama Talks Alton Sterling, Philando Castile Killings in
Facebook Post
• CNN Asks Philando Castile’s Mother to Respond to Thursday’s Dallas
Shooting
• Akai Gurley’s Death Forged an Unlikely Coalition That Called for Justice
Amerasia Journal 35:1 (2009): 179-187
Practicing Pinayist Pedagogy
Allyson Tintiangco-Cubales and Jocyl Sacramento
In 1995, I1 wrote an article entitled “Pinayism” and my life was
forever changed. In many ways, the article was a proposal to develop a theoretical framework addressing the social, political, and
economic struggles of Pinays.2 Defining Pinayism has been challenging, organic, and collaborative because of the epistemological
and political diversity of Pinays I have met. After fourteen years
of workshops, talks, presentations, and lesson plans, Pinayism
has become a praxis asserting a transformative and transgressive
agency that combines theory, practice, and personal reflection.
To further examine the growth of Pinayism, this essay focuses
on Pinayist pedagogical praxis. In this article, I collaborate with Jocyl Sacramento, a recent graduate of San Francisco State University’s
Asian American Studies Master’s program. Her work develops the
notion of Pinayist pedagogy, which further expands on the “Pinayism proposal” and how it has become a transformative curricular
praxis. From the onset, one of the main objectives was to create a
Pinayism that would be useful in the everyday lives of Pinays. Our
aim is to explore the ways in which Pinayist pedagogy fulfilled this
objective in spaces both in and outside of the classroom.
Defining Pinayism as Pedagogy
Pinayist praxis is a process, place, and production that aims to
connect the global and local to the personal issues and stories
Allyson Tintiangco-Cubales is an associate professor of Asian American
Studies and affiliated faculty in the Educational Leadership program at
San Francisco State University. She is also the director of Pin@y Educational Partnerships and senior researcher with the Educational Equity
Initiative at the Cesar Chavez Institute. She is also an ethnic studies curriculum consultant for the San Francisco Unified School District.
Jocyl Sacramento is a second-generation Pinay. She serves as Program
Coordinator for Pin@y Educational Partnerships and Oasis for Girls in
San Francisco. She has an MA in Asian American Studies from San Francisco State University and is a Sally Casanova pre-doctoral scholar.
179
2009
Amerasia Journal
180
of Pinay struggle, survival, service, sisterhood, and strength. It
is an individual and communal process of decolonization, humanization, self-determination, and relationship building, ultimately moving toward liberation. Through this process, Pinays
create places where their epistemologies are at the center of the
discourse/dialogue/conversation and organizing. Pinays also
represent Pinayism through critical cultural production of art,
performance, and engaged scholarship that expresses their perspectives and counternarratives.3
Building on these descriptions, Pinayism has expanded to include Pinayist pedagogy, a curricular and spatial intervention of
transformative praxis that aims to teach the elements of process,
place, and production. Building on Paulo Freire’s notion of praxis
to “encourage students to become social agents, developing their
capacity to confront real-world problems that face them and their
community,”4 Pinayist pedagogy’s goals are two-fold: 1) teaching
and learning critical Pinay studies with the central purpose to develop the capacity of Pinays to confront global, local, and personal
problems that face them and their community; and 2) mentoring,
reproducing, and creating a community of Pinayists.
At the core is critical Pinay studies, the teaching and learning of Filipina women’s stories, including their history and their
contemporary experiences. Pinayist pedagogy aims to uncover
challenges that Pinays face, while creating plans of action that
pursue social change for the betterment of their lives. Pinayist
pedagogy resists oppression both in the content and the methods
of the curriculum and calls for a commitment to social justice,
making the classroom a space of “transformational resistance.”5
Freire argues that this transformation will occur if students and
teachers engage in a reciprocal relationship where knowledge
is shared through a circular exchange where both students and
teacher participate in mutual humanization.
Through Pinayism, this humanizing pedagogy becomes a
practice of freedom. Freire suggests that this “liberation is thus a
childbirth, and a painful one.”6 Pinayist pedagogy is more than
childbirth, where the nurturing process of childrearing is what truly
leads to the humanization and liberation of teachers, students, and
Pinays. Central to Pinayist pedagogy is the creation of communities
that humanize and liberate Filipina women. bell hooks asserts that
a holistic approach to liberatory teaching “does not seek simply to
empower students. Any classroom that employs a holistic model
of learning will also be a place where teachers grow, and are em-
In Search for a Humanizing Pedagogy:
The Pinayist Workshop
Practicing Pinayist Pedagogy
powered by the process.”7 Similarly, spaces of Pinayist pedagogy
become places of healing for both Pinayist teacher and student.
It (the Pinayism workshop) challenged me to love myself and to
see beyond my internalized perceptions of what the world thinks
of me. It also made me think about how I treat other Pinays.
—Pinay high school student
Pinayism began in the community and has created community,
where Pinays could come together, share their experiences, and
possibly plan actions to improve their lives. For many, these workshops were the first time Pinays were the center of the dialogue.
Although each workshop is different because of the participants and the facilitators, the constant elements are a discussion
on Pinay needs, connecting global, local, and personal issues of
Pinays, defining Pinayism, and a discussion amongst the participants on how to practice Pinayism in their daily lives.8 To ensure
that the workshop implements Pinayist pedagogy, we introduce
the five stages of the Paulo Freire’s cyclical process of praxis:9
Identifying the Problems: At a 2008 Pinayism workshop for
high school students held at the University of California San Diego, participants read Pinays Screamed but No One Heard10, a poem
dramatizing the history of Pinays in the United States from 1587 to
the present. The participants then took part in a Pinay Issue Utak
Baguio,11 brainstorming issues that Pinays deal with on global, local, and personal levels. Young women and men juxtaposed issues like sexism and sex-trafficking with suicide rates, domestic
violence, high rates of breast cancer, teen pregnancy, eating disorders, mental health issues, intergenerational conflict, racism within feminism, media representation, lack of mentors, and pressures
of conforming to standards of beauty. They clearly had a sense of
the multitude of issues facing Pinays today.
Analyzing the Problems: Workshop participants are provided
with statistical and qualitative data on their identified issues.
For instance, if the issues of overseas contract workers come up
in the Utak Baguio, the facilitators cite how 75 percent of overseas
contract workers from the Philippines are women.12
The workshop facilitators then engaged participants in detailed conversations, aimed at teasing out the connections between the lives of Pinays in the United States and how Pinays are
181
perceived on a global level. With a working definition of Pinayism, workshop participants can frame possible ways to address
these issues facing their communities.
Creating Plans of Action: Participants get into circles of about
five to six people and each group is assigned one of the issues
brought up during the Pinay Issue Utak Baguio. In these circles,
participants collaborate to create posters with a plan of action
to address the issues. These plans should have individual and
communal actions with global, local, and personal outcomes.
Since we often begin our workshops with poetry, we sometimes
conclude by having participants write poems about how to address challenges in the lives of Pinays. These plans, whether in
the form of posters or poetry provide participants with ways that
they can take Pinayism into their daily lives.
Freire’s stages 4 (Implement the plan of action) and 5 (Analyze
and evaluate the actions) usually cannot be completed in the workshop format but we encourage participants to stay in contact
with us to share their experiences and reflections.
Reflections and Outcomes
At the end of a Pinayism workshop, a young Pinay made her
way through a crowded room. She was pale, and with watery
eyes, she whispered, “My auntie is a mail-ordered bride. What
should I do?” I was silent as I listened to her auntie’s story. I
learned a great deal from her ability to be vulnerable and courageous in the same breath. I could only suggest she talk more to
her family about it. I also gave her names of supportive organizations. Years later, I learned that this Pinay went to college and
became an activist for women’s rights. I last saw her at a protest
in front of the Philippine Consulate urging the Philippine government to stop the sex trafficking of women and children. She
humanized Pinayism for me. She also gave me hope.
Amerasia Journal
2009
A Space of Hope: The Pinayist Classroom
182
Hope is something shared between teachers and students. The
hope that we can learn together, teach together, be curiously impatient together, produce something together, and resist together
the obstacles that prevent the following of our joy.
—Paulo Freire, Pedagogy of Freedom13
Central to Pinayist pedagogy is the pursuit of a humanizing education, a hope shared by teachers and students, regardless if they
Practicing Pinayist Pedagogy
are Pinay or not. In Asian American Studies at San Francisco
State University, I usually teach elements of Pinayism in each of
my courses. Specifically in my Asian American Women’s course,
where a majority of my students are Asian American, with an equal
gender balance between women and men, I teach a unit that focuses
on critical Pinay studies.
This unit begins with a discussion about what Pinayism is in
order to demystify students’ preconceived notions about what it
means. Although Pinayism is centered on the teaching of critical Pinay studies, it is important to acknowledge that Pinayism
is not about male-bashing nor is it meant to be divisive. Pinoys
along with men and women who have relationships with Pinays
are encouraged to participate in Pinayism.14 A Pinay college student pointed out:
Putting Pinayism in a context of inclusion and a way of life allows for more widespread change. Pinayism then, is no longer
alienating or separate from other movements, or from the support of Filipino men. Addressing Pinay issues in this way allows for the underlying foundations of family and community
to play an important part, whereas in mainstream Feminism, it
was overlooked and deemed unimportant to the movement.
The unit emphasizes how Pinayism goes beyond mainstream
feminism to engage the complexities and intersections—where
race/ethnicity, class, gender, sexuality, spirituality, religion, body
image, educational status, age, place of birth, mental health, diasporic migration, citizenship, nationalism, globalization, transnationalism, and love cross—to understand how Pinay identities, perspectives, multiple subjectivities, negotiation of contradictions, and transformative resistance are birthed.
The unit has several components that are spread across five
to ten class sessions, depending on the course topic. It usually
begins with a contextualizing of Pinayism in the history of feminism, womanism, and third world/women of color studies. One
of the activities in the unit includes a global internet search where
students are instructed to search terms that are associated with
Pinays on the internet. This often results in some extremely negative portrayals, which are often oversexualized images. In a “boodoo” doll creation activity, students work in teams to create dolls
that represent certain body alterations that are typically associated
with Pinays or Asian women. Poetry workshops provide an outlet for students to write about Pinays or women in their lives.15
183
One of the major activities included in the unit is the Pinayism Scenarios. Drawing from Augusto Boal’s (1971) development
of the Theatre of the Oppressed, students participate in interactive theatre that creates a dialogue between performers and audience members about problems in their communities. In this
critical performance pedagogy, performance in the classroom to
pursue a critical dialogue on how the curriculum and literature
presented in the course is directly connected to the cultures, histories, experiences, and problems faced in the students’ communities with the aim of pursuing an education that is both humanizing and liberatory. In the Pinayism Scenarios, the students are
instructed to do the following:
1. Show conflict: Do a one-minute skit of the scenario.
2. Describe the context: Discuss with the class how your group
contextualizes the scenario in a larger framework (such as colonization, racism, sexism, beauty-queen syndrome, classism,
ageism, homophobia, and so on).
3. Connect the global, local, and personal issues of Pinays: Explain
how your scenario deals with global, local, and personal issues.
4. Create alternatives: Redo the one-minute skit with a Pinayist
reaction.
Following is an example of a scenario:
Amerasia Journal
2009
Celia is twenty years old and comes to the U.S. to marry a man
she met on the Internet. He seemed nice in the online chat rooms
but is abusive when she arrives in the U.S. He treats Celia as his
personal slave. He beats her, even put …
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