Conceptualizing Sexual Identity Development: Implications for GLB Chinese International Students

Abstract

The number of young adults participating in international learning opportunities has increased dramatically over the past 50 years. Nearly three-quarters of a million students from other nations study in the United States annually, one-fifth of which are from China. International students are challenged with developmental tasks above and beyond typical domestic students, as they learn to accommodate dual and conflicting cultural ideologies relating to identity development. This is particularly true for international students from China, who are socialized with the values of filial piety, which include obedience to and respect for one's parents and engagement in conduct to avoid shaming one's family. Moreover, family needs, obligations, and honor come before personal desires. Thus, sexual identity development is of particular importance for Chinese international students, as a gay, lesbian, or bisexual (GLB) identity may not align with family responsibilities and expectations. Yet, missing from the literature is an empirical understanding of the influence of family values on the process of sexual identity development for this population. This theory-building article reviews current models of general and sexual identity development and the complications with their potential use with international students from China, as well as implications for potential research and clinical practice in this area.

The Experiences of Lesbian, Gay, Bisexual, and Queer International Students

“…Authors in this literature were interested in how international students navigate sexual identity development. While sexual identity models tended to reflect a more individualistic theme, studies that particularly focused on Chinese, Asian, and Asian American students noted the role of collectivism and filial piety embedded in their coming out process (Quach, Todd, Hepp, & Doneker Mancini, 2013;Narui, 2010;Yang, 2015). International students from more collectivist cultures may have heightened concern for their parents' position within the community and how disclosing their sexual identity will impact the family's membership within that cultural group.…”

Being a “Nǚ Tóngzhì” in the United States

“…This relational and collectivist cultural framework of identity disclosure was qualitatively different from when these women were in the U.S. As they have shared, in the U.S., the decision for sexual orientation disclosure tended to be more personal; and for those who were partnered, a couple's decision. From a cultural standpoint, sexual orientation identities do not align with the Chinese cultural emphasis on heterosexual family importance of marriage and procreation (Lin & Hudley, 2009;Quach et al, 2013) that is prevalent in Taiwan.…”

“…Calls for increasing understanding of the unique experiences of sexual minority international students and individuals in the U.S. reflect a pressing need within the field of counseling psychology to ensure researchers and clinicians are conducting empirical research and providing evidence-based, ethical, and multiculturally competent services to serve the population (Oba & Pope, 2013;Quach et al, 2013). Yet, limited existing empirical studies specifically examine the intersection between sexual orientation identity and acculturation process for international sexual minority individuals.…”

“…In addition to one's country of origin, other demographic and social characteristics, such as one's age, gender, and other socioeconomic factors are also identified as one of the major influences on the acculturation process (Berry, Kim, Minde, & Mok, 1987). While exposure to dual cultural ideologies become much more prominent for international students of Chinese cultural heritages, those who also identify as members of SOM may have distinctively unique acculturation processes compared to their heterosexual counterparts from Chinese cultural groups (Narui, 2011;Quach, Todd, Hepp, & Mancini, 2013). Compounding with common adjustment problems for international individuals, such as the level of English proficiency, financial burden of studying abroad, social integration, loneliness, and homesickness (Dao, Lee, & Chang, 2007;Pedersen, 1991;Yeh & Inose, 2003), the concerns of international SOM individuals with Chinese cultural heritages may include unique stressors such as coming out, handling sexual orientation discrimination, and integrating ethnic and sexual identity in different cultural and social contexts (Narui, 2011;Hahm & Adkins, 2009;Quach et al, 2013).…”

“…Limited understanding has been established on the impact of dual cultural exposures and the multiple marginalized identities may have on their sexual identity development for international SOM students (Kato, 1998;Oba & Pope, 2013), particularly those who are women from countries with Chinese cultural heritages (Quach et al, 2013). Among SOM women of Chinese cultural heritages, internalized heterosexism often is the norm rather than the exception for these women, due to the Confucian expectations for women to fulfill their relational roles revolving patriarchal family structures (Chow & Cheng, 2010).…”