Asian Americans: Personality Patterns, Identity, and Mental Health.

Moritsugu, John; Uba, Laura

doi:10.2307/2547749

Cited by 191 publications

(83 citation statements)

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“…In fact, when one considers factors such as language and cultural practices, Asian Americans begin to look and sound quite different (e.g., Sue & Morishima, 1982;Uba, 1994). They represent a very diverse population.…”

Section: Challenges and Future Directions For Researchmentioning

confidence: 99%

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Cultural influences on optimism and pessimism: Differences in Western and Eastern construals of the self.

Chang

2001

Optimism &Amp; Pessimism: Implications for Theory, Research, and Practice.

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Section: Challenges and Future Directions For Researchmentioning

confidence: 99%

“…They represent a very diverse population. According to Uba (1994), one can enumerate as many as 25 distinct Asian American ethnic groups living in the United States. Each of these ethnic groups differs across a number of important dimensions.…”

Section: Challenges and Future Directions For Researchmentioning

confidence: 99%

Cultural influences on optimism and pessimism: Differences in Western and Eastern construals of the self.

Chang

2001

Optimism &Amp; Pessimism: Implications for Theory, Research, and Practice.

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“…At our first meeting, John reported several physical complaints: stomachaches, fatigue, and headaches. This is not surprising, given Asian American tendencies to present with physical or medical issues as their primary concern (Sue, Zane, & Young, 1994;Uba, 1994). He also had concentration difficulties and a tendency to have memory lapses at a rate beyond his reported "normal" level of functioning, particularly during periods of distress.…”

Section: Working With Asian American Men: the Case Of Johnmentioning

confidence: 98%

“…Research on Asian Americans indicates that establishing credibility, gift giving, trust, and an initial directive counseling style with clients often results in continued use of services (see Uba, 1994). For me, this meant often delaying my need to "process" until John was able to confront his fears-at his pace.…”

Section: Facing Fear Without Losing Facementioning

confidence: 99%

Facing fear without losing face: Working with Asian American men.

Park¹

2006

In the Room With Men: A Casebook of Therapeutic Change.

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helped shaped my view of masculinity: my father, who took a risk to move his family to the United States, and my mother, who was the breadwinner but adhered faithfully to her ascribed cultural role to comply with the patriarch's decisions.It is not surprising that themes of leadership, decision making, and importance of the family provided an overall framework in my perception of masculinity. At the same time, values of limiting emotional expression or display, authoritarianism, and sexism also contributed to this foundation. And one value, above all, was given particular attention: Do not disgrace the family; in other words, do not "lose face." This value, "face," has shown to be a consistent and salient variable in Asian American help-seeking preferences and attitudes (Park & Zane, 2005;Zane & Mak, 2003;Zane & Yeh, 2002). Face is differentiated from shame in that the former is a social and relational construct (Goffman, 1955), whereas the latter is an individually based experience (Ho, 1976). My identity development, influenced by these values and their conflict with my own values, shaped my early years as an adult. I went through a process of appreciating and resenting my culture, which for many years resulted in stagnant identity development. Perhaps this is one way Asian cultures maintain a sense of harmony: Love and dislike balance each other out. But my definition of what it means to be an Asian man did eventually grow through this constant struggle. My movement from culture-bound "harmony" to a path of self-defined harmony was set when I chose the field of psychology and confronted the "shame" that resulted from this decision. Yet in making this difficult choice, I had never felt more like a man, an honorable Asian man, than in those moments of personal struggle-to me, this was harmony. I realized, and continue to realize, that masculinity and "maleness" mean achieving a sense of comfort with the "discomfort" of periodic straying from culture-and gender-bound norms and stereotypes. "Comfort with discomfort"-this is strength, achievement, and sensitivity; I believe this is the contemporary Asian man.Along with my family, there are a great many influences in my personal and professional journey in the area of working with men. My academic and professional mentors have played major roles in providing a theoretical foundation from which my clinical work, and work with men, are applied. The pioneering work of Stanley Sue and other Asian American researchers provided not only valuable empirical information about personality characteristics, cultural values, and counseling issues with Asian Americans but also revealed that Asian American men were successful in the field of psychology (seeUba, 1994).My orientation as a therapist is influenced heavily by the humanistic, interpersonal process, dynamic, and experiential schools of psychology. Although trained primarily as a cognitive-behaviorist, the humanistic work of Carl Rogers's (1951) and Edward Teyber's (2000) interpersonal process approach present what I fee...

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“…Further, adult immigrants have more resources to travel to their country of origin, maintain connections with family and friends abroad, and immerse themselves in In contrast, it is inevitable for adolescent immigrants to have regular contact with teachers and peers at school and to become immersed in the mainstream culture in terms of language, food, values, and other domains, while mass media and friends further prompt them to adapt to a new social environment by adopting the values of the mainstream culture (Lim, Yeh, Liang, Lau, & McCabe, 2009). In this way, adolescent immigrants tend to assimilate or acculturate in a more rapid and consistent manner and adhere to the values of the new culture more closely than adult immigrants, who have more opportunities to retain their traditional cultural values and practices (Uba, 1994), especially when they live in areas populated with Chinese residents, such as Los Angeles and New York. Although young Chinese immigrants are more likely to adopt norms of mainstream American culture than those of their culture of origin, they are simultaneously and continually exposed to and learn Chinese cultural values through interactions with their family members (Wu & Chao, 2005).…”

Section: The 15-generation Asian Americansmentioning

confidence: 99%

Brief Report: Reconsideration Of Acculturative Experiences Among Chinese Immigrants

Lee

2015

GSJP

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Asian Americans: Personality Patterns, Identity, and Mental Health.

Cited by 191 publications

References 0 publications

Cultural influences on optimism and pessimism: Differences in Western and Eastern construals of the self.

Cultural influences on optimism and pessimism: Differences in Western and Eastern construals of the self.

Facing fear without losing face: Working with Asian American men.

Brief Report: Reconsideration Of Acculturative Experiences Among Chinese Immigrants

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