american cultural values essay

The American Cultural Values

Introduction, the value of individualism, the value of privacy, the value of equality, importance of the values, references:.

America is one diverse society and the question of if cultural values exist is complex. American society is made up of various ethnic groups and cultures. American culture is enhanced by the values and beliefs, which have shaped the attitudes and behaviors of the majority of Americans.

There are several values and norms that are followed in America, and there are few selected core values in the American value system namely individuality, privacy and equality.

Individualism is the act of seeking ones moral value. This is achieved by partaking ones goals, aspirations, liberty and self reliance. An individualist is egocentric and opposes interference of the community in his undertakings. It focuses on the individual possessiveness hence the lifestyles geared toward self creation.

Americans are so committed to honor individualism and its one of the basis of the American values. Children in America are encouraged to perceive themselves as responsible individuals for there own destiny but not as a member of a society. An individualist being part of a society serves his own interests without considering the interests of the society at large (Brinkerhoff , et al., 2006).

The government has a lot of influence in ensuring that each individual’s rights are protected by the United States constitution. Americans desire personal social and economic success hence this has made them self reliant and has resulted in the competitiveness of American society.

Privacy is described as the ability of a group or an individual to alienate themselves or their information. Americans believe that they need time to themselves to reflect on their issues and recover their energy. They respect each others privacy and making friends is a bit difficult since mostly they don’t go beyond a friendly greeting. In the American constitution there are by laws on privacy that protect the citizens from intrusion of their privacy.

Equality for a long time in the United States has had controversies. In the early 1860’s there was racial discrimination and the blacks were not treated equally. This changed in 1868 when the African Americans were given equal protection in the 14 th amendment. Their guaranteed freedom came about in the 15 th and 24 th amendments when they were allowed to vote and the system of poll tax abolished. Since then America has been improving in ensuring equality for its citizens (Marshall, G, 1998).

Today Americans highly regard equality and as a God fearing nation they view it from a religious point of view. They trust that were all created equally and have equal chances to succeed in life. The United States is believed to be a land of equal opportunity for everyone regardless of their nationality, ethnic or racial origin (Brinkerhoff , et al., 2006).

However there are still forms of inequality especially at the workplace. This is evident when diversity in employment is not considered. Today in America women receive much less salaries than men in the same job positions. Some ethnic groups are also discriminated in workplaces especially Africa Americans, Hispanic Americans, Alaska natives and Red Indians.

Some organizations also discriminate the physically challenged. There have also been economic discriminations especially in regard to people from economically disadvantaged backgrounds who are not employed in some organizations.

The three American values discussed complement one another positively.The respect for one another’s privacy makes Americans to be people of focus and major their time on development issues rather than poking noses into other people’s lives (Marshall, G,1998). Individualism that starts even in childhood teaches Americans to be self- sufficient and focus on innovative matters. Equality creates trust, harmony, peace and unity and bridges the social gaps that are created by discrimination.

The American culture is rich in its values and that has greatly advanced the American attitudes.This positive strength has enabled us to dream, be innovative and this has resulted in remarkable advances in health, science and technological advances.

Brinkerhoff, D, B, White, L.K, Ortega, S, T, Weitz , R. (2006) Essentials of sociology . seventh edition. New York: Allyn & Bacon.

Marshall, G. (1998). Affective individualism . A Dictionary of Sociology . Web.

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American Culture

United States of America

Core Concepts

The Indigenous people and nations of North America are the traditional custodians of the land, having inhabited it for at least 15,000 years before Europeans arrived. The process of colonisation caused existing Indigenous populations to experience widespread violence and dispossession of their land, fracturing and marginalising their communities and cultural identities.

Since the modern formation of the United States of America, mass immigration has dramatically changed the social demographics of the population and established a western European cultural mainstream. The following cultural profile depicts this newly dominant culture – a Western society and value system influenced by continual migration to the American continent.

• Independence
• Individualism
• Capitalism/Private Enterprise
• Extroversion
• Informality
• Equal opportunity

The United States of America is a country comprising 50 states expanding over the southern half of the North American continent, with Alaska in the northwest and Hawaii in the Pacific Ocean. It is the third most populous country in the world, home to more than 328 million people. American society is strongly underpinned by moral and religious principles centring around Christianity (followed by approximately 70% of the population), as well as civic and political values of personal freedom, liberty and independence.

In many ways, the United States has tended to set the example of what many perceive typical ‘western’ society and values to be, as it’s media, politics, technology, pop culture, economic and military powers have had incredible international influence. Today, most foreigners are likely to have a rough familiarity with what ‘American life’ looks like. However, the idea of a homogenous American culture is no longer reflective of the plurality of values and populations within it.

American society is highly culturally diverse, with the social, ethnic and religious make-up of the population having been shaped by a history of immigration. One commonly finds social attitudes, lifestyles and beliefs can differ significantly between regional, ethnic, socio-economic or partisan backgrounds. Considering this large demographic diversity, the following descriptions are unlikely to be representative of every American person’s experience or views. However, there are common themes and principles that contribute to the values, attitudes, beliefs and norms of the dominant society.

Colonial History

The land of present-day America was originally home to expansive numbers of Indigenous peoples and nations, including the Cayuga, Cherokee, Huron, Mohawk, Oneida, Onondaga, Seneca, and Tuscarora.1 European colonisation began in 1607, with settlers establishing multiple separate colonies across land. In 1776, these colonies united to fight for independence from the United Kingdom, eventually forming what is now known as the ‘ United States of America ’.

The European migrants that arrived over the colonisation period were from a variety of religious and social groups, who were mostly fleeing religious persecution or seeking a better life. For example, many English Protestants non-conformists (such as Quakers and Puritans) migrated to escape religious persecution in Europe and preserve their beliefs in new communities.2 Additional migrants were also sent to the United States against their will, including convicts, indentured servants and enslaved Africans. Such migration dramatically changed the ethnic and social make-up of the United States and ultimately established a European-like cultural mainstream. The variation of social and religious communities established over the colonisation period continue to inform the diversity of American society today.

National Identity and Values

While many other nations base their national identity on shared ethnic or ancestral origins, the American identity and patriotism is largely rooted in shared moral and political values.3,4,5,6 This has been shaped by its history of European colonisation . Many of the early colonists were considered radical for their time, holding beliefs about social mobility in the class system and limited government that were not common in Europe at the time.7 They were often highly individualistic and determined to preserve strongly held social, religious, political or economic ideals (such as liberty, equality before the law, individual responsibility, democratic and laissez-faire economics).8 In turn, the American national identity became largely defined by a set of foundational ideas and values about what a liberal society should look like. For example, the Declaration of Independence directly articulates a belief in the limited involvement and control of the government on citizen’s personal lives.

These ideologies persist in the moral and civic culture of American society today. Such values of personal freedom and liberty especially have become intrinsic to the country’s cultural identity and character.9 For example, 77% of Americans view “having freedom of choice in how to live one’s life” as the most valuable aspect of American life.10 This is epitomised in the common expressions describing the United States as a “free country”, the “land of opportunity” or “cradle of liberty”.11 The American Constitution is generally regarded to embody the fundamental American notion of independence – particularly in regards to the First and Second Amendments (which guarantee freedom of religion, freedom of speech and the right to keep and bear arms).12,13 Indeed, a 2017 study found 84% agreed that individual liberties as protected by the Constitution personify the national character.14 Ultimately, such notions of ‘freedom’ and ‘independence’ tend to occupy a more prominent place in public and private discourse in the United States than elsewhere.15

The idea of cultural assimilation has been particularly powerful throughout the country’s history, whereby migrants can become ‘American’ by accepting and embracing American values. There remains a general expectation that new migrants and citizens will respect cultural values and develop similar patriotism. However, the notion of cultural assimilation is changing as more emphasis is being put on the importance of a bi-cultural identity in appreciation of the country’s broad ethnic, religious and cultural diversity.

American Exceptionalism

The United States’ national identity has also been informed by a notion of exceptionalism that became prominent in public discourse both within the country and overseas. This refers to the idea that the United States is in some way different from other countries, possessing unique characteristics that are worthy of universal admiration.16,17 There is a common assumption that the United States’ values, political system and history grant it the capacity and responsibility to make the world a better place.18 Such a view of the United States’ global role has been further influenced by its involvement in foreign affairs and trade, in which it has played a powerful and influential role.19 Indeed, many of its citizens have considered the nation to be an example and guardian of democracy and freedom.20

Moreover, the globalisation of American cultural values has led many to view it as the archetype of what a liberal capitalist, developed country is. American ideas of freedom now reverberate throughout the world, promoted by an internationalised mass media, consumer culture, and economic marketplace.21 As such, while Americans may criticise their government, the notion of the United States’ cultural superiority remains very strong. Opinion polls show most believe the United States is one of the greatest countries in the world, if not the best.22

National pride is expressed quite openly in American culture. For example, it is common for people to publicly describe themselves as ‘patriotic’. While there are differing views on what being ‘patriotic’ means, it is typically associated with showing respect, loyalty and love for one’s country.23 Traditional symbols and displays of patriotism include showing support for military troops and servicemen, standing for the national anthem and reciting the Pledge of Allegiance to the American flag. One’s perceived patriotism may also be defined by the degree to which they show dedication to American political institutions and national values, such as freedom, liberty and democracy (see National Identity and Values ).24,25

The United States’ national identity and patriotism has traditionally been thought to unify the population in spite of its diversity (whether differences are ethnic, religious, class-based, or ideological), just as it united early colonisers from different lands. However, public opinion polls show American pride has declined over the 21st century as displays of patriotism are arguably becoming more politicised.26,27 Shifts in values and social norms have changed some Americans’ views of the country’s identity, leading them to feel the United States is more disunited than united.28

Racial and Ethnic Demography

The United States has a very racially and ethnically diverse population, the social make-up of which has largely been determined by immigration over the past four centuries. According to the U.S. Census Bureau’s 2019 population estimate, 75% of Americans identify as white, 18.5% identify as Hispanic or Latino and 14.2% identify as black or African-American.29 A further identify 6.8% as Asian, 1.7% as Native American or Alaska Native, 0.4% as Native Hawaiian or other Pacific Islander and 5.5% identify with some other race .30 These percentages total more than 100% because many Americans describe themselves as fitting into more than one ethnic or racial category. There are also many other ethnic categories that are not captured by this data and may be classified as ‘white’ by default in the U.S. Census, such as Jewish and Arab Americans.31,32

According to the 2019 population estimate, 75% of Americans identify as white – of which 21% are ethnically Hispanic or Latino (see Hispanic below).33 In contemporary America, essentially anyone of European descent is considered White. However, many also have multicultural backgrounds. Some of the largest ancestries are German, Irish, English, Italian, French, Polish and Scottish. Some white Americans may self-identify their ancestry as simply ‘American’ due to the length of time their family has inhabited the United States (those who do so are usually of English/European descent). Overall, the states with the highest concentration of ‘non-Hispanic whites’ are found in the Midwest, New England, the Rocky Mountains, Kentucky, West Virginia and East Tennessee.

As the majority, much social discourse within the United States tends to use the socioeconomic status of the white demographic as the standard measurement from which other ethnic and racial groups’ social and economic well-being is compared. Indeed, white Americans have generally held the highest political and economic positions in the country. The white working class had also decreased over the past 30 years, as more have gained higher education.34

However, today multiple studies show a notable social and political divide between the white working class (broadly defined as those without college degree and with an annual income lower than the national median) and the lower and upper middle classes (those with college educations and higher income status). The working class are more likely to have experienced shortfalls in their income and wealth, while the upper class is more likely to have experienced stronger gains in the past 10 years.35 This divide has been correlated with political positions and divisions, with the former more likely to vote Republican and the latter is more likely to vote Democrat.36 Ultimately, it is important to note that ‘white American’ encompasses almost a quarter of a billion people, spread across all classes of society with diverging experiences.

‘Hispanic or Latino’ describes any person of Cuban, Mexican, Puerto Rican, South or Central American, or other Spanish descent.37 This is an ethnic signifier, not a racial category. Therefore, a ‘ Hispanic or Latino ’ person may be of any race (i.e. white, black, Asian, etc.). According to the U.S. Census Bureau, 18.5% of the American population (over 60 million people) identify as Hispanic or Latino.38,39

Hispanic Americans reflect a large diversity of inter-related cultural and linguistic heritages. Most Hispanics Americans have Mexican (61.5%), Puerto Rican (9.6%), Cuban (3.9%), Salvadoran (3.8%) or Dominican (3.5%) ancestry.40 According to the US Census Bureau 2019, 65% of Hispanics identified their race as white and a further 25.6% identified with some other race not recognised in the census.41 This likely reflects the fact that a significant portion self-identify as mestizo (a person of mixed race that has European and native Amerindian heritage to some degree) or mulatto (a person of mixed race that has European and African ancestry to some degree).

Migration from Latin America has been one of the largest drivers increasing the Hispanic population in the United States, with thousands of immigrants arriving in the United State every year. However, two thirds (67%) of all Hispanic and Latino Americans were born in the United States.42 The Spanish-speaking population also has a long history in America that pre-dates British colonisation . For example, the states in the Southwest, West Coast and Florida were originally colonised by Spain. Meanwhile, present-day California, New Mexico, Nevada, Arizona and Texas were originally part of Mexico until 1848. This Spanish-speaking history continues to be visible in the names of major cities, such as Los Angeles, San Antonio and San Diego. Many of these states continue to have the largest Hispanic populations in the country. It is estimated over 40 million Americans speak Spanish at home in total.43 The states and territories with the largest Hispanic populations are California, Texas, Florida, Puerto Rico and New York.

According to the national census, 14.2% of Americans identify as black or African-American.44 The term ‘ black ’ refers to the race , while ‘ African-American ’ specifically refers to an ancestral subgroup within that race (usually those descending from slaves of the 19th century). Some people may not feel a strong affiliation with their African genealogy , but identify as ‘African-American’ for its cultural meaning in contemporary America. More recently, others have preferred for their race to be referred to as simply ‘black’, finding terms readdressing their identity by another category to be insulting.

The United States’ black population was initially formed as a result of the transatlantic slave trade (from the 16th to 19th century), during which hundreds of thousands of African captives were sent to the United States and forced into slavery.45 By 1860, the number of enslaved Africans in the United States reached nearly four million, with more than half living in the cotton-producing states of the South.46 Many were forced to work as servants or labourers in industries such as cotton or tobacco production, and were subjected to inhumane treatments and abuse.47 Although slavery was outlawed in 1865, in the South enforced racial segregation legislation from 1877 to 1954 (known as ‘Jim Crow’) that systematically marginalised blacks as inferior to whites, affecting almost every aspect of daily life.48 This history of domination, subjugation and exploitation continues to impact the experience of black Americans today and remains a sensitive topic (see Racial and Ethnic Relations below).

The United States still struggles to build and maintain positive race relations between white majority and black minority amidst racial inequalities (see Racial and Ethnic Relations below). The black population is still significantly disadvantaged in regards to rates of imprisonment, education, income and political representation. As such, one’s experience as a black person in the United States differs significantly from those of the white population. Further, black Americans are more likely to say their race is central to their identity than those of other racial backgrounds. A 2019 survey of black adults found about three-quarters of respondents stated being black was extremely (52%) or very (22%) important to how they think of themselves.49

Today, most of the black population is born in the United States, descending from former slaves. However, the foreign-born black population has also increased in recent years, with significant voluntary migration from Africa, parts of South America and Caribbean Islands (such as Jamaica, Haiti, Dominican Republic and Trinidad and Tobago). Each of these groups has distinct cultural and social identities. Over half of the country’s black population (56%) lives in the South.50

It is estimated 6.8% of the American population are Asian (23 million people), making this the fastest growing racial group in the country.51,52 The term ‘Asian American’ refers to a vast and diverse group of people who trace their roots to over twenty countries across East and Southeast Asia, as well as the Indian subcontinent.53 The largest ancestry groups among Asian Americans are Chinese (23%), Indian (20%), Filipino (18%), Vietnamese (9%), Korean (8%) and Japanese (6%).54 However, it is estimated 14% of Asian Americans identify with one or more races and 3% identify as Hispanic.55 As such, it is important to note that the Asian population of the United States encompasses many different cultural backgrounds, histories, languages and other characteristics.

It is estimated 57% of the Asian population was born in another country.56 However, many of these people migrated over 10 years ago and have since had families in the United States. For example, most people with Japanese heritage are American-born. Overall, the Asian population in the United States is considered to have high economic status and educational attainment when compared with the overall population.

However, this does not reflect significant variations between different origin groups. For example, while 75% of Indians 25 years or older hold a bachelor’s degree or higher, this figure is only 15% among Bhutanese. There are also vast differences between how recently individuals migrated, their pre-arrival life experiences and migration circumstances. For example, the experience of those who arrived as refugees in the 1970s (e.g. many Cambodians, Laotians, Hmong) are likely to vary significantly from those who arrive as skilled migrants today. As of 2019, nearly a third of America’s Asian population live in California.

Before colonisation , the land of present-day America was home to expansive numbers of Indigenous peoples and nations (including the Cayuga, Cherokee, Huron, Mohawk, Oneida, Onondaga, Seneca, and Tuscarora).57 European colonisers violently conquered and dispossessed the existing Indigenous populations. Indigenous people were forcibly assimilated or displaced from their traditional lands, fracturing and marginalising their communities and societies. The Indian reservation system was created to exclude Indigenous communities from areas of land that European Americans wished to settle. Many of these reservations remain today.

Today, 'Native Americans and Alaska Natives' comprise 1.7% of the American population according to the National Census.58 There is much effort within Indigenous communities to preserve their culture, traditions and spirituality. Despite these positive developments however, Native Americans are still one of the United States’ most economically disadvantaged populations.59 Many continue to face challenges in access to health care and education.60

Importantly, the degree to which a Native American knows or integrates their traditional culture into their life varies and is said not to define them as being any ‘more’ or ‘less’ Indigenous. For example, some Native Americans live with their tribal community and continue to practice their ancestral culture, while others may operate within the United States’ dominant mainstream culture and have a more limited knowledge of cultural practices. There are shared values and attitudes that are common to most Native Americans. However, many traditional customs and practices are tribally specific (such as systems of governance and language). The tribes that have the largest number of people identifying with them are Sioux, Navajo, Choctaw, Chippewa and Cherokee.

Racial and Ethnic Relations

Multi-ethnic familiarity, tolerance, awareness and acceptance has grown significantly in the United States, as different ethnicities and races have gained prominence in the public sphere. However, there are definitive social tensions around the stigma and social disadvantage faced by certain racial or ethnic identities. Due to the country’s recent history of racial segregation and slavery, conversations about racism are especially sensitive. Immigration is also a sensitive topic commonly igniting public and political debate – with stigma often directed towards the Hispanic and Latino population.

Ultimately, race is a key social and cultural touchstone in the United States, discussed more openly and frequently than is common in many other English-speaking countries. Americans are arguably more attuned to perceived racial slights than people from other English-speaking countries and the terminology used to refer to people of different origins is contested (see Other Considerations ). Moreover, it appears the American public has an increasingly pessimistic view of the country’s racial progress.61 National polls conducted in 2019 showed that more adults have a negative view of race relations than they did 20 years ago, with 65% saying that it has become more common to express racist or racially insensitive views.62,63 More recently, police brutality against black citizens has become a flashpoint for public outrage and discussion on race relations in America.

Individualism and the 'American Dream'

American culture is highly individualistic, whereby people are expected to be self-reliant and independent. There is a strong belief in equal opportunity and meritocracy – that reward is based on a person’s abilities rather than their wealth or social position. In turn, American society has long promoted the aspirational belief that any individual should have the opportunity to achieve upwards social mobility, prosperity and success, regardless of their social class or place of birth.

Known as the ‘ American dream ’, this ideal is powered by the individualist mentality that one’s success is a direct result of their own work. Therefore, ideally anyone should be able to obtain a higher standard of living than their parents if they put in the effort. The American dream is often epitomised by entrepreneurs or ‘self-made men’ who work their way from the bottom of the socioeconomic ladder to the top. It also continues to be expressed by many migrants that view America as the gateway to a better life.

However, various studies and public opinion polls show that many Americans are concerned social mobility is becoming less realistic or no longer achievable. While 92% of children born in 1940 ended up in higher income distributions than their parents, this figure was only 40% for those born in the 1980s.64 Moreover, Americans have become more sceptical of the promise of ‘self-made’ success as opportunity for socioeconomic mobility is often dependent on access to previously established privilege, networks or even luck. This pessimism has increased since the Global Financial Crisis of 2007, which saw the American middle class significantly decline; many lower-income families now struggle to rise through the social strata.65

Nonetheless, the enduring belief in the American dream implies a sense of optimism toward the future and the possibility of upward social and economic mobility. Paired with the competitiveness of the free market, these ideals can power an achievement fever in the American workforce and economy.66 Today, Americans are renowned for their optimism, opportunism, individualism and innovative nature. Many people share an emotional desire to continually find and believe in something new.67 This is visible in the way new ideas, opportunities, entrepreneurial ventures and public personalities can gain an eager following in the United States.

_____________________1 Pauls, 20182 Facing History and Ourselves, 20203 Kirsch, 20194 Freese, 20085 Foreman, 20066 Widmer & Erikson, 20177 Editors of Encyclopaedia Britannica, 20208 Bains, 20159 Allen & McGuire, 202010 American Enterprise Institute, 201911 Foner, 201812 Keating, 201013 The White House, 202114 Sedensky, 201715 Foner, 201816 Walt, 201117 Edwards, 2018; Kershaw, 201818 Levitz, 201919 Spencer, 201420 Proquest, 201721 Foner, 201822 Thorsett & Kiley, 201723 Hatemi, Plutzer & Berkman, 201924 Foreman, 200625 Widmer & Erikson, 201726 Brenan, 202027 Ibid.28 Widmer & Erikson, 201729 United States Census Bureau, 2019b30 Ibid.31 Ajrouch, 201632 Korelitz, 199733 United States Census Bureau, 2019e34 Picchi, 201935 Emmons, Kent & Ricketts, 201836 Picchi, 201937 United States Census Bureau, 2019a38 United States Census Bureau, 2019e39 United States Census Bureau, 2019c40 United States Census Bureau, 2019d41 United States Census Bureau, 2019c42 United States Census Bureau, 2019f43 United States Census Bureau, 2017 44 United States Census Bureau, 2019b45 Berry, 201746 Ibid.47 Ibid.48 Urofsky, 202149 Horowitz, Brown & Cox, 201950 Tamir, 202151 United States Census Bureau, 2019b52 Budiman & Ruiz, 2021a53 Budiman & Ruiz, 2021b54 Ibid.55 Ibid.56 Ibid.57 Pauls, 201858 United States Census Bureau, 2019e59 Austin, 201360 Ibid.61 Horowitz, Brown & Cox, 201962 Morales, 202063 Horowitz, Brown & Cox, 201964 Chetty et al., 201765 Bains, 201566 Ibid.67 Ibid.

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8.2: American beliefs and values

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As pointed out in the last chapter, it is a mistake to automatically assume that everyone in a large multicultural country like the U.S. shares a common culture. But this hasn’t stopped many writers from suggesting that they do. Among the most recent popular essays to address the question of American beliefs and values is Gary Althen’s “American Values and Assumptions.” Here is a list of the beliefs and values that Althen (2003) identifies as typically American:

• individualism, freedom, competitiveness and privacy
• informality
• the future, change and progress
• the goodness of humanity
• achievement, action, work and materialism
• directness and assertiveness

In what follows, I summarize Althen’s description of typical American values and assumptions, sometimes extending his examples with my own.

Individualism

According to Althen (2003), “the most important thing to understand about Americans is probably their devotion to individualism. They are trained from very early in their lives to consider themselves as separate individuals who are responsible for their own situations . . . and . . . destinies. They’re not trained to see themselves as members of a close-knit interdependent family, religious group, tribe, nation, or any other collectivity.”

Althen illustrates the above point by describing an interaction he observed between a three-year-old boy and his mother. They are at the mall, and the boy wants to know if he can have an Orange Julius, (a kind of cold drink made from orange juice and ice). The mother explains to him that he doesn’t have enough money for an Orange Julius because he bought a cookie earlier. He has enough for a hot dog. Either he can have a hot dog now, she says, or he can save his money and come back another day to buy an Orange Julius.

Althen says that people from other countries often have a hard time believing the story. They wonder, not just why such a young child would have his own money, but how anyone could reasonably expect a three-year-old to make the kind of decision his mother has suggested. But Americans, he says, understand perfectly. They know that such decisions are beyond the abilities of three-year-olds, but they see the mother as simply introducing the boy to an American cultural ideal—that of making one’s own decisions and being responsible for the consequences.

Americans feel strongly about their freedom as individuals. They don’t want the government or other authorities meddling in their personal affairs or telling them what they can and cannot do. One consequence of this respect for the individuality of persons, Althen claims is that Americans tend not to show the kind of deference to parents that people in more family-oriented societies do. For example, Americans think that parents should not interfere in their children’s choices regarding such things as marriage partners or careers. This doesn’t mean that children do not consider the advice of parents; quite the contrary, psychologists find that American children generally embrace the same general values as their parents and respect their opinions. It is just that Americans strongly believe everyone should be free to choose the life he/she wishes to live.

Competitiveness

The strong emphasis on individualism pushes Americans to be highly competitive. Althen sees this reflected not only in the American enthusiasm for athletic events and sports heroes, who are praised for being “real competitors,” but also in the competitiveness that pervades schools and extracurricular activities. According to Althen, Americans are continually making social comparison aimed at determining:

. . . who is faster, smarter, richer, better looking; whose children are the most successful; whose husband is the best provider or the best cook or the best lover; which salesperson sold the most during the past quarter; who earned his first million dollars at the earliest age; and so on.

Americans assign great value to personal privacy, says Althen, assuming that everyone needs time alone to reflect or replenish his or her psychic energy. Althen claims that Americans don’t understand people who think they always have to be in the company of others. He thinks foreigners are often puzzled by the invisible boundaries that seem to surround American homes, yards, and offices, which seem open and inviting but in fact are not. Privacy in the home is facilitated by the tendency of American houses to be quite large. Even young children may have bedrooms of their own over which they are given exclusive control.

The American Declaration of Independence asserted (among other things) that “all men are created equal.” Perhaps most Americans are aware that equality is an ideal rather than a fully realized state of affairs; nevertheless, says Althen, most Americans “have a deep faith that in some fundamental way all people . . . are of equal value, that no one is born superior to anyone else.”

Informality

American social behavior is marked by extraordinary informality. Althen sees this reflected in the tendency of Americans to move quickly, after introductions, to the use of first names rather than titles (like Mr. or Mrs.) with family names. Americans, says Althen, typically interact in casual and friendly ways. Informality is also reflected in speech; formal speech is generally reserved for public events and only the most ceremonious of occasions. Similarly, Americans are fond of casual dress. Even in the business world, where formal attire is the rule, certain meetings or days of the week may be designated as “business casual,” when it is acceptable to shed ties, suit coats, skirts and blazers. Foreigners encountering American informality for the first time may decide that Americans are crude, rude, and disrespectful.

The Future, Change, and Progress

The United States is a relatively young country. Although the first European colonies appeared in North America nearly 400 years ago, the United States is only 230 years old as I write these words. Perhaps this is why the U.S. tends to seem less tied to the past and more oriented towards the future. Moreover, the country has changed dramatically since the time of its founding, becoming a major world power only in the last 75 years.

To most Americans, science, technology and innovation are more salient than history and tradition, says Althen. Americans tend to regard change as good, and the new as an improvement over the old. In other words, change is an indication of progress. Americans also tend to believe that every problem has a solution, and they are, according to Althen, “impatient with people they see as passively accepting conditions that are less than desirable.”

The Goodness of Humanity

Although some Americans belong to religious groups that emphasize the inherent sinfulness of man, Althen claims that the basic American attitude is more optimistic. For one thing, the American belief in progress and a better future, Althen argues, would not be possible if Americans did not believe human nature was basically good, or at least that people have it within their power to improve themselves. The robust commercial literature of self-help or self-improvement is another source of evidence for this conviction.

Americans regard time as a precious resource, says Althen. They believe time should always be used wisely and never wasted. Americans are obsessed with efficiency, or getting the best possible results with the least expenditure of resources, including time.

Achievement, Action, Work, and Materialism

American society is action oriented. Contemplation and reflection are not valued much unless they contribute to improved performance. Americans admire hard work, but especially hard work that results in substantial achievement. “Americans tend to define and evaluate people,” says Althen, “by the jobs they have.” On the other hand, “family backgrounds, educational attainments, and other characteristics are considered less important.”

Americans have also been thought of as particularly materialistic people, and there is no denying that American society is driven by a kind of consumer mania. Material consumption is widely seen as the legitimate reward for hard work.

Directness and Assertiveness

Americans have a reputation for being direct in their communication. They feel people should express their opinions explicitly and frankly. As Althen expresses it, “Americans usually assume that conflicts or disagreements are best settled by means of forthright discussions among the people involved. If I dislike something you are doing, I should tell you about it directly so you will know, clearly and from me personally, how I feel about it.”

Assertiveness extends the idea of directness in the expression of opinion to the realm of action. Many Americans are raised to insist upon their rights, especially if they feel they have been treated unfairly, or cheated, e.g., in a business transaction. There is a strong tradition, for example, of returning merchandise to retail stores, not only if it is defective but even if it just does not live up to an individual’s expectation as a customer. The retailer who refuses to satisfy a customer’s demand to refund the cost of an unacceptable product is likely to face a stiff argument from an assertive or even angry customer. The customer service personnel of major retailers tend, therefore, to be quite deferential to customer demands.

In his discussions of American values and assumptions, Althen is careful to point out that generalizations can be risky—that it would be a mistake to think that all Americans hold exactly the same beliefs, or even that when Americans do agree, that they do so with the same degree of conviction. He is also careful to note that the generalizations represent the predominant views of white, middle class people who have for a long time held a majority of the country’s positions in business, education, science and industry, politics, journalism, and literature. He acknowledges that the attitudes of many of the nation’s various ethnic minorities might differ from the values of the “dominant” culture but insists that as long as we recognize these limitations, it is reasonable to regard the observations he offers as true on the average.

There may be a good deal of truth to Althen’s claim; however, a closer look into American history reveals considerable regional variation in Americans’ understanding of even the most fundamental ideals, e.g., ideas about the freedom of the individual. In Part 2, we will see that a closer look at the American political scene, may force us to conclude that even when Americans endorse the same values, they may actually have different things in mind.

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Student Opinion

What Do You Think Are the Beliefs and Values That Define American Culture?

By Jeremy Engle

• April 24, 2019

Imagine you are from another planet and have arrived in the United States.

Your mission: You must send a report to your extraterrestrial superiors describing the cultural beliefs of these strange people called Americans. Take five minutes and create a list of at least five statements that describe American beliefs and values. Here’s an example: Success is more important than happiness. Here’s another one: Happiness is more important than success.

From the point of view of an unbiased (alien) outsider, which items on your list do you think are true and beneficial? Which items do you think are mistaken or even harmful?

In his Opinion piece “ Five Lies Our Culture Tells ,” David Brooks questions many of the core beliefs of American society. He believes these “lies” have led to a spiritual and emotional crisis. In tracing the origin of this crisis, he outlines five lies he believes to be at the root of many of the challenges and divisions Americans face today. Here are excerpts from four of them:

Career success is fulfilling. This is the lie we foist on the young. In their tender years we put the most privileged of them inside a college admissions process that puts achievement and status anxiety at the center of their lives. That begins advertising’s lifelong mantra — if you make it, life will be good … The truth is, success spares you from the shame you might experience if you feel yourself a failure, but career success alone does not provide positive peace or fulfillment. If you build your life around it, your ambitions will always race out in front of what you’ve achieved, leaving you anxious and dissatisfied. I can make myself happy. This is the lie of self-sufficiency. This is the lie that happiness is an individual accomplishment. If I can have just one more victory, lose 15 pounds or get better at meditation, then I will be happy. But people looking back on their lives from their deathbeds tell us that happiness is found amid thick and loving relationships. It is found by defeating self-sufficiency for a state of mutual dependence. It is found in the giving and receiving of care. ... Life is an individual journey . This is the lie books like Dr. Seuss’ “Oh, the Places You’ll Go” tell. In adulthood, each person goes on a personal trip and racks up a bunch of experiences, and whoever has the most experiences wins. This lie encourages people to believe freedom is the absence of restraint. Be unattached. Stay on the move. Keep your options open.

In reality, the people who live best tie themselves down. They don’t ask: What cool thing can I do next? They ask: What is my responsibility here? They respond to some problem or get called out of themselves by a deep love. ... Rich and successful people are worth more than poorer and less successful people. We pretend we don’t tell this lie, but our whole meritocracy points to it. In fact, the meritocracy contains a skein of lies. The message of the meritocracy is that you are what you accomplish. The false promise of the meritocracy is that you can earn dignity by attaching yourself to prestigious brands. The emotion of the meritocracy is conditional love — that if you perform well, people will love you. ...

The article concludes:

No wonder it’s so hard to be a young adult today. No wonder our society is fragmenting. We’ve taken the lies of hyper-individualism and we’ve made them the unspoken assumptions that govern how we live. We talk a lot about the political revolution we need. The cultural revolution is more important.

Students, read the entire article, then return to your list from the beginning and tell us:

— How did your list of cultural beliefs and values compare to Mr. Brooks’s list of lies? What lies or hidden assumptions would you add to or delete from his list of five?

— What do you think of Mr. Brooks’s argument? Do you believe that American culture is in crisis? Do we need a cultural revolution? Or do you think that Mr. Brooks may be overlooking positive aspects of the things he describes as “lies”? Which parts of Mr. Brooks’s arguments resonate with you and which do not?

— Do you agree that we live in a “hyper-individualistic” society? If so, what do you think are the benefits and drawbacks of that individualism? How has American individualism affected your own life and aspirations?

— For the conclusion to the report for your alien superiors, would you say that American culture promotes living a happy and fulfilling life? Why or why not? What do you think are the keys to a rich, happy and fulfilling life?

Students 13 and older are invited to comment. All comments are moderated by the Learning Network staff, but please keep in mind that once your comment is accepted, it will be made public.

Essay on American Culture

Students are often asked to write an essay on American Culture in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on American Culture

Introduction to american culture.

American culture is a melting pot of diverse traditions, values, and customs. Born from the influence of many cultures worldwide, it reflects the country’s rich history and its belief in freedom and equality.

Language and Communication

English is the primary language in America. However, due to cultural diversity, languages like Spanish, Chinese, and French are also spoken. Americans value directness and honesty in communication.

Food and Cuisine

American cuisine is a blend of many cultures. While fast food like burgers and pizzas are popular, traditional dishes like turkey and apple pie are also cherished.

Sports and Entertainment

Sports like Baseball, Basketball, and American Football are integral to American culture. Hollywood and Broadway reflect the vibrant entertainment scene.

American culture is a colorful tapestry of varied influences, offering a unique blend of traditions, cuisines, and languages. It is a testament to the country’s diversity and openness.

250 Words Essay on American Culture

The melting pot: american culture.

American culture, often referred to as a “melting pot,” is a complex blend of diverse traditions, values, and influences. This multifaceted cultural landscape is a product of historical events, immigration, and regional differences.

Historical Context

American culture is deeply rooted in its history. The founding principles of liberty, equality, and democracy have shaped the nation’s collective identity. These ideals are reflected in American literature, art, and political discourse, serving as a constant reminder of the nation’s commitment to these values.

Influence of Immigration

Immigration has been a significant factor in the evolution of American culture. Each wave of immigrants brought their unique traditions, food, music, and languages, contributing to the richness and diversity of American society. This multiculturalism is celebrated and acknowledged as a key aspect of the nation’s identity.

Regional Differences

The vast geographic expanse of the United States has led to the development of distinct regional cultures. From the laid-back lifestyle of the West Coast to the bustling energy of the East Coast, these regional differences add another layer to the complexity of American culture.

In essence, American culture is a dynamic, evolving entity that reflects the nation’s history, the influence of immigration, and regional nuances. It is a testament to the country’s spirit of inclusivity, diversity, and constant growth. Despite its complexity, it is this very diversity that unites Americans, making the culture a binding force in the nation’s fabric.

500 Words Essay on American Culture

Introduction.

American culture, a melting pot of various ethnicities, races, and nationalities, is a dynamic and ever-evolving landscape that reflects the country’s complex history and diverse population. It is a unique blend of shared values, traditions, arts, history, folklore, and experiences that characterize the people of the United States.

Historical Influences

The United States, often referred to as a “nation of immigrants,” has been shaped by the convergence of cultures from around the world. The indigenous cultures of Native Americans, the early colonial influences from England, France, and Spain, the importation of African cultures during the slave trade, and the influx of immigrants from Europe, Asia, and Latin America throughout the 19th and 20th centuries have all left indelible marks on American culture.

Values and Beliefs

At the core of American culture are certain values and beliefs that have guided the nation since its founding. These include individualism, freedom, equality, and the pursuit of happiness. The American Dream, the idea that anyone, regardless of their background, can succeed through hard work and determination, is a central tenet of American culture. This belief in upward mobility and self-reliance has shaped American attitudes towards work, education, entrepreneurship, and societal progress.

Popular Culture and Media

American popular culture, particularly music, movies, and television, has a significant global influence. Hollywood’s impact is far-reaching, shaping perceptions of American culture worldwide. Similarly, American music genres like jazz, blues, rock, and hip-hop have gained global popularity. The digital age, with the advent of social media and online streaming platforms, has further amplified the reach of American pop culture.

Food and Sports

American cuisine, another facet of its culture, is a testament to its multicultural heritage. From hamburgers and hot dogs to pizza and tacos, American food is a fusion of diverse culinary traditions. Sports also play a vital role in American culture. Baseball, American football, and basketball are not just pastimes but are intertwined with American identity and community spirit.

Challenges and Critiques

While American culture is celebrated for its diversity and dynamism, it has also faced criticism. The issues of racial inequality, cultural appropriation, and the homogenization of culture due to globalization are significant challenges. It’s crucial for future generations to address these issues to ensure a more inclusive and equitable cultural landscape.

In conclusion, American culture is a complex tapestry woven with threads of diverse origins. Its global influence is undeniable, shaping trends and norms worldwide. As it continues to evolve, American culture will undoubtedly reflect the changing demographics, values, and beliefs of its people. Despite the challenges, the essence of American culture lies in its capacity for change, adaptability, and its celebration of diversity.

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Vintage American Ways

Sharing The Six Basic American Values Of Our Forefathers, With America's Future

Six Basic American Cultural Values

This description of American cultural values, the six basic American cultural values, was first introduced in American Ways: An Introduction to American Culture . It explains the value system that has allowed the United States to assimilate millions of people from diverse cultures all over the world and create a unique, enduring American identity.  There are three pairs of values consisting of three reasons why immigrants have come (and still do) to the United States and three prices that are paid for these benefits.

Individual Freedom and Self-Reliance

Equality of opportunity and competition, the american dream and hard work.

The first is for Individual Freedom  and the price for that is Self-Reliance .  We cannot be truly free if we cannot take care of ourselves and be independent.  The second is for Equality of Opportunity , and the price for that is Competition .  If everyone has an equal chance for success, then we have to compete.  The third is for The American Dream , the opportunity for a better life and a higher standard of living.  The price for the American Dream has traditionally been Hard Work .

The relationship among these values—the rights and the responsibilities—creates the fabric of the American society.  It is this fabric that defines the American Dream—the belief that if people take responsibility for their lives and work hard, they will have the individual freedom to pursue their personal goals and a good opportunity to compete for success.

It is important to note that these six values are cultural values and not moral values, or even personal ones.  They are the foundation of our democratic nation.  Rooted in the beliefs and visions of our Founding Fathers and reinforced by historical experience, these cultural values are what distinguishes our country from all others. They are what make us “Americans.”

History Of The Six Basic American Values

Traditional american values and beliefs.

We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain inalienable rights, that among these are Life, Liberty and the pursuit of Happiness. The Declaration of Independence (1776)

One of the most intriguing questions about the United States is what makes people “American”? With immigrants arriving from all over the world with vastly different cultural traditions, values, and customs, what holds the country together?

And how did a nation of such diversity produce a recognizable national identity?

John Zogby , an American pollster who surveys public opinion, says that what holds the United States together today is that “we all share a common set of values that make us American. . . . We are defined by the rights we have. . . . Our rights are our history, why the first European settlers came here and why millions more have come here since.”

The system of basic American values emerged in the late 1700s and began to define the American character in a nation that has always consisted of people from many different countries. By the time the Frenchman Alexis de Tocqueville visited the United States in the 1830s, he was able to see these American values in action.

Almost 200 years later, his book Democracy in America is still cited as one of the most insightful and definitive descriptions of American values.

Historically, the United States has been viewed as “the land of opportunity,” a place where immigrants could have individual freedom, an equal chance for success, and the ability to have a better standard of living. In order to have these benefits, however, they had to take care of themselves, compete with others, and work hard to fashion a new life. In time, their experiences led to the development of the core American cultural values that still shape America today.

This system of values consists of three pairs of benefits—individual freedom, equality of opportunity, and material wealth (or the American Dream)—and the price people paid to have these benefits—self-reliance, competition, and hard work:

• Individual freedom and self-reliance
• Equality of opportunity and competition
• Material wealth and hard work

These three pairs of values have determined the unique culture of the United States and its people. Another way of thinking about these basic values involves rights and responsibilities. Americans believe that people have the right to individual freedom, equality of opportunity, and the promise of material success, but these all require substantial responsibility: self-reliance, a willingness to compete, and hard work.

Individual Freedom and Self-Reliance

The earliest settlers came to the North American continent to establish colonies that were free from the controls that existed in European societies. They wanted to escape the controls placed on many aspects of their lives by kings and governments, priests and churches, noblemen and aristocrats. To a great extent, they succeeded. In 1776, the British colonial settlers declared their independence from England and established a new nation, the United States of America. In so doing, they defied the king of England and declared that the power to govern would lie in the hands of the people.

They were now free from the power of the kings. In 1787, when they wrote the Constitution for their new nation, they separated church and state so that there would never be a government-supported church. This greatly limited the power of the church. Also, in writing the Constitution they expressly forbade titles of nobility to ensure that an aristocratic society would not develop. There would be no ruling class of noblemen in the new nation.

The historic decisions made by those first settlers have had a profound effect on the shaping of the American character. By limiting the power of the government and the churches and eliminating a formal aristocracy, the early settlers created a climate of freedom where the emphasis was on the individual. The United States came to be associated in their minds with the concept of individual freedom.

This is probably the most basic of all the American values. Scholars and outside observers often call this value individualism, but many Americans use the word freedom. It is one of the most respected and popular words in the United States today.

By freedom, Americans mean the desire and the right of all individuals to control their own destiny without outside interference from the government, a ruling noble class, the church, or any other organized authority. The desire to be free of controls was a basic value of the new nation in 1776, and it has continued to attract immigrants to this country.

There is, however, a cost for this benefit of individual freedom: self-reliance. Individuals must learn to rely on themselves or risk losing freedom. They must take responsibility for themselves. Traditionally, this has meant achieving both financial and emotional independence from their parents as early as possible, usually by age eighteen or twenty-one. Self-reliance means that Americans believe they should take care of themselves, solve their own problems, and “stand on their own two feet.”

Tocqueville observed the Americans’ belief in self-reliance in the 1830s:

They owe nothing to any man, they expect nothing from any man; they acquire the habit of always considering themselves as standing alone, and they are apt to4 imagine that their whole destiny is in their own hands.

This strong belief in self-reliance continues today as a traditional American value. It is perhaps one of the most difficult aspects of the American character to understand, but it is profoundly important. Most Americans believe that they must be self-reliant in order to keep their freedom. If they rely too much on the support of their families or the government or any organization, they may lose some of their freedom to do what they want. Even if they are not truly self-reliant, most Americans believe they must at least appear to be so. In order to be in the mainstream of American life—to have power and/or respect—individuals must be seen as self-reliant.

For example, if adult children return home to live with their parents because of economic conditions or a failed marriage, most members of the family expect this to be a short-term arrangement, until the children can find a job and be self-reliant. Although receiving financial support from charity, family, or the government is possible, it is usually expected to be for a short time, and it is generally not admired. Eventually, most Americans would say, people have a responsibility for taking care of themselves.

Equality of Opportunity and Competition

The second important reason why immigrants have traditionally been drawn to the United States is the belief that everyone has a chance to succeed here. Generations of immigrants have come to the United States with this expectation. They have felt that because individuals are free from excessive political, religious, and social controls, they have a better chance for personal success. Of particular importance is the lack of a hereditary aristocracy.

Because titles of nobility were forbidden in the Constitution, no formal class system developed in the United States. In the early years of American history, many immigrants chose to leave older European societies because they believed that they had a better chance to succeed in America. In “the old country,” the country from which they came, their place in life was determined largely by the social class into which they were born. They knew that in America they would not have to live among noble families who possessed great power and wealth inherited and accumulated over hundreds of years.

The hopes and dreams of many of these early immigrants were fulfilled in their new country. The lower social class into which many were born did not prevent them from trying to rise to a higher social position. Many found that they did indeed have a better chance to succeed in the United States than in the old country. Because millions of these immigrants succeeded, Americans came to believe in equality of opportunity. When Tocqueville visited the United States in the 1830s, he was impressed by the great uniformity of conditions of life in the new nation. He wrote,

The more I advanced in the study of American society, the more I perceived that . . . equality of condition is the fundamental fact from which all others seem to be derived.

It is important to understand what most Americans mean when they say they believe in equality of opportunity.

They do not mean that everyone is—or should be—equal. However, they do mean that each individual should have an equal chance for success. Americans see much of life as a race for success. For them, equality means that everyone should have an equal chance to enter the race and win. In other words, equality of opportunity may be thought of as an ethical rule. It helps ensure that the race for success is a fair one and that a person does not win just because he or she was born into a wealthy family, or lose because of race or religion. This American concept of “fair play” is an important aspect of the belief in equality of opportunity.

President Abraham Lincoln expressed this belief in the 1860s when he said, We . . . wish to allow the humblest man an equal chance to get rich with everybody else. When one starts poor, as most do in the race of life, free society is such that he knows he can better his condition; he knows that there is no fixed condition of labor for his whole life.

However, the price to be paid for this equality of opportunity is competition. If much of life is seen as a race, then a person must run the race in order to succeed; a person has the responsibility to compete with others, even though we know not everyone will be successful. If every person has an equal chance to succeed in the United States, then many would say that it is every person’s duty to try.

The pressures of competition in the life of an American begin in childhood and continue until retirement from work. Learning to compete successfully is part of growing up in the United States, and competition is encouraged by strong programs of competitive sports provided by the public schools and community groups. Competitive sports are now popular with both men and women.

The pressure to compete causes Americans to be energetic, but it also places a constant emotional strain on them. When they retire, they are at last free from the pressures of competition. But then a new problem arises. Some may feel useless and unwanted in a society that gives so much prestige to those who compete well. This may be one reason why older people in the United States sometimes do not have as much honor and respect as they have in other, less competitive societies. In fact, generally speaking, any group of people who do not compete successfully—for whatever reason—do not fit into the mainstream of American life as well as those who do compete and succeed.

Material Wealth and Hard Work

The third reason why immigrants have traditionally come to the United States is to have a better life—that is, to raise their standard of living. For the vast majority of the immigrants who came here, this was probably the most compelling reason for leaving their homeland. Because of its incredibly abundant natural resources, the United States appeared to be a land of plenty where millions could come to seek their fortunes. Of course, most immigrants did not “get rich overnight,” and many of them suffered terribly, but the majority of them were eventually able to improve upon their former standard of living. Even if they were not able to achieve the economic success they wanted, they could be fairly certain that their children would have the opportunity for a better life.

The phrase “going from rags to riches” became a slogan for the “American Dream.” Because of the vast riches of the North American continent, the dream came true for many of the immigrants. They achieved material success and many became very attached to material things. Material wealth became a value to the American people.

Placing a high value on material possessions is called materialism, but this is a word that most Americans find offensive. To say that a person is materialistic is an insult. To an American, this means that this person values material possessions above all else. Americans do not like to be called materialistic because they feel that this unfairly accuses them of loving only material things and of having no religious values. In fact, most Americans do have other values and ideals. Nevertheless, acquiring and maintaining a large number of material possessions is still of great importance to most Americans. Why is this so?

One reason is that material wealth has traditionally been a widely accepted measure of social status in the United States. Because Americans rejected the European system of hereditary aristocracy and titles of nobility, they had to find a substitute for judging social status. The quality and quantity of an individual’s material possessions became an accepted measure of success and social status. Moreover, as we shall see in the religion chapter, the Puritan work ethic associated material success with godliness.

Americans have paid a price, however, for their material wealth: hard work. The North American continent was rich in natural resources when the first settlers arrived, but all these resources were undeveloped. Only by hard work could these natural resources be converted into material possessions, allowing a more comfortable standard of living. Hard work has been both necessary and rewarding for most Americans throughout their history. Because of this, they came to see material possessions as the natural reward for their hard work.

In some ways, material possessions were seen not only as tangible evidence of people’s work, but also of their abilities. In the late 1700s, James Madison, the father of the American Constitution, stated that the difference in material possessions reflected a difference in personal abilities.

Most Americans still believe in the value of hard work. Most believe that people should hold jobs and not live off welfare payments from the government. There have been many efforts to reform the welfare system so that people would not become dependent on welfare and stop looking for jobs to support themselves. However, a larger question is how much hard work will really improve a person’s standard of living and level of material wealth.

Is it still possible to work hard and get rich in America?

As the United States has shifted from an industry-based economy to one that is service- or information-based, there has been a decline in high-paying jobs for factory workers. It is now much more difficult for the average worker to go from rags to riches in the United States, and many wonder what has happened to the traditional American Dream. As the United States competes in a global economy, many workers are losing their old jobs and finding that they and their family members must now work longer hours for less money and fewer benefits.

When the economy weakens, everyone suffers, and there are greater numbers of the working poor—those who work hard but have low-paying jobs that do not provide a decent standard of living and may not provide health insurance and retirement benefits, and many have to rely on some outside assistance, from the government or other sources.

American Values and the State of the American Dream

In recent years, as the economy has declined, many observers have asked if the American Dream is really dead. For the most part, the American Dream has not meant that the average American can really go from rags to riches. It has traditionally meant that by working hard, parents can enable their children to have a better life when they grow up. Every generation could be a little more prosperous and successful than their parents. While the distance between the very rich 1% and the rest of the population has dramatically increased over the last years, the overwhelming majority of Americans still believe in the ideal of the American Dream—that is, if they work hard they and their children can have a better life. The ideal of upward mobility still exists in America. However, we must distinguish between idealism and reality in understanding the relationship between what Americans believe and how they live. Some who find that they are working longer hours for less money still hope that the American Dream will exist again, if not for them, then for their children.

American values such as equality of opportunity and self-reliance are ideals that may not necessarily describe the reality of American life. Equality of opportunity, for example, is an ideal that is not always put into practice. In reality, some people have a better chance for success than others. Those who are born into rich families have more opportunities than those who are born into poorer families. Inheriting money does give a person a decided advantage. Race and gender may still be factors affecting success, although there are laws designed to promote equality of opportunity for all individuals. And, of course, new immigrants continue to face challenges unique to their situation.

The fact that American ideals are only partly carried out in real life does not diminish their importance. Most Americans still believe in them and are strongly affected by them in their everyday lives. It is easier to understand what Americans are thinking and feeling if we can understand what these traditional American cultural values are and how they have influenced almost every facet of life in the United States.

It is important to remember two things about these values.

• They are cultural values; they are the cultural engine that drives the United States and continues to power a nation where people from all over the world come and become “American.”
• Putting these six values together into a system creates something new. As Aristotle said, the whole is greater than the sum of its parts. The relationship among these values—the rights and the responsibilities—creates the fabric of the American society. It is this fabric that defines the American Dream—the belief that if people take responsibility for their lives and work hard, they will have the individual freedom to pursue their personal goals, and a good opportunity to compete for success. These six values are so tightly woven together that if any one of them is pulled out or even disturbed, the entire fabric is affected and may unravel.

It is these basic, traditional cultural values that have created and sustained the United States, and they are fundamental to its continued success. It is imperative that we share them with future generations.

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Cultural Values Essay: Types, Topics and Hints

To start with, the topic “Cultural values” is quite a wide field to work on so you should focus on a smaller, more narrow or specific facet of it. Also, the required type of essay matters (you can get this information from your assignment instructions) as the strategy of writing differs depending on whether you have to complete a comparative, argumentative or expository paper.

Here are the hints for students to complete a successful paper about cultural values.

Definition Essay About Cultural Values

Definition essay is a type of writing which requires the writer to develop and explain his or her personal characterization of a notion. Also, the classifications and the view of various scholars can be included.

Possible explanation of the term of “cultural values”, which you can develop in your paper:

• Cultural values as moral norms to pursue;
• Some communities’ specific expression;
• Sociological concept that means set rules and norms developed in a particular place, time and community;
• Ethical view on cultural values;
• Cultural values as an anthropological concept.

Helpful tip: if you are having hard times defining abstract terms, such as “cultural value”, you should think about the example representing these notions. It will help you to find support for the arguments and get reader’s interest, as well.

Comparative Essay on Cultural Values

Comparative essay is a piece of writing providing the analysis of two notions, subjects, or events accenting on their similar and distinctive features. The important requirement for selecting objects to compare – they must fall under one category, which will provide a reasonable contrast and comparison.

When completing a paper about cultural essay there are two certain ways to construct a meaningful comparison: you can write about the cultural values of different historical periods and of different places (countries, cities and even regions). You will be able to find a lot of material when contrasting American and European cultural values. Here are some ideas for your work:

European Cultural Values

• Traditionalism;
• Social values;
• Aestheticism;

American Cultural Values

• Property and finances;
• Equality and safety;
• Unlimited opportunities;
• “American dream”;
• Equal rights;
• Struggling for results.

Argumentative Essay About Cultural Values

Argumentative writing will require you to state your position regarding a certain issue and find at least 3 arguments to prove it. You must use evidence (facts and examples) in order to defend your claims .

Ideas for an argumentative paper:

• Manifesting cultural values in products;
• Dependence of cultural values on social standards;
• How cultural values are represented in closer observation;
• Cultural values and legal systems: does a set of cultural norms influence the law?
• German cultural values through advertising of automobiles;
• Freedom and individuality as basic cultural values of America;
• Impact of religion on cultural values in Latin American countries;
• Are cultural values stereotyped?
• Trends that were influenced by American cultural values;
• Eastern cultural influence in Europe nowadays;
• Cultural values and people behavioral strategies;
• How product design is controlled by cultural patterns.

The Importance of Cultural Values

The main idea of cultural values is about what is right and what is wrong for a certain part of people on our globe, that have been passing down for generations to their sons and daughters. These people belong to one or similar cultures and surely should have similar values in life, like goals they see as important and that deserve their attention. Foe them, cultural values are the principles and core ideals on which the whole community exists.

Do they differ? Yes, of course. Sometimes the discretion is even so big that the whole communities do not understand each other’s way of life and traditions. However, as we are growing in a modern and tolerant world, we should have learnt to take into consideration people from other cultural background as well as they should.

Cultural differences do not always depend on religious specialties; however, they can often be a reason to having some cultural conflicts between people of different beliefs. No doubts, they have been created long time before people realized they have sneaked into their life and have been grounded in everyday routine to rule their making decision process.

Think of what is important in the country or even a region where you have been grown up; depict some interesting customs and traditions of your family and try to explain how did they evoke and interfere into your life, how do they influence your everyday routine and your family’s way of life and get to know much more about your own cultural heritage.

The Pro and Contra on the Globalization Process

One thing is to learn yourself and young children to be tolerant to other cultures and their values and another one is to observe a massive wave of culture unification that we can feel nowadays. Some people claim it will put under the danger a cultural identity of many communities, others congratulate this process as it may raze to the ground the issues of nationalism and racism.

So, what is better, living in peace in a monocultural society where Asian and South American cultures are completely the same or having a diversity of cultural values but constantly fighting discrimination problems? Let us take a look at this point.

Globalization Merits

• International team effectivity. Studies have shown that companies with international co-workers tend to unify themselves, in other words to be alike. This is an advantage of globalization – they find it in a quicker way to communicate without being misunderstood and due to their similarities, they can work together without any prejudices;
• No conflicts and strikes caused by cultural differences. No more offends and insults that some community has more privileges than others in one separate country as all live under one completion of cultural values;
• No more racism, discrimination or cultural stereotypes. We become more tolerant and open to others and do not consider them of a lower class than us based on their cultural background.

Globalization Deficiencies

• The above mentioned international teams will definitely experience a lack of new inspirations when having to deal with a new task. No doubts, we all are individuals and have lots of new ideas but with a different cultural background we can have different points of view on the issue and thus become more creative when it comes to getting out of some frames;
• People often face social injustice as well as prejudices based on cultural and national differences which causes job unemployment;
• The eternal and colorful history of the previous generation, of our ancestors will fade and disappear due to a new trend of being equal in all aspects of life.

So, these are a few tips and hints on a successful writing of your essay on cultural issues, put your thumbs up if they were helpful and stay with us to read more information on our blog!

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Home — Essay Samples — Sociology — Race and Ethnicity — American Values

Essays on American Values

The importance of writing an essay on american values.

Writing an essay on American values is important because it provides an opportunity to reflect on the principles and beliefs that have shaped the American identity. By examining these values, one can gain a deeper understanding of the cultural, political, and social forces that have influenced the development of the United States.

Writing about American values also allows for critical analysis and examination of the ways in which these values have evolved over time. It is an opportunity to explore the complexities and contradictions inherent in American society, and to consider how these values impact the lives of individuals and communities.

Furthermore, writing about American values can foster a sense of civic engagement and responsibility. By engaging in thoughtful and informed discussions about the values that underpin American society, individuals can contribute to the ongoing dialogue about the future of the nation.

Writing Tips

When writing an essay on American values, it is important to approach the topic with an open mind and a willingness to engage with diverse perspectives. Consider the following tips to help guide your writing:

• Research extensively: Take the time to explore the historical, cultural, and social contexts that have shaped American values. Use a variety of sources to gain a comprehensive understanding of the topic.
• Be critical and analytical: Approach the topic with a critical eye, and consider the complexities and contradictions inherent in American values. Analyze how these values have influenced different aspects of American society.
• Engage with opposing viewpoints: Consider different perspectives and engage with opposing viewpoints to gain a well-rounded understanding of the topic. This will help you develop a more nuanced and informed argument.
• Provide evidence and examples: Support your arguments with evidence and examples from history, literature, and current events. This will add depth and credibility to your writing.
• Reflect on personal experiences: Consider how American values have shaped your own experiences and perspectives. Sharing personal insights can add a unique and compelling dimension to your essay.

By following these tips and approaching the topic with an open mind, writing an essay on American values can be a rewarding and enlightening experience.

Individualism is a core value in American culture, emphasizing the importance of personal independence, self-reliance, and individual achievement. This essay topic explores the historical roots of individualism in America, its impact on society and politics, and its role in shaping American values.

Freedom is a fundamental American value, encompassing political, economic, and personal liberties. This essay topic delves into the concept of freedom in American culture, its historical significance, and its influence on American values and identity.

Equality is a central value in American society, reflecting the belief in equal opportunity and treatment for all individuals. This essay topic examines the historical development of equality in America, its impact on social and political movements, and its role in shaping American values.

Diversity is a defining feature of American society, encompassing a wide range of cultural, ethnic, and religious backgrounds. This essay topic explores the significance of diversity in American values, its impact on social cohesion and identity, and its role in shaping American culture.

Democracy is a fundamental American value, reflecting the belief in the power of the people to govern themselves. This essay topic delves into the historical roots of democracy in America, its impact on the development of American values, and its role in shaping American political and social institutions.

Opportunity is a core value in American culture, reflecting the belief in the possibility of upward mobility and success. This essay topic examines the significance of opportunity in American values, its impact on social and economic mobility, and its role in shaping the American dream.

Individual rights are a cornerstone of American society, encompassing a wide range of freedoms and protections. This essay topic explores the historical development of individual rights in America, their impact on American values and identity, and their role in shaping American legal and political institutions.

Community is a central value in American culture, reflecting the importance of social connections and mutual support. This essay topic delves into the significance of community in American values, its impact on social cohesion and identity, and its role in shaping American society.

Tolerance is a key American value, reflecting the belief in the acceptance and respect of diverse perspectives and backgrounds. This essay topic examines the significance of tolerance in American values, its impact on social cohesion and identity, and its role in shaping American culture.

Optimism is a defining feature of American culture, reflecting the belief in the possibility of progress and success. This essay topic explores the significance of optimism in American values, its impact on individual and societal attitudes, and its role in shaping American identity.

Innovation is a core value in American society, reflecting the belief in the power of creativity and progress. This essay topic delves into the significance of innovation in American values, its impact on economic and technological development, and its role in shaping American culture.

Patriotism is a fundamental American value, reflecting the love and loyalty for one's country. This essay topic examines the significance of patriotism in American values, its impact on national identity and unity, and its role in shaping American culture and politics.

Hard work is a central value in American culture, reflecting the belief in the importance of effort and perseverance. This essay topic explores the significance of hard work in American values, its impact on individual success and societal progress, and its role in shaping the American work ethic.

Justice is a core value in American society, reflecting the belief in fairness and equality under the law. This essay topic delves into the significance of justice in American values, its impact on social and legal institutions, and its role in shaping American identity.

Family is a central value in American culture, reflecting the importance of close relationships and support networks. This essay topic examines the significance of family in American values, its impact on social cohesion and identity, and its role in shaping American society.

Education is a fundamental American value, reflecting the belief in the power of knowledge and learning. This essay topic explores the significance of education in American values, its impact on individual and societal development, and its role in shaping American culture and identity.

Faith is a defining feature of American culture, reflecting the importance of religious beliefs and spirituality. This essay topic delves into the significance of faith in American values, its impact on individual and societal attitudes, and its role in shaping American identity.

Resilience is a key American value, reflecting the belief in the ability to overcome challenges and adversity. This essay topic examines the significance of resilience in American values, its impact on individual and societal attitudes, and its role in shaping American culture and identity.

Compassion is a fundamental American value, reflecting the belief in empathy and kindness towards others. This essay topic explores the significance of compassion in American values, its impact on social cohesion and identity, and its role in shaping American society.

Honesty is a core value in American culture, reflecting the belief in integrity and truthfulness. This essay topic delves into the significance of honesty in American values, its impact on personal and societal trust, and its role in shaping American identity.

• In , American values encompass a wide range of beliefs and principles that shape the identity and culture of the United States. These essay topics provide a comprehensive exploration of the historical, social, and political factors that have influenced and shaped American values, offering valuable insights into the core beliefs and ideals that define American society.

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What It Means To Be Asian in America

The lived experiences and perspectives of asian americans in their own words.

Asians are the fastest growing racial and ethnic group in the United States. More than 24 million Americans in the U.S. trace their roots to more than 20 countries in East and Southeast Asia and the Indian subcontinent.

The majority of Asian Americans are immigrants, coming to understand what they left behind and building their lives in the United States. At the same time, there is a fast growing, U.S.-born generation of Asian Americans who are navigating their own connections to familial heritage and their own experiences growing up in the U.S.

In a new Pew Research Center analysis based on dozens of focus groups, Asian American participants described the challenges of navigating their own identity in a nation where the label “Asian” brings expectations about their origins, behavior and physical self. Read on to see, in their own words, what it means to be Asian in America.

• Introduction

Table of Contents

This is how i view my identity, this is how others see and treat me, this is what it means to be home in america, about this project, methodological note, acknowledgments.

No single experience defines what it means to be Asian in the United States today. Instead, Asian Americans’ lived experiences are in part shaped by where they were born, how connected they are to their family’s ethnic origins, and how others – both Asians and non-Asians – see and engage with them in their daily lives. Yet despite diverse experiences, backgrounds and origins, shared experiences and common themes emerged when we asked: “What does it mean to be Asian in America?”

In the fall of 2021, Pew Research Center undertook the largest focus group study it had ever conducted – 66 focus groups with 264 total participants – to hear Asian Americans talk about their lived experiences in America. The focus groups were organized into 18 distinct Asian ethnic origin groups, fielded in 18 languages and moderated by members of their own ethnic groups. Because of the pandemic, the focus groups were conducted virtually, allowing us to recruit participants from all parts of the United States. This approach allowed us to hear a diverse set of voices – especially from less populous Asian ethnic groups whose views, attitudes and opinions are seldom presented in traditional polling. The approach also allowed us to explore the reasons behind people’s opinions and choices about what it means to belong in America, beyond the preset response options of a traditional survey.

The terms “Asian,” “Asians living in the United States” and “Asian American” are used interchangeably throughout this essay to refer to U.S. adults who self-identify as Asian, either alone or in combination with other races or Hispanic identity.

“The United States” and “the U.S.” are used interchangeably with “America” for variations in the writing.

Multiracial participants are those who indicate they are of two or more racial backgrounds (one of which is Asian). Multiethnic participants are those who indicate they are of two or more ethnicities, including those identified as Asian with Hispanic background.

U.S. born refers to people born in the 50 U.S. states or the District of Columbia, Puerto Rico, or other U.S. territories.

Immigrant refers to people who were not U.S. citizens at birth – in other words, those born outside the U.S., Puerto Rico or other U.S. territories to parents who were not U.S. citizens. The terms “immigrant,” “first generation” and “foreign born” are used interchangeably in this report.  

Second generation refers to people born in the 50 states or the District of Columbia with at least one first-generation, or immigrant, parent.

The pan-ethnic term “Asian American” describes the population of about 22 million people living in the United States who trace their roots to more than 20 countries in East and Southeast Asia and the Indian subcontinent. The term was popularized by U.S. student activists in the 1960s and was eventually adopted by the U.S. Census Bureau. However, the “Asian” label masks the diverse demographics and wide economic disparities across the largest national origin groups (such as Chinese, Indian, Filipino) and the less populous ones (such as Bhutanese, Hmong and Nepalese) living in America. It also hides the varied circumstances of groups immigrated to the U.S. and how they started their lives there. The population’s diversity often presents challenges . Conventional survey methods typically reflect the voices of larger groups without fully capturing the broad range of views, attitudes, life starting points and perspectives experienced by Asian Americans. They can also limit understanding of the shared experiences across this diverse population.

Across all focus groups, some common findings emerged. Participants highlighted how the pan-ethnic “Asian” label used in the U.S. represented only one part of how they think of themselves. For example, recently arrived Asian immigrant participants told us they are drawn more to their ethnic identity than to the more general, U.S.-created pan-ethnic Asian American identity. Meanwhile, U.S.-born Asian participants shared how they identified, at times, as Asian but also, at other times, by their ethnic origin and as Americans.

Another common finding among focus group participants is the disconnect they noted between how they see themselves and how others view them. Sometimes this led to maltreatment of them or their families, especially at heightened moments in American history such as during Japanese incarceration during World War II, the aftermath of 9/11 and, more recently, the COVID-19 pandemic. Beyond these specific moments, many in the focus groups offered their own experiences that had revealed other people’s assumptions or misconceptions about their identity.

Another shared finding is the multiple ways in which participants take and express pride in their cultural and ethnic backgrounds while also feeling at home in America, celebrating and blending their unique cultural traditions and practices with those of other Americans.

This focus group project is part of a broader research agenda about Asians living in the United States. The findings presented here offer a small glimpse of what participants told us, in their own words, about how they identify themselves, how others see and treat them, and more generally, what it means to be Asian in America.

Illustrations by Jing Li

Publications from the Being Asian in America project

• Read the data essay: What It Means to Be Asian in America
• Watch the documentary: Being Asian in America
• Explore the interactive: In Their Own Words: The Diverse Perspectives of Being Asian in America
• View expanded interviews: Extended Interviews: Being Asian in America
• About this research project: More on the Being Asian in America project
• Q&A: Why and how Pew Research Center conducted 66 focus groups with Asian Americans

One of the topics covered in each focus group was how participants viewed their own racial or ethnic identity. Moderators asked them how they viewed themselves, and what experiences informed their views about their identity. These discussions not only highlighted differences in how participants thought about their own racial or ethnic background, but they also revealed how different settings can influence how they would choose to identify themselves. Across all focus groups, the general theme emerged that being Asian was only one part of how participants viewed themselves.

The pan-ethnic label ‘Asian’ is often used more in formal settings

“I think when I think of the Asian Americans, I think that we’re all unique and different. We come from different cultures and backgrounds. We come from unique stories, not just as a group, but just as individual humans.” Mali , documentary participant

Many participants described a complicated relationship with the pan-ethnic labels “Asian” or “Asian American.” For some, using the term was less of an active choice and more of an imposed one, with participants discussing the disconnect between how they would like to identify themselves and the available choices often found in formal settings. For example, an immigrant Pakistani woman remarked how she typically sees “Asian American” on forms, but not more specific options. Similarly, an immigrant Burmese woman described her experience of applying for jobs and having to identify as “Asian,” as opposed to identifying by her ethnic background, because no other options were available. These experiences highlight the challenges organizations like government agencies and employers have in developing surveys or forms that ask respondents about their identity. A common sentiment is one like this:

“I guess … I feel like I just kind of check off ‘Asian’ [for] an application or the test forms. That’s the only time I would identify as Asian. But Asian is too broad. Asia is a big continent. Yeah, I feel like it’s just too broad. To specify things, you’re Taiwanese American, that’s exactly where you came from.”

–U.S.-born woman of Taiwanese origin in early 20s

Smaller ethnic groups default to ‘Asian’ since their groups are less recognizable

Other participants shared how their experiences in explaining the geographic location and culture of their origin country led them to prefer “Asian” when talking about themselves with others. This theme was especially prominent among those belonging to smaller origin groups such as Bangladeshis and Bhutanese. A Lao participant remarked she would initially say “Asian American” because people might not be familiar with “Lao.”

“​​[When I fill out] forms, I select ‘Asian American,’ and that’s why I consider myself as an Asian American. [It is difficult to identify as] Nepali American [since] there are no such options in forms. That’s why, Asian American is fine to me.”

–Immigrant woman of Nepalese origin in late 20s

“Coming to a big country like [the United States], when people ask where we are from … there are some people who have no idea about Bhutan, so we end up introducing ourselves as being Asian.”

–Immigrant woman of Bhutanese origin in late 40s

But for many, ‘Asian’ as a label or identity just doesn’t fit

Many participants felt that neither “Asian” nor “Asian American” truly captures how they view themselves and their identity. They argue that these labels are too broad or too ambiguous, as there are so many different groups included within these labels. For example, a U.S.-born Pakistani man remarked on how “Asian” lumps many groups together – that the term is not limited to South Asian groups such as Indian and Pakistani, but also includes East Asian groups. Similarly, an immigrant Nepalese man described how “Asian” often means Chinese for many Americans. A Filipino woman summed it up this way:

“Now I consider myself to be both Filipino and Asian American, but growing up in [Southern California] … I didn’t start to identify as Asian American until college because in [the Los Angeles suburb where I lived], it’s a big mix of everything – Black, Latino, Pacific Islander and Asian … when I would go into spaces where there were a lot of other Asians, especially East Asians, I didn’t feel like I belonged. … In media, right, like people still associate Asian with being East Asian.”

–U.S.-born woman of Filipino origin in mid-20s

Participants also noted they have encountered confusion or the tendency for others to view Asian Americans as people from mostly East Asian countries, such as China, Japan and Korea. For some, this confusion even extends to interactions with other Asian American groups. A Pakistani man remarked on how he rarely finds Pakistani or Indian brands when he visits Asian stores. Instead, he recalled mostly finding Vietnamese, Korean and Chinese items.

Among participants of South Asian descent, some identified with the label “South Asian” more than just “Asian.” There were other nuances, too, when it comes to the labels people choose. Some Indian participants, for example, said people sometimes group them with Native Americans who are also referred to as Indians in the United States. This Indian woman shared her experience at school:

“I love South Asian or ‘Desi’ only because up until recently … it’s fairly new to say South Asian. I’ve always said ‘Desi’ because growing up … I’ve had to say I’m the red dot Indian, not the feather Indian. So annoying, you know? … Always a distinction that I’ve had to make.”

–U.S.-born woman of Indian origin in late 20s

Participants with multiethnic or multiracial backgrounds described their own unique experiences with their identity. Rather than choosing one racial or ethnic group over the other, some participants described identifying with both groups, since this more accurately describes how they see themselves. In some cases, this choice reflected the history of the Asian diaspora. For example, an immigrant Cambodian man described being both Khmer/Cambodian and Chinese, since his grandparents came from China. Some other participants recalled going through an “identity crisis” as they navigated between multiple identities. As one woman explained:

“I would say I went through an identity crisis. … It’s because of being multicultural. … There’s also French in the mix within my family, too. Because I don’t identify, speak or understand the language, I really can’t connect to the French roots … I’m in between like Cambodian and Thai, and then Chinese and then French … I finally lumped it up. I’m just an Asian American and proud of all my roots.”

–U.S.-born woman of Cambodian origin in mid-30s

In other cases, the choice reflected U.S. patterns of intermarriage. Asian newlyweds have the highest intermarriage rate of any racial or ethnic group in the country. One Japanese-origin man with Hispanic roots noted:

“So I would like to see myself as a Hispanic Asian American. I want to say Hispanic first because I have more of my mom’s culture in me than my dad’s culture. In fact, I actually have more American culture than my dad’s culture for what I do normally. So I guess, Hispanic American Asian.”

–U.S.-born man of Hispanic and Japanese origin in early 40s

Other identities beyond race or ethnicity are also important

Focus group participants also talked about their identity beyond the racial or ethnic dimension. For example, one Chinese woman noted that the best term to describe her would be “immigrant.” Faith and religious ties were also important to some. One immigrant participant talked about his love of Pakistani values and how religion is intermingled into Pakistani culture. Another woman explained:

“[Japanese language and culture] are very important to me and ingrained in me because they were always part of my life, and I felt them when I was growing up. Even the word itadakimasu reflects Japanese culture or the tradition. Shinto religion is a part of the culture. They are part of my identity, and they are very important to me.”

–Immigrant woman of Japanese origin in mid-30s

For some, gender is another important aspect of identity. One Korean participant emphasized that being a woman is an important part of her identity. For others, sexual orientation is an essential part of their overall identity. One U.S.-born Filipino participant described herself as “queer Asian American.” Another participant put it this way:

“I belong to the [LGBTQ] community … before, what we only know is gay and lesbian. We don’t know about being queer, nonbinary. [Here], my horizon of knowing what genders and gender roles is also expanded … in the Philippines, if you’ll be with same sex, you’re considered gay or lesbian. But here … what’s happening is so broad, on how you identify yourself.”

–Immigrant woman of Filipino origin in early 20s

Immigrant identity is tied to their ethnic heritage

Participants born outside the United States tended to link their identity with their ethnic heritage. Some felt strongly connected with their ethnic ties due to their citizenship status. For others, the lack of permanent residency or citizenship meant they have stronger ties to their ethnicity and birthplace. And in some cases, participants said they held on to their ethnic identity even after they became U.S. citizens. One woman emphasized that she will always be Taiwanese because she was born there, despite now living in the U.S.

For other participants, family origin played a central role in their identity, regardless of their status in the U.S. According to some of them, this attitude was heavily influenced by their memories and experiences in early childhood when they were still living in their countries of origin. These influences are so profound that even after decades of living in the U.S., some still feel the strong connection to their ethnic roots. And those with U.S.-born children talked about sending their kids to special educational programs in the U.S. to learn about their ethnic heritage.

“Yes, as for me, I hold that I am Khmer because our nationality cannot be deleted, our identity is Khmer as I hold that I am Khmer … so I try, even [with] my children today, I try to learn Khmer through Zoom through the so-called Khmer Parent Association.”

–Immigrant man of Cambodian origin in late 50s

Navigating life in America is an adjustment

Many participants pointed to cultural differences they have noticed between their ethnic culture and U.S. culture. One of the most distinct differences is in food. For some participants, their strong attachment to the unique dishes of their families and their countries of origin helps them maintain strong ties to their ethnic identity. One Sri Lankan participant shared that her roots are still in Sri Lanka, since she still follows Sri Lankan traditions in the U.S. such as preparing kiribath (rice with coconut milk) and celebrating Ramadan.

For other participants, interactions in social settings with those outside their own ethnic group circles highlighted cultural differences. One Bangladeshi woman talked about how Bengalis share personal stories and challenges with each other, while others in the U.S. like to have “small talk” about TV series or clothes.

Many immigrants in the focus groups have found it is easier to socialize when they are around others belonging to their ethnicity. When interacting with others who don’t share the same ethnicity, participants noted they must be more self-aware about cultural differences to avoid making mistakes in social interactions. Here, participants described the importance of learning to “fit in,” to avoid feeling left out or excluded. One Korean woman said:

“Every time I go to a party, I feel unwelcome. … In Korea, when I invite guests to my house and one person sits without talking, I come over and talk and treat them as a host. But in the United States, I have to go and mingle. I hate mingling so much. I have to talk and keep going through unimportant stories. In Korea, I am assigned to a dinner or gathering. I have a party with a sense of security. In America, I have nowhere to sit, and I don’t know where to go and who to talk to.”

–Immigrant woman of Korean origin in mid-40s

And a Bhutanese immigrant explained:

“In my case, I am not an American. I consider myself a Bhutanese. … I am a Bhutanese because I do not know American culture to consider myself as an American. It is very difficult to understand the sense of humor in America. So, we are pure Bhutanese in America.”

–Immigrant man of Bhutanese origin in early 40s

Language was also a key aspect of identity for the participants. Many immigrants in the focus groups said they speak a language other than English at home and in their daily lives. One Vietnamese man considered himself Vietnamese since his Vietnamese is better than his English. Others emphasized their English skills. A Bangladeshi participant felt that she was more accepted in the workplace when she does more “American” things and speaks fluent English, rather than sharing things from Bangladeshi culture. She felt that others in her workplace correlate her English fluency with her ability to do her job. For others born in the U.S., the language they speak at home influences their connection to their ethnic roots.

“Now if I go to my work and do show my Bengali culture and Asian culture, they are not going to take anything out of it. So, basically, I have to show something that they are interested in. I have to show that I am American, [that] I can speak English fluently. I can do whatever you give me as a responsibility. So, in those cases I can’t show anything about my culture.”

–Immigrant woman of Bangladeshi origin in late 20s

“Being bi-ethnic and tri-cultural creates so many unique dynamics, and … one of the dynamics has to do with … what it is to be Americanized. … One of the things that played a role into how I associate the identity is language. Now, my father never spoke Spanish to me … because he wanted me to develop a fluency in English, because for him, he struggled with English. What happened was three out of the four people that raised me were Khmer … they spoke to me in Khmer. We’d eat breakfast, lunch and dinner speaking Khmer. We’d go to the temple in Khmer with the language and we’d also watch videos and movies in Khmer. … Looking into why I strongly identify with the heritage, one of the reasons is [that] speaking that language connects to the home I used to have [as my families have passed away].”

–U.S.-born man of Cambodian origin in early 30s

Balancing between individualistic and collective thinking

For some immigrant participants, the main differences between themselves and others who are seen as “truly American” were less about cultural differences, or how people behave, and more about differences in “mindset,” or how people think . Those who identified strongly with their ethnicity discussed how their way of thinking is different from a “typical American.” To some, the “American mentality” is more individualistic, with less judgment on what one should do or how they should act . One immigrant Japanese man, for example, talked about how other Japanese-origin co-workers in the U.S. would work without taking breaks because it’s culturally inconsiderate to take a break while others continued working. However, he would speak up for himself and other workers when they are not taking any work breaks. He attributed this to his “American” way of thinking, which encourages people to stand up for themselves.

Some U.S.-born participants who grew up in an immigrant family described the cultural clashes that happened between themselves and their immigrant parents. Participants talked about how the second generation (children of immigrant parents) struggles to pursue their own dreams while still living up to the traditional expectations of their immigrant parents.

“I feel like one of the biggest things I’ve seen, just like [my] Asian American friends overall, is the kind of family-individualistic clash … like wanting to do your own thing is like, is kind of instilled in you as an American, like go and … follow your dream. But then you just grow up with such a sense of like also wanting to be there for your family and to live up to those expectations, and I feel like that’s something that’s very pronounced in Asian cultures.”

–U.S.-born man of Indian origin in mid-20s

Discussions also highlighted differences about gender roles between growing up in America compared with elsewhere.

“As a woman or being a girl, because of your gender, you have to keep your mouth shut [and] wait so that they call on you for you to speak up. … I do respect our elders and I do respect hearing their guidance but I also want them to learn to hear from the younger person … because we have things to share that they might not know and that [are] important … so I like to challenge gender roles or traditional roles because it is something that [because] I was born and raised here [in America], I learn that we all have the equal rights to be able to speak and share our thoughts and ideas.”

U.S. born have mixed ties to their family’s heritage

“I think being Hmong is somewhat of being free, but being free of others’ perceptions of you or of others’ attempts to assimilate you or attempts to put pressure on you. I feel like being Hmong is to resist, really.” Pa Houa , documentary participant

How U.S.-born participants identify themselves depends on their familiarity with their own heritage, whom they are talking with, where they are when asked about their identity and what the answer is used for. Some mentioned that they have stronger ethnic ties because they are very familiar with their family’s ethnic heritage. Others talked about how their eating habits and preferred dishes made them feel closer to their ethnic identity. For example, one Korean participant shared his journey of getting closer to his Korean heritage because of Korean food and customs. When some participants shared their reasons for feeling closer to their ethnic identity, they also expressed a strong sense of pride with their unique cultural and ethnic heritage.

“I definitely consider myself Japanese American. I mean I’m Japanese and American. Really, ever since I’ve grown up, I’ve really admired Japanese culture. I grew up watching a lot of anime and Japanese black and white films. Just learning about [it], I would hear about Japanese stuff from my grandparents … myself, and my family having blended Japanese culture and American culture together.”

–U.S.-born man of Japanese origin in late 20s

Meanwhile, participants who were not familiar with their family’s heritage showed less connection with their ethnic ties. One U.S.-born woman said she has a hard time calling herself Cambodian, as she is “not close to the Cambodian community.” Participants with stronger ethnic ties talked about relating to their specific ethnic group more than the broader Asian group. Another woman noted that being Vietnamese is “more specific and unique than just being Asian” and said that she didn’t feel she belonged with other Asians. Some participants also disliked being seen as or called “Asian,” in part because they want to distinguish themselves from other Asian groups. For example, one Taiwanese woman introduces herself as Taiwanese when she can, because she had frequently been seen as Chinese.

Some in the focus groups described how their views of their own identities shifted as they grew older. For example, some U.S.-born and immigrant participants who came to the U.S. at younger ages described how their experiences in high school and the need to “fit in” were important in shaping their own identities. A Chinese woman put it this way:

“So basically, all I know is that I was born in the United States. Again, when I came back, I didn’t feel any barrier with my other friends who are White or Black. … Then I got a little confused in high school when I had trouble self-identifying if I am Asian, Chinese American, like who am I. … Should I completely immerse myself in the American culture? Should I also keep my Chinese identity and stuff like that? So yeah, that was like the middle of that mist. Now, I’m pretty clear about myself. I think I am Chinese American, Asian American, whatever people want.”

–U.S.-born woman of Chinese origin in early 20s

Identity is influenced by birthplace

“I identified myself first and foremost as American. Even on the forms that you fill out that says, you know, ‘Asian’ or ‘Chinese’ or ‘other,’ I would check the ‘other’ box, and I would put ‘American Chinese’ instead of ‘Chinese American.’” Brent , documentary participant

When talking about what it means to be “American,” participants offered their own definitions. For some, “American” is associated with acquiring a distinct identity alongside their ethnic or racial backgrounds, rather than replacing them. One Indian participant put it this way:

“I would also say [that I am] Indian American just because I find myself always bouncing between the two … it’s not even like dual identity, it just is one whole identity for me, like there’s not this separation. … I’m doing [both] Indian things [and] American things. … They use that term like ABCD … ‘American Born Confused Desi’ … I don’t feel that way anymore, although there are those moments … but I would say [that I am] Indian American for sure.”

–U.S.-born woman of Indian origin in early 30s

Meanwhile, some U.S.-born participants view being American as central to their identity while also valuing the culture of their family’s heritage.

Many immigrant participants associated the term “American” with immigration status or citizenship. One Taiwanese woman said she can’t call herself American since she doesn’t have a U.S. passport. Notably, U.S. citizenship is an important milestone for many immigrant participants, giving them a stronger sense of belonging and ultimately calling themselves American. A Bangladeshi participant shared that she hasn’t received U.S. citizenship yet, and she would call herself American after she receives her U.S. passport.

Other participants gave an even narrower definition, saying only those born and raised in the United States are truly American. One Taiwanese woman mentioned that her son would be American since he was born, raised and educated in the U.S. She added that while she has U.S. citizenship, she didn’t consider herself American since she didn’t grow up in the U.S. This narrower definition has implications for belonging. Some immigrants in the groups said they could never become truly American since the way they express themselves is so different from those who were born and raised in the U.S. A Japanese woman pointed out that Japanese people “are still very intimidated by authorities,” while those born and raised in America give their opinions without hesitation.

“As soon as I arrived, I called myself a Burmese immigrant. I had a green card, but I still wasn’t an American citizen. … Now I have become a U.S. citizen, so now I am a Burmese American.”

–Immigrant man of Burmese origin in mid-30s

“Since I was born … and raised here, I kind of always view myself as American first who just happened to be Asian or Chinese. So I actually don’t like the term Chinese American or Asian American. I’m American Asian or American Chinese. I view myself as American first.”

–U.S.-born man of Chinese origin in early 60s

“[I used to think of myself as] Filipino, but recently I started saying ‘Filipino American’ because I got [U.S.] citizenship. And it just sounds weird to say Filipino American, but I’m trying to … I want to accept it. I feel like it’s now marry-able to my identity.”

–Immigrant woman of Filipino origin in early 30s

For others, American identity is about the process of ‘becoming’ culturally American

Immigrant participants also emphasized how their experiences and time living in America inform their views of being an “American.” As a result, some started to see themselves as Americans after spending more than a decade in the U.S. One Taiwanese man considered himself an American since he knows more about the U.S. than Taiwan after living in the U.S. for over 52 years.

But for other immigrant participants, the process of “becoming” American is not about how long they have lived in the U.S., but rather how familiar they are with American culture and their ability to speak English with little to no accent. This is especially true for those whose first language is not English, as learning and speaking it without an accent can be a big challenge for some. One Bangladeshi participant shared that his pronunciation of “hot water” was very different from American English, resulting in confusions in communication. By contrast, those who were more confident in their English skills felt they can better understand American culture and values as a result, leading them to a stronger connection with an American identity.

“[My friends and family tease me for being Americanized when I go back to Japan.] I think I seem a little different to people who live in Japan. I don’t think they mean anything bad, and they [were] just joking, because I already know that I seem a little different to people who live in Japan.”

–Immigrant man of Japanese origin in mid-40s

“I value my Hmong culture, and language, and ethnicity, but I also do acknowledge, again, that I was born here in America and I’m grateful that I was born here, and I was given opportunities that my parents weren’t given opportunities for.”

–U.S.-born woman of Hmong origin in early 30s

During the focus group discussions about identity, a recurring theme emerged about the difference between how participants saw themselves and how others see them. When asked to elaborate on their experiences and their points of view, some participants shared experiences they had with people misidentifying their race or ethnicity. Others talked about their frustration with being labeled the “model minority.” In all these discussions, participants shed light on the negative impacts that mistaken assumptions and labels had on their lives.

All people see is ‘Asian’

For many, interactions with others (non-Asians and Asians alike) often required explaining their backgrounds, reacting to stereotypes, and for those from smaller origin groups in particular, correcting the misconception that being “Asian” means you come from one of the larger Asian ethnic groups. Several participants remarked that in their own experiences, when others think about Asians, they tend to think of someone who is Chinese. As one immigrant Filipino woman put it, “Interacting with [non-Asians in the U.S.], it’s hard. … Well, first, I look Spanish. I mean, I don’t look Asian, so would you guess – it’s like they have a vision of what an Asian [should] look like.” Similarly, an immigrant Indonesian man remarked how Americans tended to see Asians primarily through their physical features, which not all Asian groups share.

Several participants also described how the tendency to view Asians as a monolithic group can be even more common in the wake of the COVID-19 pandemic.

“The first [thing people think of me as] is just Chinese. ‘You guys are just Chinese.’ I’m not the only one who felt [this] after the COVID-19 outbreak. ‘Whether you’re Japanese, Korean, or Southeast Asian, you’re just Chinese [to Americans]. I should avoid you.’ I’ve felt this way before, but I think I’ve felt it a bit more after the COVID-19 outbreak.”

–Immigrant woman of Korean origin in early 30s

At the same time, other participants described their own experiences trying to convince others that they are Asian or Asian American. This was a common experience among Southeast Asian participants.

“I have to convince people I’m Asian, not Middle Eastern. … If you type in Asian or you say Asian, most people associate it with Chinese food, Japanese food, karate, and like all these things but then they don’t associate it with you.”

–U.S.-born man of Pakistani origin in early 30s

The model minority myth and its impact

“I’ve never really done the best academically, compared to all my other Asian peers too. I never really excelled. I wasn’t in honors. … Those stereotypes, I think really [have] taken a toll on my self-esteem.” Diane , documentary participant

Across focus groups, immigrant and U.S.-born participants described the challenges of the seemingly positive stereotypes of Asians as intelligent, gifted in technical roles and hardworking. Participants often referred to this as the “model minority myth.”

The label “model minority” was coined in the 1960s and has been used to characterize Asian Americans as financially and educationally successful and hardworking when compared with other groups. However, for many Asians living in the United States, these characterizations do not align with their lived experiences or reflect their socioeconomic backgrounds. Indeed, among Asian origin groups in the U.S., there are wide differences in economic and social experiences. 

Academic research on the model minority myth has pointed to its impact beyond Asian Americans and towards other racial and ethnic groups, especially Black Americans, in the U.S. Some argue that the model minority myth has been used to justify policies that overlook the historical circumstances and impacts of colonialism, slavery, discrimination and segregation on other non-White racial and ethnic groups.

Many participants noted ways in which the model minority myth has been harmful. For some, expectations based on the myth didn’t match their own experiences of coming from impoverished communities. Some also recalled experiences at school when they struggled to meet their teachers’ expectations in math and science.

“As an Asian person, I feel like there’s that stereotype that Asian students are high achievers academically. They’re good at math and science. … I was a pretty mediocre student, and math and science were actually my weakest subjects, so I feel like it’s either way you lose. Teachers expect you to fit a certain stereotype and if you’re not, then you’re a disappointment, but at the same time, even if you are good at math and science, that just means that you’re fitting a stereotype. It’s [actually] your own achievement, but your teachers might think, ‘Oh, it’s because they’re Asian,’ and that diminishes your achievement.”

–U.S.-born woman of Korean origin in late 20s

Some participants felt that even when being Asian worked in their favor in the job market, they encountered stereotypes that “Asians can do quality work with less compensation” or that “Asians would not complain about anything at work.”

“There is a joke from foreigners and even Asian Americans that says, ‘No matter what you do, Asians always do the best.’ You need to get A, not just B-plus. Otherwise, you’ll be a disgrace to the family. … Even Silicon Valley hires Asian because [an] Asian’s wage is cheaper but [they] can work better. When [work] visa overflow happens, they hire Asians like Chinese and Indian to work in IT fields because we are good at this and do not complain about anything.”

–Immigrant man of Thai origin in early 40s

Others expressed frustration that people were placing them in the model minority box. One Indian woman put it this way:

“Indian people and Asian people, like … our parents or grandparents are the ones who immigrated here … against all odds. … A lot of Indian and Asian people have succeeded and have done really well for themselves because they’ve worked themselves to the bone. So now the expectations [of] the newer generations who were born here are incredibly unrealistic and high. And you get that not only from your family and the Indian community, but you’re also getting it from all of the American people around you, expecting you to be … insanely good at math, play an instrument, you know how to do this, you know how to do that, but it’s not true. And it’s just living with those expectations, it’s difficult.”

–U.S.-born woman of Indian origin in early 20s

Whether U.S. born or immigrants, Asians are often seen by others as foreigners

“Being only not quite 10 years old, it was kind of exciting to ride on a bus to go someplace. But when we went to Pomona, the assembly center, we were stuck in one of the stalls they used for the animals.” Tokiko , documentary participant

Across all focus groups, participants highlighted a common question they are asked in America when meeting people for the first time: “Where are you really from?” For participants, this question implied that people think they are “foreigners,” even though they may be longtime residents or citizens of the United States or were born in the country. One man of Vietnamese origin shared his experience with strangers who assumed that he and his friends are North Korean. Perhaps even more hurtful, participants mentioned that this meant people had a preconceived notion of what an “American” is supposed to look like, sound like or act like. One Chinese woman said that White Americans treated people like herself as outsiders based on her skin color and appearance, even though she was raised in the U.S.

Many focus group participants also acknowledged the common stereotype of treating Asians as “forever foreigners.” Some immigrant participants said they felt exhausted from constantly being asked this question by people even when they speak perfect English with no accent. During the discussion, a Korean immigrant man recalled that someone had said to him, “You speak English well, but where are you from?” One Filipino participant shared her experience during the first six months in the U.S.:

“You know, I spoke English fine. But there were certain things that, you know, people constantly questioning you like, oh, where are you from? When did you come here? You know, just asking about your experience to the point where … you become fed up with it after a while.”

–Immigrant woman of Filipino origin in mid-30s

U.S.-born participants also talked about experiences when others asked where they are from. Many shared that they would not talk about their ethnic origin right away when answering such a question because it often led to misunderstandings and assumptions that they are immigrants.

“I always get that question of, you know, ‘Where are you from?’ and I’m like, ‘I’m from America.’ And then they’re like, ‘No. Where are you from-from ?’ and I’m like, ‘Yeah, my family is from Pakistan,’ so it’s like I always had like that dual identity even though it’s never attached to me because I am like, of Pakistani descent.”

–U.S.-born man of Pakistani origin in early 20s

One Korean woman born in the U.S. said that once people know she is Korean, they ask even more offensive questions such as “Are you from North or South Korea?” or “Do you still eat dogs?”

In a similar situation, this U.S.-born Indian woman shared her responses:

“I find that there’s a, ‘So but where are you from?’ Like even in professional settings when they feel comfortable enough to ask you. ‘So – so where are you from?’ ‘Oh, I was born in [names city], Colorado. Like at [the hospital], down the street.’ ‘No, but like where are you from?’ ‘My mother’s womb?’”

–U.S.-born woman of Indian origin in early 40s

Ignorance and misinformation about Asian identity can lead to contentious encounters

“I have dealt with kids who just gave up on their Sikh identity, cut their hair and groomed their beard and everything. They just wanted to fit in and not have to deal with it, especially [those] who are victim or bullied in any incident.” Surinder , documentary participant

In some cases, ignorance and misinformation about Asians in the U.S. lead to inappropriate comments or questions and uncomfortable or dangerous situations. Participants shared their frustration when others asked about their country of origin, and they then had to explain their identity or correct misunderstandings or stereotypes about their background. At other times, some participants faced ignorant comments about their ethnicity, which sometimes led to more contentious encounters. For example, some Indian or Pakistani participants talked about the attacks or verbal abuse they experienced from others blaming them for the 9/11 terrorist attacks. Others discussed the racial slurs directed toward them since the COVID-19 pandemic in 2020. Some Japanese participants recalled their families losing everything and being incarcerated during World War II and the long-term effect it had on their lives.

“I think like right now with the coronavirus, I think we’re just Chinese, Chinese American, well, just Asian American or Asians in general, you’re just going through the same struggles right now. Like everyone is just blaming whoever looks Asian about the virus. You don’t feel safe.”

–U.S.-born man of Chinese origin in early 30s

“At the beginning of the pandemic, a friend and I went to celebrate her birthday at a club and like these guys just kept calling us COVID.”

–U.S.-born woman of Korean origin in early 20s

“There [were] a lot of instances after 9/11. One day, somebody put a poster about 9/11 [in front of] my business. He was wearing a gun. … On the poster, it was written ‘you Arabs, go back to your country.’ And then someone came inside. He pointed his gun at me and said ‘Go back to your country.’”

–Immigrant man of Pakistani origin in mid-60s

“[My parents went through the] internment camps during World War II. And my dad, he was in high school, so he was – they were building the camps and then he was put into the Santa Anita horse track place, the stables there. And then they were sent – all the Japanese Americans were sent to different camps, right, during World War II and – in California. Yeah, and they lost everything, yeah.”

–U.S.-born woman of Japanese origin in mid-60s

As focus group participants contemplated their identity during the discussions, many talked about their sense of belonging in America. Although some felt frustrated with people misunderstanding their ethnic heritage, they didn’t take a negative view of life in America. Instead, many participants – both immigrant and U.S. born – took pride in their unique cultural and ethnic backgrounds. In these discussions, people gave their own definitions of America as a place with a diverse set of cultures, with their ethnic heritage being a part of it.

Taking pride in their unique cultures

“Being a Pakistani American, I’m proud. … Because I work hard, and I make true my dreams from here.” Shahid , documentary participant

Despite the challenges of adapting to life in America for immigrant participants or of navigating their dual cultural identity for U.S.-born ones, focus group participants called America their home. And while participants talked about their identities in different ways – ethnic identity, racial (Asian) identity, and being American – they take pride in their unique cultures. Many also expressed a strong sense of responsibility to give back or support their community, sharing their cultural heritage with others on their own terms.

“Right now it has been a little difficult. I think it has been for all Asians because of the COVID issue … but I’m glad that we’re all here [in America]. I think we should be proud to be here. I’m glad that our families have traveled here, and we can help make life better for communities, our families and ourselves. I think that’s really a wonderful thing. We can be those role models for a lot of the future, the younger folks. I hope that something I did in the last years will have impacted either my family, friends or students that I taught in other community things that I’ve done. So you hope that it helps someplace along the line.”

“I am very proud of my culture. … There is not a single Bengali at my workplace, but people know the name of my country. Maybe many years [later] – educated people know all about the country. So, I don’t have to explain that there is a small country next to India and Nepal. It’s beyond saying. People after all know Bangladesh. And there are so many Bengali present here as well. So, I am very proud to be a Bangladeshi.”

Where home is

When asked about the definition of home, some immigrant participants said home is where their families are located. Immigrants in the focus groups came to the United States by various paths, whether through work opportunities, reuniting with family or seeking a safe haven as refugees. Along their journey, some received support from family members, their local community or other individuals, while others overcame challenges by themselves. Either way, they take pride in establishing their home in America and can feel hurt when someone tells them to “go back to your country.” In response, one Laotian woman in her mid-40s said, “This is my home. My country. Go away.”

“If you ask me personally, I view my home as my house … then I would say my house is with my family because wherever I go, I cannot marry if I do not have my family so that is how I would answer.”

–Immigrant man of Hmong origin in late 30s

“[If somebody yelled at me ‘go back to your country’] I’d feel angry because this is my country! I live here. America is my country. I grew up here and worked here … I’d say, ‘This is my country! You go back to your country! … I will not go anywhere. This is my home. I will live here.’ That’s what I’d say.”

–Immigrant woman of Laotian origin in early 50s

‘American’ means to blend their unique cultural and ethnic heritage with that in the U.S.

“I want to teach my children two traditions – one American and one Vietnamese – so they can compare and choose for themselves the best route in life.” Helen , documentary participant (translated from Vietnamese)

Both U.S.-born and immigrant participants in the focus groups shared their experiences of navigating a dual cultural environment between their ethnic heritage and American culture. A common thread that emerged was that being Asian in America is a process of blending two or more identities as one.

“Yeah, I want to say that’s how I feel – because like thinking about it, I would call my dad Lao but I would call myself Laotian American because I think I’m a little more integrated in the American society and I’ve also been a little more Americanized, compared to my dad. So that’s how I would see it.”

–U.S.-born man of Laotian origin in late 20s

“I mean, Bangladeshi Americans who are here, we are carrying Bangladeshi culture, religion, food. I am also trying to be Americanized like the Americans. Regarding language, eating habits.”

–Immigrant man of Bangladeshi origin in mid-50s

“Just like there is Chinese American, Mexican American, Japanese American, Italian American, so there is Indian American. I don’t want to give up Indianness. I am American by nationality, but I am Indian by birth. So whenever I talk, I try to show both the flags as well, both Indian and American flags. Just because you make new relatives but don’t forget the old relatives.”

–Immigrant man of Indian origin in late 40s

Pew Research Center designed these focus groups to better understand how members of an ethnically diverse Asian population think about their place in America and life here. By including participants of different languages, immigration or refugee experiences, educational backgrounds, and income levels, this focus group study aimed to capture in people’s own words what it means to be Asian in America. The discussions in these groups may or may not resonate with all Asians living in the United States. Browse excerpts from our focus groups with the interactive quote sorter below, view a video documentary focused on the topics discussed in the focus groups, or tell us your story of belonging in America via social media. The focus group project is part of a broader research project studying the diverse experiences of Asians living in the U.S.

Read sortable quotes from our focus groups

Browse excerpts in the interactive quote sorter from focus group participants in response to the question “What does it mean to be [Vietnamese, Thai, Sri Lankan, Hmong, etc.] like yourself in America?” This interactive allows you to sort quotes from focus group participants by ethnic origin, nativity (U.S. born or born in another country), gender and age.

Video documentary

Videos throughout the data essay illustrate what focus group participants discussed. Those recorded in these videos did not participate in the focus groups but were sampled to have similar demographic characteristics and thematically relevant stories.

Watch the full video documentary and watch additional shorter video clips related to the themes of this data essay.

Share the story of your family and your identity

Did the voices in this data essay resonate? Share your story of what it means to be Asian in America with @pewresearch. Tell us your story by using the hashtag #BeingAsianInAmerica and @pewidentity on Twitter, as well as #BeingAsianInAmerica and @pewresearch on Instagram.

This cross-ethnic, comparative qualitative research project explores the identity, economic mobility, representation, and experiences of immigration and discrimination among the Asian population in the United States. The analysis is based on 66 focus groups we conducted virtually in the fall of 2021 and included 264 participants from across the U.S. More information about the groups and analysis can be found in this appendix .

Pew Research Center is a subsidiary of The Pew Charitable Trusts, its primary funder. This data essay was funded by The Pew Charitable Trusts, with generous support from the Chan Zuckerberg Initiative DAF, an advised fund of the Silicon Valley Community Foundation; the Robert Wood Johnson Foundation; the Henry Luce Foundation; The Wallace H. Coulter Foundation; The Dirk and Charlene Kabcenell Foundation; The Long Family Foundation; Lu-Hebert Fund; Gee Family Foundation; Joseph Cotchett; the Julian Abdey and Sabrina Moyle Charitable Fund; and Nanci Nishimura.

The accompanying video clips and video documentary were made possible by The Pew Charitable Trusts, with generous support from The Sobrato Family Foundation and The Long Family Foundation.

We would also like to thank the Leaders Forum for its thought leadership and valuable assistance in helping make this study possible. This is a collaborative effort based on the input and analysis of a number of individuals and experts at Pew Research Center and outside experts.

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Black is Beautiful: The Emergence of Black Culture and Identity in the 60s and 70s

The phrase “black is beautiful” referred to a broad embrace of black culture and identity. It called for an appreciation of the black past as a worthy legacy, and it inspired cultural pride in contemporary black achievements.

Pride and Power Black Americans donned styles connected to African heritage. Using a grooming tool like an Afro pick customized with a black fist was a way to proudly assert political and cultural allegiance to the Black Power movement.

(left) A wooden Afro-pick comb from Ghana, 1950. G ift of the Family of William & Mattye Reed.  2014.182.99 (right) Afro-pick manufactured by Eden Enterprise, Inc. The pick has a black molded plastic handle shaped like a raised fist. G ift of Elaine Nichols .  2014.125.1

A Cultural Revolution “Black is beautiful” also manifested itself in the arts and scholarship. Black writers used their creativity to support a black cultural revolution. Scholars urged black Americans to regain connections to the African continent. Some studied Swahili, a language spoken in Kenya, Tanzania and the southeastern regions of Africa.

Publication cover of "Negro Digest," July 1969.  2014.154.11

Across this country, young black men and women have been infected with a fever of affirmation. They are saying, ‘We are black and beautiful.’ Hoyt Fuller 1968

“I’m So Pretty” Muhammad Ali’s style of boxing boasted its own brand of beauty. His graceful footwork and charismatic confidence attracted audiences to his moves and his message. 

Icons of the Black Arts Movement The beginnings of the Black Arts Movement solidified around the arts-activism of Amiri Baraka (formerly LeRoi Jones) in the mid-1960s. A poet, playwright and publisher, Baraka was a founder of the Black Arts Repertory Theatre/School in Harlem and Spirit House in Newark, N.J., his hometown. Baraka’s initiatives on the East Coast were paralleled by black arts organizations in Atlanta, Chicago, Detroit, Los Angeles, New Orleans and San Francisco, leading to a national movement.

Poet, playwright and political activist Amiri Baraka addresses the 1972 National Black Political Convention in Gary, Ind. 

"Some people say we got a lot of malice Some say it's a lotta nerve But I say we won't quit movin' Until we get what we deserve ... Say it loud - I'm black and I'm proud!"

JAMES BROWN Lyrics from "Say It Loud - I'm Black and I'm Proud," 1968. © Warner Chappell Music, Inc.

Negro Es Bello II, by Elizabeth Catlett, 1969 Negro Es Bello translates from Spanish as “black is beautiful.” Placing those words alongside panther imagery, the artist connects black pride with Black Power.

"The Black Aesthetic" (Doubleday, 1971), by scholar Addison Gayle, are essays that call for black artists to create and evaluate their works based on criteria relevant to black life and culture. Their aesthetics, or the values of beauty associated with the works of art, should be a reflection of their African heritage and worldview, not European dogma, the contributors stated. A black aesthetic would embolden black people to honor their own beauty and power.

"The Black Aesthetic," by Addison Gayle

Race and Representation Problems of race and representation emerged in popular entertainment as well as in politics. In the 1967 film "Guess Who’s Coming to Dinner," audiences were encouraged to identify positively with Sidney Poitier’s portrayal of a well-mannered black doctor with a white fiancée, only six months after interracial marriage was made legal in all states. In Alex Haley's "Roots", the ground-breaking 1977 television mini-series, viewers were unapologetically confronted with the brutality and rupture of American slavery, and the horrors African Americans experienced at the hands of white slaveholders.

Shifting the Lens In 1967, interracial marriage gets a feel-good treatment in the film "Guess Who’s Coming to Dinner."  2013.108.9.1

(left) Lobby card for the film.

Popular Culture Prior to the mid-1960s, African Americans appeared in popular culture as musical entertainers, sports figures, and in stereotypical servant roles on screen. Empowered by the black cultural movement, African Americans increasingly demanded more roles and more realistic images of their lives, both in mainstream and black media. Black journalists used the talk-show format to air community concerns. Television programs featuring black actors attracted advertisers who tapped into a growing black consumer base.

"The Flip Wilson Show" This popular, one-hour variety shown ran on NBC from 1970-74.

(left) Time magazine (Vol. 99, No. 5) cover from 1972 featuring a drawing of Flip Wilson.  2014.183.4

"Julia" Diahann Carroll won a Golden Globe Award for Best TV Actress, Musical/Comedy in 1969 for "Julia" where she starred as a nurse, widow, and single mother in this situation comedy. Her role was one of the first portrayals of a black professional woman on television. 

Lunchbox printed with illustrations of actors from the sitcom "Julia," 1969.  2013.108.13ab

Having a Say Black journalists and filmmakers produced public affairs television programs in major cities. Community concerns and international affairs guided the shows, including "Say Brother" in Boston and "Right On!" in Cincinnati. "Soul!" and "Black Journal" were broadcast nationally. Their topics ranged from the Black Power Movement to women’s roles, religion, homosexuality and family values. Radio programs similarly focused on agenda items important for sustaining and empowering black communities.

The TV show "Like It Is" focused on issues relevant to the African American community, produced and aired on WABC-TV in New York City between 1968 and 2011. Gil Noble hosts this special episode (below) from 1983 which explores the life and legacy of Malcolm X and the CIA's covert war to destroy him, featuring interviews with confidants Earl Grant and Robert Haggins. 

We use the video player Able Player to provide captions and audio descriptions. Able Player performs best using web browsers Google Chrome, Firefox, and Edge. If you are using Safari as your browser, use the play button to continue the video after each audio description. We apologize for the inconvenience.

"Like It Is" was a public affairs television program, WABC-TV in New York.

Television is on the brink of a revolutionary change ... The stations are changing - not because they like black people but because black people, too, own the airwaves and are forcing them to change. Tony Brown 1970

Soul Train This televised musical program featured in-studio dancers showcasing the latest moves. The show brought African American cultural expression into millions of non-black households. Photo circa 1970.  

Diana Ross and Billy Dee Williams Star in "Mahogany"  Released in 1975, Mahogany was a romantic drama that also explored the serious issue of gentrification through William’s character, a political activist in Chicago.

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American Culture: Symbols, Social Dynamics, Holidays and More

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People often describe America as a "melting pot" since the American population is a blend of so many different groups, each one with its own histories, traditions and customs. This makes the United States one of the most culturally diverse countries in the world, with this diversity reflected in every facet of American culture .

That said, some aspects of American culture have combined to make it a thing that's all its own, and certain practices in America may not be standard in other countries. These cultural differences range from small oddities to strange American traditions that international students may find downright confusing.

Let's take a look at some key aspects that make the third largest country in the world so unique.

Diversity and Equality

Cultural symbols, personal space and social interactions, federal holidays, other special days and observances, educational systems, community structures, fast food in america, global influences on american cuisine, traditional american food, music and entertainment.

The term "melting pot" aptly describes how various ethnic groups, including Native Americans, Latin Americans, Black Americans and others, blend into the broader American society. Yet, each retains unique cultural traits.

From the Indigenous Americans, whose presence predates the founding of the nation, to the newest arrivals from nearly every region of the globe, the people who call this country home are continually reshaping and enriching the American identity.

However, just because America is a diverse nation doesn't mean it's a fair one. Minority groups, such as Indigenous Americans, Latin Americans and Black Americans, have struggled to exercise the same rights and freedoms that white citizens do.

In 1776, the country's founders drafted the Declaration of Independence , stating that "all men are created equal." Although there has been progress made toward the equal treatment of all American citizens, complex systems of oppression remain in place today, affecting individuals on account of their gender, race, social status and other factors.

American culture is known for its symbols. Political symbols include the stars and stripes of the country's flag, the Statue of Liberty, Uncle Sam , the White House, Mount Rushmore and the bald eagle (the national animal).

Certain landmarks or points of interest have also becomes symbols of America, such as the Golden Gate Bridge in San Francisco, the Hollywood Sign in Los Angeles, the Hoover Dam on the border between Arizona and Nevada, the Grand Canyon in the American Southwest, the Strip in Las Vegas and the Empire State Building in New York.

Iconic foods in America include apple pie , potato chips and hot dogs . Hamburgers and hot dogs, in particular, are staples at every football game and federal holiday gathering (hello, Fourth of July cookout), along with beer and other alcoholic beverages.

Pop Culture

Encompassing television shows, American music, and Hollywood films, pop culture serves as both an export and a mirror of the societal values in the United States. Pop culture symbols can change frequently, as TV shows, songs and movies go in and out of fashion.

However, some people have had long-lasting appeal, such as Michael Jordan, Marilyn Monroe , Elvis Presley and Babe Ruth .

Americans cherish their personal space and value nonverbal cues, such as facial expressions and basic signals in communication. For international students and others from different cultures, it's important to understand these subtleties in order to make American friends and, in general, foster connections with Americans.

For example, Americans like to maintain eye contact during exchanges so they can accurately interpret the other person's facial expressions. But outside of conversations, staring is considered rude. Also, Americans tend to bristle if people outside their family members stand or sit too close — unless, of course, the situation expressly calls for it.

The American attitude toward social interactions often includes a sense of openness and informality. Small talk is a major part of social etiquette that close friends and new acquaintances alike practice.

Topics like sports, the weather and pop culture are common and help bridge gaps between different backgrounds. However, bringing up topics like religion, politics, personal finances and other personal matters with people you aren't very close to might be considered rude. Americans generally consider these subjects to be more private.

The calendar in America features a range of federally recognized holidays :

• New Year's Day (Jan. 1)
• Birthday of Martin Luther King, Jr. (third Monday in January)
• Inauguration Day (Jan. 20; every 4 years following a presidential election)
• Washington's Birthday (also referred to as Presidents Day; third Monday in February)
• Memorial Day (last Monday in May)
• Juneteenth National Independence Day (June 19)
• Independence Day (also known as the Fourth of July ; July 4)
• Labor Day (first Monday in September)
• Columbus Day (second Monday in October)
• Veterans Day (Nov. 11)
• Thanksgiving Day (fourth Thursday in November)
• Christmas Day (Dec. 25)

Each holiday is intended to reflect the history or values of the American people and marks a time for family members and people in the community to gather.

Many Americans celebrate these holidays with a special evening meal or party. For example, people often cook and eat together on or around Memorial Day , Independence Day, Labor Day, Thanksgiving Day and Christmas Day.

Traditional meals vary from family to family but could include sweet potatoes during Thanksgiving or barbecue on Labor Day, highlighting the diverse culinary heritage from different regions and cultures. Other holidays, such as Veterans Day, have fewer associations with specific foods.

In American culture, it's traditional to enjoy a Champagne toast and share a kiss with a loved one at midnight.

Different groups of Americans celebrate various days throughout the year beyond just the federally recognized holidays. These days have a specific cultural, political or religious significance. A few include:

• Lunar New Year (a day in January or February)
• Super Bowl Sunday (second Sunday in February)
• Valentine's Day (Feb. 14)
• International Women's Day (March 8)
• St. Patrick's Day (March 17)
• Earth Day (April 22)
• Cinco de Mayo (May 5)
• Flag Day (second Sunday in June)
• Diwali (five or six days in the autumn)
• Yom Kippur (a day in September or October)
• Indigenous People's Day (second Monday in October)
• Halloween (Oct. 31)
• Election Day (first Tuesday in November)
• Hanukkah (eight days in December)
• Ramadan (29 to 30 days; start date varies year to year)

While none of the above are official holidays in the U.S., they are widely known and celebrated among those who hold them significant.

A traditional public education in America consists of kindergarten through high school (the 12th grade), spanning approximately ages 5 through 18. Parents also have the option of sending their children to private schools or educating their children at home. Some children also attend what people refer to as pre-kindergarten ("pre-k") or preschool.

Following high school, students may attend an institution of higher learning where they choose a specific area of study. Whether it's a community college, public university or private university, a student must fulfill certain admission requirements (usually an exam and a written statement) and pay fees to enroll and remain enrolled.

High schools and universities play a significant role in preparing students for various careers, including those in military service, professional vocations and even roles in a professional league as an athlete. Beyond this, many Americans consider going to college to be a rite of passage and a quintessential American experience.

English is the country's official language and therefore the official language in America's public school system. However, most high schools and universities require students to study a second language, with the most popular options being Spanish, French, German and Latin. Fewer schools offer Japanese, Chinese, Russian or other languages.

From a young age, many Americans learn the importance of community service, often participating in activities through schools and local organizations. Many children are also introduced to athletics when they're young, with children participating in their school's sports teams.

This fosters a sense of community in America's young people and, in many cases, reinforces their loyalty to the area in which they grow up.

Churches are another prevalent component of American culture, with many churches having built-in community networks. These might include shared mealtimes, gatherings for worship, volunteer events or educational opportunities.

With each passing year, fewer and fewer Americans belong to a church, synagogue or mosque. However, just under half of the people in the country's population still identify as churchgoers, and organized religion continues to influence many aspects of American culture and society at large.

Fast food restaurants are an emblematic aspect of American food and demonstrate both the fast-paced lifestyle and the entrepreneurial spirit that's prevalent in the country.

Fast food has traditionally included the following fare:

• buffalo wings
• chicken tenders and chicken nuggets
• french fries
• fried chicken
• onion rings
• potato chips

In recent years, the category has expanded to also encompass foods like tacos, burritos, pitas, sub sandwiches and other items.

In addition to fast food, Americans love dishes that have origins outside their home country. By and large, American food is a reflection of the country's cultural diversity, with many styles of cooking available.

Some chefs even combine the culinary influences of two or more cultures in a style known as fusion cooking. These are just some of the other cultures from which Americans enjoy or borrow culinary elements.

• Middle Eastern

There are certain styles of cooking that Americans identify with a particular region of the country. For example, southern cooking, which is especially popular in parts of the southeast U.S., features battered and fried foods, cornbread, fruit pies and other baked goods, jams, sweetened ice tea, and other dishes.

Another example of American food is Cajun cuisine, which people heavily associate with the region in and around Louisiana. Although Cajun cooking has its roots in French and African cooking styles, the area's early settlers evolved this type of cuisine into something wholly unique. Popular Cajun dishes in America include gumbo, boudin , jambalaya and boiled crawfish.

Closely related to Cajun cuisine is Creole cuisine, also called Louisiana Creole cuisine. Similar to Cajun food, Creole food is influenced by French and African cooking, but it also blends in elements from many other cultures and is not quite as spicy .

Specific dishes are popular in certain regions, such as baked beans in Boston, spam musubi in Hawaii and Texas toast in Texas, to name just a few. Additionally, barbecue is a popular American food in nearly every region in America, although the preferences regarding ingredients, flavors and cooking methods can differ depending on where you are.

American music genres like jazz, blues, and rock and roll, have roots in the Black communities but have a universal following. Country music and pop music are also popular in the U.S., with the most successful singers and musicians gaining legions of loyal fans.

Similarly, professional sports leagues, especially American football, not only dominate the sports landscape but also serve as communal festivities that bring together American people of all social statuses and backgrounds.

The most popular sports in America are football , basketball and baseball . In recent decades, hockey and soccer have increased in popularity. Events for NASCAR, the American car racing series, may draw as many as 175,000 spectators .

In addition to concerts and sports events, entertainment in America includes plays, musicals, stand-up comedy, dancing and art exhibitions.

We created this article in conjunction with AI technology, then made sure it was fact-checked and edited by a HowStuffWorks editor.

Please copy/paste the following text to properly cite this HowStuffWorks.com article:

Native American Cultural Values and Health Beliefs Essay

The objective.

Collaboration with the community increases the overall contribution to medicine. In the context of improving care for Native American people who are ill, an important challenge is to address disparities in attention to ethnicity. Moreover, attitudes and access to health care in these societies are often underdeveloped, requiring a range of skills to remedy the situation. Collaboration with communities and tribes can help understand the issues and improve the health status of this cultural and ethnic stratum.

Health Beliefs

Many Native American peoples view health as a holistic indicator and link spiritual, emotional, and bodily states together. Nature has traditionally been viewed as a source and assistant in healing, which does not promote medicine or trust in outsider practices. Moreover, the unification of spirit and body is largely religious and may interfere with necessary healing practices, even when a person’s life is threatened.

Health Practices

The use of medicinal plants, their properties, and their beliefs on par with ceremonial procedures is common in indigenous community beliefs. Nature is often considered by them as the main source of healing and life, which enhances the ecological nature of their worldview and implies the preservation of the environment for future generations. Moreover, such attitudes may contribute to the ancestral transmission of distrust of modern medicine.

Family Patterns

This culture values family and family relationships very highly, effectively dividing already small communities into clans. Most decisions cannot be made without the participation of respected family members and elders. Such family networks promote cohabitation and the genetic preservation of certain weaknesses (Blue Bird Jernigan et al., 2020). Cultural traditions enter into important points in the worldview of Native Americans, regardless of tribe, and influence patient behavior.

Communication Style

Indirect communication styles, quite common in Native American communities and environments, include body language, tone of voice, and other nonverbal cues. Moreover, metaphorical language and the use of pauses can contribute to misunderstandings among people who are communicating with this cultural stratum for the first time (Warne & Wescott, 2019). Showing respect and sensitivity to the patient’s culture and utterances can help establish the necessary level of relationship in the patient’s care process.

Space Orientation

For members of this ethnic background, it is especially important to respect their right to personal space. Moreover, in some cases, unreasonable touch can be seen as a personal insult. In interacting assertions of individuality and privacy with religion, interesting patterns have emerged that often imply the importance and spirituality of any interaction (Carter et al., 2019). Much of this requires the presence of family members or respected representatives of elders to ensure one’s peace of mind.

Time Orientation

For representatives of this cultural community, concentration on what is happening with parallel references to analogies of the past is very important. Given the belief in ancestral spirits and the importance of their previous generations, there is a noticeable tendency to repeat others’ deeds or beliefs within the boundaries of their tribe’s legends (1). Accepting death or illness as part of the cycle can be detrimental to healing and contribute to one’s opposition.

Nutritional Patterns

The food habits of the communities in question significantly impact the identity of these communities and the development of their culture. Food can be seen as a way of expressing cultural identity in addition to the means of subsistence (Warne & Wescott, 2019). Moreover, in many tribes, certain foods or plants are inextricably linked to notions of healing and ritual socialization (Warne & Wescott, 2019). This is why many Native Americans prefer natural foods and do not like to eat alone.

Pain Responses

Traditional treatments for pain attacks may include herbalistic, meditative, and physiological practices. Each person’s experience is very important to Native Americans and should be considered in treatment in medical settings. Specifics of marking and demonstration rules may also vary greatly by tribe and location. Indigenous peoples have historically viewed pain as an expected part of the natural course of life.

In Native American culture, giving birth and assisting in the perinatal process is often considered a sacred rite of passage. Having a partner at childbirth as an aid or midwife and using phytotherapy is still very common. Moreover, due to the negative experiences of the past, some modern isolated communities prefer to avoid state and professional childbirth assistance, which does not benefit the process.

Perinatal Care

Because of mistrust, Native American communities have much lower infant weights and high mortality rates. Moreover, the closed nature of such communities limits access to public health resources and provokes higher rates of maternal morbidity (Blue Bird Jernigan et al., 2020). Commitment to traditional practices contributes to delays in seeking routine medical care and can be detrimental to the health of newborns and women in labor.

Death and Dying

Death is a natural part of the life process in many Native American cultures. Traditional rituals and customs are often highlighted in the care and burial of the dying, and such ceremonies should not take place in a hospital setting. Such cultural sensitivities in caregiving must be understood in order to show respect and provide peace of mind to the relatives of the dying person.

Spirituality, Religion, and Faith

Spirituality is in many ways synonymous with Native American culture and implies that they are developed in this regard. Their beliefs include animalism, connection to nature, and adherence to centuries-old customs. Much of this can manifest itself in their superstition and refusal of certain medical procedures at certain times. In order to establish a trusting relationship, the interests of any patient must be considered, and the necessary level of spirituality must be maintained.

Prayer and Meditation

These practices are often the standard in continental indigenous cultures and are designed to promote healing in all aspects of the human condition. In many ways, they can be used in parallel with traditional therapies, phytotherapy, and modern, advanced medicine. Moreover, such practices are very important to patients, especially older patients, and should be respected by anyone interacting from the outside.

New Knowledge about the Group

The enormous diversity within the Native American group becomes evident when studying them in detail. However, it is possible to highlight common factors which were listed earlier. Spirituality, traditionalism, commonality, and distrust of the descendants of colonialists are among the unifying indicators of this cultural and ethnic group. In order to comply with the information received and to approach any patient appropriately, it is necessary to be aware of their spiritual and cultural practices and to give each person the right to their beliefs ( Cultural diversity , 2021).

The Knowledge Impact on the Cultural Group Care

The change in attitudes toward this cultural group could only have occurred in the deepening direction, as all ethnic groups are entitled to equal respect. The understanding of traditionalism and spirituality was reinforced, and the high birth of rituals and ceremonies in the lives of many group members was examined. The legacy of historical trauma, which may have distorted some perceptions and diminished trust in medicine, should not be forgotten. Moreover, basic knowledge about Native Americans emphasizes the depth of each individual and the need for more research on a case-by-case basis with the utmost respect and tolerance.

Blue Bird Jernigan, V., D’Amico, E. J., Duran, B., & Buchwald, D. (2020). Multilevel and community-level interventions with native Americans: Challenges and opportunities . Prevention Science: The Official Journal of the Society for Prevention Research , 21 (S1), 65–73. Web.

Carter, R. T., Johnson, V. E., Kirkinis, K., Roberson, K., Muchow, C., & Galgay, C. (2019). A meta-analytic review of racial discrimination: Relationships to health and culture . Race and Social Problems , 11 (1), 15–32. Web.

Cultural diversity in nursing: Understanding its importance . (2021). Regis College Online. Web.

Marion, L., Douglas, M., Lavin, M. A., Barr, N., Gazaway, S., Thomas, E., & Bickford, C. (2016). Implementing the new ANA standard 8: Culturally Congruent Practice . Online Journal of Issues in Nursing , 22 (1), 9. Web.

Ong-Flaherty, C. (2015). Critical cultural awareness and diversity in nursing: A minority perspective . Nurse Leader , 13 (5), 58–62. Web.

Warne, D., & Wescott, S. (2019). Social determinants of American Indian nutritional health . Current Developments in Nutrition , 3 (Suppl 2), 12–18. Web.

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Bibliography

IvyPanda . "Native American Cultural Values and Health Beliefs." February 27, 2024. https://ivypanda.com/essays/native-american-cultural-values-and-health-beliefs/.

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Cultural Relativity and Acceptance of Embryonic Stem Cell Research

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There is a debate about the ethical implications of using human embryos in stem cell research, which can be influenced by cultural, moral, and social values. This paper argues for an adaptable framework to accommodate diverse cultural and religious perspectives. By using an adaptive ethics model, research protections can reflect various populations and foster growth in stem cell research possibilities.

INTRODUCTION

Stem cell research combines biology, medicine, and technology, promising to alter health care and the understanding of human development. Yet, ethical contention exists because of individuals’ perceptions of using human embryos based on their various cultural, moral, and social values. While these disagreements concerning policy, use, and general acceptance have prompted the development of an international ethics policy, such a uniform approach can overlook the nuanced ethical landscapes between cultures. With diverse viewpoints in public health, a single global policy, especially one reflecting Western ethics or the ethics prevalent in high-income countries, is impractical. This paper argues for a culturally sensitive, adaptable framework for the use of embryonic stem cells. Stem cell policy should accommodate varying ethical viewpoints and promote an effective global dialogue. With an extension of an ethics model that can adapt to various cultures, we recommend localized guidelines that reflect the moral views of the people those guidelines serve.

Stem cells, characterized by their unique ability to differentiate into various cell types, enable the repair or replacement of damaged tissues. Two primary types of stem cells are somatic stem cells (adult stem cells) and embryonic stem cells. Adult stem cells exist in developed tissues and maintain the body’s repair processes. [1] Embryonic stem cells (ESC) are remarkably pluripotent or versatile, making them valuable in research. [2] However, the use of ESCs has sparked ethics debates. Considering the potential of embryonic stem cells, research guidelines are essential. The International Society for Stem Cell Research (ISSCR) provides international stem cell research guidelines. They call for “public conversations touching on the scientific significance as well as the societal and ethical issues raised by ESC research.” [3] The ISSCR also publishes updates about culturing human embryos 14 days post fertilization, suggesting local policies and regulations should continue to evolve as ESC research develops. [4]  Like the ISSCR, which calls for local law and policy to adapt to developing stem cell research given cultural acceptance, this paper highlights the importance of local social factors such as religion and culture.

I.     Global Cultural Perspective of Embryonic Stem Cells

Views on ESCs vary throughout the world. Some countries readily embrace stem cell research and therapies, while others have stricter regulations due to ethical concerns surrounding embryonic stem cells and when an embryo becomes entitled to moral consideration. The philosophical issue of when the “someone” begins to be a human after fertilization, in the morally relevant sense, [5] impacts when an embryo becomes not just worthy of protection but morally entitled to it. The process of creating embryonic stem cell lines involves the destruction of the embryos for research. [6] Consequently, global engagement in ESC research depends on social-cultural acceptability.

a.     US and Rights-Based Cultures

In the United States, attitudes toward stem cell therapies are diverse. The ethics and social approaches, which value individualism, [7] trigger debates regarding the destruction of human embryos, creating a complex regulatory environment. For example, the 1996 Dickey-Wicker Amendment prohibited federal funding for the creation of embryos for research and the destruction of embryos for “more than allowed for research on fetuses in utero.” [8] Following suit, in 2001, the Bush Administration heavily restricted stem cell lines for research. However, the Stem Cell Research Enhancement Act of 2005 was proposed to help develop ESC research but was ultimately vetoed. [9] Under the Obama administration, in 2009, an executive order lifted restrictions allowing for more development in this field. [10] The flux of research capacity and funding parallels the different cultural perceptions of human dignity of the embryo and how it is socially presented within the country’s research culture. [11]

b.     Ubuntu and Collective Cultures

African bioethics differs from Western individualism because of the different traditions and values. African traditions, as described by individuals from South Africa and supported by some studies in other African countries, including Ghana and Kenya, follow the African moral philosophies of Ubuntu or Botho and Ukama , which “advocates for a form of wholeness that comes through one’s relationship and connectedness with other people in the society,” [12] making autonomy a socially collective concept. In this context, for the community to act autonomously, individuals would come together to decide what is best for the collective. Thus, stem cell research would require examining the value of the research to society as a whole and the use of the embryos as a collective societal resource. If society views the source as part of the collective whole, and opposes using stem cells, compromising the cultural values to pursue research may cause social detachment and stunt research growth. [13] Based on local culture and moral philosophy, the permissibility of stem cell research depends on how embryo, stem cell, and cell line therapies relate to the community as a whole. Ubuntu is the expression of humanness, with the person’s identity drawn from the “’I am because we are’” value. [14] The decision in a collectivistic culture becomes one born of cultural context, and individual decisions give deference to others in the society.

Consent differs in cultures where thought and moral philosophy are based on a collective paradigm. So, applying Western bioethical concepts is unrealistic. For one, Africa is a diverse continent with many countries with different belief systems, access to health care, and reliance on traditional or Western medicines. Where traditional medicine is the primary treatment, the “’restrictive focus on biomedically-related bioethics’” [is] problematic in African contexts because it neglects bioethical issues raised by traditional systems.” [15] No single approach applies in all areas or contexts. Rather than evaluating the permissibility of ESC research according to Western concepts such as the four principles approach, different ethics approaches should prevail.

Another consideration is the socio-economic standing of countries. In parts of South Africa, researchers have not focused heavily on contributing to the stem cell discourse, either because it is not considered health care or a health science priority or because resources are unavailable. [16] Each country’s priorities differ given different social, political, and economic factors. In South Africa, for instance, areas such as maternal mortality, non-communicable diseases, telemedicine, and the strength of health systems need improvement and require more focus [17] Stem cell research could benefit the population, but it also could divert resources from basic medical care. Researchers in South Africa adhere to the National Health Act and Medicines Control Act in South Africa and international guidelines; however, the Act is not strictly enforced, and there is no clear legislation for research conduct or ethical guidelines. [18]

Some parts of Africa condemn stem cell research. For example, 98.2 percent of the Tunisian population is Muslim. [19] Tunisia does not permit stem cell research because of moral conflict with a Fatwa. Religion heavily saturates the regulation and direction of research. [20] Stem cell use became permissible for reproductive purposes only recently, with tight restrictions preventing cells from being used in any research other than procedures concerning ART/IVF.  Their use is conditioned on consent, and available only to married couples. [21] The community's receptiveness to stem cell research depends on including communitarian African ethics.

c.     Asia

Some Asian countries also have a collective model of ethics and decision making. [22] In China, the ethics model promotes a sincere respect for life or human dignity, [23] based on protective medicine. This model, influenced by Traditional Chinese Medicine (TCM), [24] recognizes Qi as the vital energy delivered via the meridians of the body; it connects illness to body systems, the body’s entire constitution, and the universe for a holistic bond of nature, health, and quality of life. [25] Following a protective ethics model, and traditional customs of wholeness, investment in stem cell research is heavily desired for its applications in regenerative therapies, disease modeling, and protective medicines. In a survey of medical students and healthcare practitioners, 30.8 percent considered stem cell research morally unacceptable while 63.5 percent accepted medical research using human embryonic stem cells. Of these individuals, 89.9 percent supported increased funding for stem cell research. [26] The scientific community might not reflect the overall population. From 1997 to 2019, China spent a total of $576 million (USD) on stem cell research at 8,050 stem cell programs, increased published presence from 0.6 percent to 14.01 percent of total global stem cell publications as of 2014, and made significant strides in cell-based therapies for various medical conditions. [27] However, while China has made substantial investments in stem cell research and achieved notable progress in clinical applications, concerns linger regarding ethical oversight and transparency. [28] For example, the China Biosecurity Law, promoted by the National Health Commission and China Hospital Association, attempted to mitigate risks by introducing an institutional review board (IRB) in the regulatory bodies. 5800 IRBs registered with the Chinese Clinical Trial Registry since 2021. [29] However, issues still need to be addressed in implementing effective IRB review and approval procedures.

The substantial government funding and focus on scientific advancement have sometimes overshadowed considerations of regional cultures, ethnic minorities, and individual perspectives, particularly evident during the one-child policy era. As government policy adapts to promote public stability, such as the change from the one-child to the two-child policy, [30] research ethics should also adapt to ensure respect for the values of its represented peoples.

Japan is also relatively supportive of stem cell research and therapies. Japan has a more transparent regulatory framework, allowing for faster approval of regenerative medicine products, which has led to several advanced clinical trials and therapies. [31] South Korea is also actively engaged in stem cell research and has a history of breakthroughs in cloning and embryonic stem cells. [32] However, the field is controversial, and there are issues of scientific integrity. For example, the Korean FDA fast-tracked products for approval, [33] and in another instance, the oocyte source was unclear and possibly violated ethical standards. [34] Trust is important in research, as it builds collaborative foundations between colleagues, trial participant comfort, open-mindedness for complicated and sensitive discussions, and supports regulatory procedures for stakeholders. There is a need to respect the culture’s interest, engagement, and for research and clinical trials to be transparent and have ethical oversight to promote global research discourse and trust.

d.     Middle East

Countries in the Middle East have varying degrees of acceptance of or restrictions to policies related to using embryonic stem cells due to cultural and religious influences. Saudi Arabia has made significant contributions to stem cell research, and conducts research based on international guidelines for ethical conduct and under strict adherence to guidelines in accordance with Islamic principles. Specifically, the Saudi government and people require ESC research to adhere to Sharia law. In addition to umbilical and placental stem cells, [35] Saudi Arabia permits the use of embryonic stem cells as long as they come from miscarriages, therapeutic abortions permissible by Sharia law, or are left over from in vitro fertilization and donated to research. [36] Laws and ethical guidelines for stem cell research allow the development of research institutions such as the King Abdullah International Medical Research Center, which has a cord blood bank and a stem cell registry with nearly 10,000 donors. [37] Such volume and acceptance are due to the ethical ‘permissibility’ of the donor sources, which do not conflict with religious pillars. However, some researchers err on the side of caution, choosing not to use embryos or fetal tissue as they feel it is unethical to do so. [38]

Jordan has a positive research ethics culture. [39] However, there is a significant issue of lack of trust in researchers, with 45.23 percent (38.66 percent agreeing and 6.57 percent strongly agreeing) of Jordanians holding a low level of trust in researchers, compared to 81.34 percent of Jordanians agreeing that they feel safe to participate in a research trial. [40] Safety testifies to the feeling of confidence that adequate measures are in place to protect participants from harm, whereas trust in researchers could represent the confidence in researchers to act in the participants’ best interests, adhere to ethical guidelines, provide accurate information, and respect participants’ rights and dignity. One method to improve trust would be to address communication issues relevant to ESC. Legislation surrounding stem cell research has adopted specific language, especially concerning clarification “between ‘stem cells’ and ‘embryonic stem cells’” in translation. [41] Furthermore, legislation “mandates the creation of a national committee… laying out specific regulations for stem-cell banking in accordance with international standards.” [42] This broad regulation opens the door for future global engagement and maintains transparency. However, these regulations may also constrain the influence of research direction, pace, and accessibility of research outcomes.

e.     Europe

In the European Union (EU), ethics is also principle-based, but the principles of autonomy, dignity, integrity, and vulnerability are interconnected. [43] As such, the opportunity for cohesion and concessions between individuals’ thoughts and ideals allows for a more adaptable ethics model due to the flexible principles that relate to the human experience The EU has put forth a framework in its Convention for the Protection of Human Rights and Dignity of the Human Being allowing member states to take different approaches. Each European state applies these principles to its specific conventions, leading to or reflecting different acceptance levels of stem cell research. [44]

For example, in Germany, Lebenzusammenhang , or the coherence of life, references integrity in the unity of human culture. Namely, the personal sphere “should not be subject to external intervention.” [45]  Stem cell interventions could affect this concept of bodily completeness, leading to heavy restrictions. Under the Grundgesetz, human dignity and the right to life with physical integrity are paramount. [46] The Embryo Protection Act of 1991 made producing cell lines illegal. Cell lines can be imported if approved by the Central Ethics Commission for Stem Cell Research only if they were derived before May 2007. [47] Stem cell research respects the integrity of life for the embryo with heavy specifications and intense oversight. This is vastly different in Finland, where the regulatory bodies find research more permissible in IVF excess, but only up to 14 days after fertilization. [48] Spain’s approach differs still, with a comprehensive regulatory framework. [49] Thus, research regulation can be culture-specific due to variations in applied principles. Diverse cultures call for various approaches to ethical permissibility. [50] Only an adaptive-deliberative model can address the cultural constructions of self and achieve positive, culturally sensitive stem cell research practices. [51]

II.     Religious Perspectives on ESC

Embryonic stem cell sources are the main consideration within religious contexts. While individuals may not regard their own religious texts as authoritative or factual, religion can shape their foundations or perspectives.

The Qur'an states:

“And indeed We created man from a quintessence of clay. Then We placed within him a small quantity of nutfa (sperm to fertilize) in a safe place. Then We have fashioned the nutfa into an ‘alaqa (clinging clot or cell cluster), then We developed the ‘alaqa into mudgha (a lump of flesh), and We made mudgha into bones, and clothed the bones with flesh, then We brought it into being as a new creation. So Blessed is Allah, the Best of Creators.” [52]

Many scholars of Islam estimate the time of soul installment, marked by the angel breathing in the soul to bring the individual into creation, as 120 days from conception. [53] Personhood begins at this point, and the value of life would prohibit research or experimentation that could harm the individual. If the fetus is more than 120 days old, the time ensoulment is interpreted to occur according to Islamic law, abortion is no longer permissible. [54] There are a few opposing opinions about early embryos in Islamic traditions. According to some Islamic theologians, there is no ensoulment of the early embryo, which is the source of stem cells for ESC research. [55]

In Buddhism, the stance on stem cell research is not settled. The main tenets, the prohibition against harming or destroying others (ahimsa) and the pursuit of knowledge (prajña) and compassion (karuna), leave Buddhist scholars and communities divided. [56] Some scholars argue stem cell research is in accordance with the Buddhist tenet of seeking knowledge and ending human suffering. Others feel it violates the principle of not harming others. Finding the balance between these two points relies on the karmic burden of Buddhist morality. In trying to prevent ahimsa towards the embryo, Buddhist scholars suggest that to comply with Buddhist tenets, research cannot be done as the embryo has personhood at the moment of conception and would reincarnate immediately, harming the individual's ability to build their karmic burden. [57] On the other hand, the Bodhisattvas, those considered to be on the path to enlightenment or Nirvana, have given organs and flesh to others to help alleviate grieving and to benefit all. [58] Acceptance varies on applied beliefs and interpretations.

Catholicism does not support embryonic stem cell research, as it entails creation or destruction of human embryos. This destruction conflicts with the belief in the sanctity of life. For example, in the Old Testament, Genesis describes humanity as being created in God’s image and multiplying on the Earth, referencing the sacred rights to human conception and the purpose of development and life. In the Ten Commandments, the tenet that one should not kill has numerous interpretations where killing could mean murder or shedding of the sanctity of life, demonstrating the high value of human personhood. In other books, the theological conception of when life begins is interpreted as in utero, [59] highlighting the inviolability of life and its formation in vivo to make a religious point for accepting such research as relatively limited, if at all. [60] The Vatican has released ethical directives to help apply a theological basis to modern-day conflicts. The Magisterium of the Church states that “unless there is a moral certainty of not causing harm,” experimentation on fetuses, fertilized cells, stem cells, or embryos constitutes a crime. [61] Such procedures would not respect the human person who exists at these stages, according to Catholicism. Damages to the embryo are considered gravely immoral and illicit. [62] Although the Catholic Church officially opposes abortion, surveys demonstrate that many Catholic people hold pro-choice views, whether due to the context of conception, stage of pregnancy, threat to the mother’s life, or for other reasons, demonstrating that practicing members can also accept some but not all tenets. [63]

Some major Jewish denominations, such as the Reform, Conservative, and Reconstructionist movements, are open to supporting ESC use or research as long as it is for saving a life. [64] Within Judaism, the Talmud, or study, gives personhood to the child at birth and emphasizes that life does not begin at conception: [65]

“If she is found pregnant, until the fortieth day it is mere fluid,” [66]

Whereas most religions prioritize the status of human embryos, the Halakah (Jewish religious law) states that to save one life, most other religious laws can be ignored because it is in pursuit of preservation. [67] Stem cell research is accepted due to application of these religious laws.

We recognize that all religions contain subsets and sects. The variety of environmental and cultural differences within religious groups requires further analysis to respect the flexibility of religious thoughts and practices. We make no presumptions that all cultures require notions of autonomy or morality as under the common morality theory , which asserts a set of universal moral norms that all individuals share provides moral reasoning and guides ethical decisions. [68] We only wish to show that the interaction with morality varies between cultures and countries.

III.     A Flexible Ethical Approach

The plurality of different moral approaches described above demonstrates that there can be no universally acceptable uniform law for ESC on a global scale. Instead of developing one standard, flexible ethical applications must be continued. We recommend local guidelines that incorporate important cultural and ethical priorities.

While the Declaration of Helsinki is more relevant to people in clinical trials receiving ESC products, in keeping with the tradition of protections for research subjects, consent of the donor is an ethical requirement for ESC donation in many jurisdictions including the US, Canada, and Europe. [69] The Declaration of Helsinki provides a reference point for regulatory standards and could potentially be used as a universal baseline for obtaining consent prior to gamete or embryo donation.

For instance, in Columbia University’s egg donor program for stem cell research, donors followed standard screening protocols and “underwent counseling sessions that included information as to the purpose of oocyte donation for research, what the oocytes would be used for, the risks and benefits of donation, and process of oocyte stimulation” to ensure transparency for consent. [70] The program helped advance stem cell research and provided clear and safe research methods with paid participants. Though paid participation or covering costs of incidental expenses may not be socially acceptable in every culture or context, [71] and creating embryos for ESC research is illegal in many jurisdictions, Columbia’s program was effective because of the clear and honest communications with donors, IRBs, and related stakeholders.  This example demonstrates that cultural acceptance of scientific research and of the idea that an egg or embryo does not have personhood is likely behind societal acceptance of donating eggs for ESC research. As noted, many countries do not permit the creation of embryos for research.

Proper communication and education regarding the process and purpose of stem cell research may bolster comprehension and garner more acceptance. “Given the sensitive subject material, a complete consent process can support voluntary participation through trust, understanding, and ethical norms from the cultures and morals participants value. This can be hard for researchers entering countries of different socioeconomic stability, with different languages and different societal values. [72]

An adequate moral foundation in medical ethics is derived from the cultural and religious basis that informs knowledge and actions. [73] Understanding local cultural and religious values and their impact on research could help researchers develop humility and promote inclusion.

IV.     Concerns

Some may argue that if researchers all adhere to one ethics standard, protection will be satisfied across all borders, and the global public will trust researchers. However, defining what needs to be protected and how to define such research standards is very specific to the people to which standards are applied. We suggest that applying one uniform guide cannot accurately protect each individual because we all possess our own perceptions and interpretations of social values. [74] Therefore, the issue of not adjusting to the moral pluralism between peoples in applying one standard of ethics can be resolved by building out ethics models that can be adapted to different cultures and religions.

Other concerns include medical tourism, which may promote health inequities. [75] Some countries may develop and approve products derived from ESC research before others, compromising research ethics or drug approval processes. There are also concerns about the sale of unauthorized stem cell treatments, for example, those without FDA approval in the United States. Countries with robust research infrastructures may be tempted to attract medical tourists, and some customers will have false hopes based on aggressive publicity of unproven treatments. [76]

For example, in China, stem cell clinics can market to foreign clients who are not protected under the regulatory regimes. Companies employ a marketing strategy of “ethically friendly” therapies. Specifically, in the case of Beike, China’s leading stem cell tourism company and sprouting network, ethical oversight of administrators or health bureaus at one site has “the unintended consequence of shifting questionable activities to another node in Beike's diffuse network.” [77] In contrast, Jordan is aware of stem cell research’s potential abuse and its own status as a “health-care hub.” Jordan’s expanded regulations include preserving the interests of individuals in clinical trials and banning private companies from ESC research to preserve transparency and the integrity of research practices. [78]

The social priorities of the community are also a concern. The ISSCR explicitly states that guidelines “should be periodically revised to accommodate scientific advances, new challenges, and evolving social priorities.” [79] The adaptable ethics model extends this consideration further by addressing whether research is warranted given the varying degrees of socioeconomic conditions, political stability, and healthcare accessibilities and limitations. An ethical approach would require discussion about resource allocation and appropriate distribution of funds. [80]

While some religions emphasize the sanctity of life from conception, which may lead to public opposition to ESC research, others encourage ESC research due to its potential for healing and alleviating human pain. Many countries have special regulations that balance local views on embryonic personhood, the benefits of research as individual or societal goods, and the protection of human research subjects. To foster understanding and constructive dialogue, global policy frameworks should prioritize the protection of universal human rights, transparency, and informed consent. In addition to these foundational global policies, we recommend tailoring local guidelines to reflect the diverse cultural and religious perspectives of the populations they govern. Ethics models should be adapted to local populations to effectively establish research protections, growth, and possibilities of stem cell research.

For example, in countries with strong beliefs in the moral sanctity of embryos or heavy religious restrictions, an adaptive model can allow for discussion instead of immediate rejection. In countries with limited individual rights and voice in science policy, an adaptive model ensures cultural, moral, and religious views are taken into consideration, thereby building social inclusion. While this ethical consideration by the government may not give a complete voice to every individual, it will help balance policies and maintain the diverse perspectives of those it affects. Embracing an adaptive ethics model of ESC research promotes open-minded dialogue and respect for the importance of human belief and tradition. By actively engaging with cultural and religious values, researchers can better handle disagreements and promote ethical research practices that benefit each society.

This brief exploration of the religious and cultural differences that impact ESC research reveals the nuances of relative ethics and highlights a need for local policymakers to apply a more intense adaptive model.

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Culturally, autonomy practices follow a relational autonomy approach based on a paternalistic deontological health care model. The adherence to strict international research policies and religious pillars within the regulatory environment is a great foundation for research ethics. However, there is a need to develop locally targeted ethics approaches for research (as called for in Alahmad, G., Aljohani, S., & Najjar, M. F. (2020). Ethical challenges regarding the use of stem cells: interviews with researchers from Saudi Arabia. BMC medical ethics, 21(1), 35. https://doi.org/10.1186/s12910-020-00482-6), this decision-making approach may help advise a research decision model. For more on the clinical cultural autonomy approaches, see: Alabdullah, Y. Y., Alzaid, E., Alsaad, S., Alamri, T., Alolayan, S. W., Bah, S., & Aljoudi, A. S. (2022). Autonomy and paternalism in Shared decision‐making in a Saudi Arabian tertiary hospital: A cross‐sectional study. Developing World Bioethics , 23 (3), 260–268. https://doi.org/10.1111/dewb.12355 ; Bukhari, A. A. (2017). Universal Principles of Bioethics and Patient Rights in Saudi Arabia (Doctoral dissertation, Duquesne University). https://dsc.duq.edu/etd/124; Ladha, S., Nakshawani, S. A., Alzaidy, A., & Tarab, B. (2023, October 26). Islam and Bioethics: What We All Need to Know . Columbia University School of Professional Studies. https://sps.columbia.edu/events/islam-and-bioethics-what-we-all-need-know

[39] Ababneh, M. A., Al-Azzam, S. I., Alzoubi, K., Rababa’h, A., & Al Demour, S. (2021). Understanding and attitudes of the Jordanian public about clinical research ethics.  Research Ethics ,  17 (2), 228-241.  https://doi.org/10.1177/1747016120966779

[40] Ababneh, M. A., Al-Azzam, S. I., Alzoubi, K., Rababa’h, A., & Al Demour, S. (2021). Understanding and attitudes of the Jordanian public about clinical research ethics.  Research Ethics ,  17 (2), 228-241.  https://doi.org/10.1177/1747016120966779

[41] Dajani, R. (2014). Jordan’s stem-cell law can guide the Middle East.  Nature  510, 189. https://doi.org/10.1038/510189a

[42] Dajani, R. (2014). Jordan’s stem-cell law can guide the Middle East.  Nature  510, 189. https://doi.org/10.1038/510189a

[43] The EU’s definition of autonomy relates to the capacity for creating ideas, moral insight, decisions, and actions without constraint, personal responsibility, and informed consent. However, the EU views autonomy as not completely able to protect individuals and depends on other principles, such as dignity, which “expresses the intrinsic worth and fundamental equality of all human beings.” Rendtorff, J.D., Kemp, P. (2019). Four Ethical Principles in European Bioethics and Biolaw: Autonomy, Dignity, Integrity and Vulnerability. In: Valdés, E., Lecaros, J. (eds) Biolaw and Policy in the Twenty-First Century. International Library of Ethics, Law, and the New Medicine, vol 78. Springer, Cham. https://doi.org/10.1007/978-3-030-05903-3_3

[44] Council of Europe. Convention for the protection of Human Rights and Dignity of the Human Being with regard to the Application of Biology and Medicine: Convention on Human Rights and Biomedicine (ETS No. 164) https://www.coe.int/en/web/conventions/full-list?module=treaty-detail&treatynum=164 (forbidding the creation of embryos for research purposes only, and suggests embryos in vitro have protections.); Also see Drabiak-Syed B. K. (2013). New President, New Human Embryonic Stem Cell Research Policy: Comparative International Perspectives and Embryonic Stem Cell Research Laws in France.  Biotechnology Law Report ,  32 (6), 349–356. https://doi.org/10.1089/blr.2013.9865

[45] Rendtorff, J.D., Kemp, P. (2019). Four Ethical Principles in European Bioethics and Biolaw: Autonomy, Dignity, Integrity and Vulnerability. In: Valdés, E., Lecaros, J. (eds) Biolaw and Policy in the Twenty-First Century. International Library of Ethics, Law, and the New Medicine, vol 78. Springer, Cham. https://doi.org/10.1007/978-3-030-05903-3_3

[46] Tomuschat, C., Currie, D. P., Kommers, D. P., & Kerr, R. (Trans.). (1949, May 23). Basic law for the Federal Republic of Germany. https://www.btg-bestellservice.de/pdf/80201000.pdf

[47] Regulation of Stem Cell Research in Germany . Eurostemcell. (2017, April 26). https://www.eurostemcell.org/regulation-stem-cell-research-germany

[48] Regulation of Stem Cell Research in Finland . Eurostemcell. (2017, April 26). https://www.eurostemcell.org/regulation-stem-cell-research-finland

[49] Regulation of Stem Cell Research in Spain . Eurostemcell. (2017, April 26). https://www.eurostemcell.org/regulation-stem-cell-research-spain

[50] Some sources to consider regarding ethics models or regulatory oversights of other cultures not covered:

Kara MA. Applicability of the principle of respect for autonomy: the perspective of Turkey. J Med Ethics. 2007 Nov;33(11):627-30. doi: 10.1136/jme.2006.017400. PMID: 17971462; PMCID: PMC2598110.

Ugarte, O. N., & Acioly, M. A. (2014). The principle of autonomy in Brazil: one needs to discuss it ...  Revista do Colegio Brasileiro de Cirurgioes ,  41 (5), 374–377. https://doi.org/10.1590/0100-69912014005013

Bharadwaj, A., & Glasner, P. E. (2012). Local cells, global science: The rise of embryonic stem cell research in India . Routledge.

For further research on specific European countries regarding ethical and regulatory framework, we recommend this database: Regulation of Stem Cell Research in Europe . Eurostemcell. (2017, April 26). https://www.eurostemcell.org/regulation-stem-cell-research-europe   

[51] Klitzman, R. (2006). Complications of culture in obtaining informed consent. The American Journal of Bioethics, 6(1), 20–21. https://doi.org/10.1080/15265160500394671 see also: Ekmekci, P. E., & Arda, B. (2017). Interculturalism and Informed Consent: Respecting Cultural Differences without Breaching Human Rights.  Cultura (Iasi, Romania) ,  14 (2), 159–172.; For why trust is important in research, see also: Gray, B., Hilder, J., Macdonald, L., Tester, R., Dowell, A., & Stubbe, M. (2017). Are research ethics guidelines culturally competent?  Research Ethics ,  13 (1), 23-41.  https://doi.org/10.1177/1747016116650235

[52] The Qur'an  (M. Khattab, Trans.). (1965). Al-Mu’minun, 23: 12-14. https://quran.com/23

[53] Lenfest, Y. (2017, December 8). Islam and the beginning of human life . Bill of Health. https://blog.petrieflom.law.harvard.edu/2017/12/08/islam-and-the-beginning-of-human-life/

[54] Aksoy, S. (2005). Making regulations and drawing up legislation in Islamic countries under conditions of uncertainty, with special reference to embryonic stem cell research. Journal of Medical Ethics , 31: 399-403.; see also: Mahmoud, Azza. "Islamic Bioethics: National Regulations and Guidelines of Human Stem Cell Research in the Muslim World." Master's thesis, Chapman University, 2022. https://doi.org/10.36837/ chapman.000386

[55] Rashid, R. (2022). When does Ensoulment occur in the Human Foetus. Journal of the British Islamic Medical Association , 12 (4). ISSN 2634 8071. https://www.jbima.com/wp-content/uploads/2023/01/2-Ethics-3_-Ensoulment_Rafaqat.pdf.

[56] Sivaraman, M. & Noor, S. (2017). Ethics of embryonic stem cell research according to Buddhist, Hindu, Catholic, and Islamic religions: perspective from Malaysia. Asian Biomedicine,8(1) 43-52.  https://doi.org/10.5372/1905-7415.0801.260

[57] Jafari, M., Elahi, F., Ozyurt, S. & Wrigley, T. (2007). 4. Religious Perspectives on Embryonic Stem Cell Research. In K. Monroe, R. Miller & J. Tobis (Ed.),  Fundamentals of the Stem Cell Debate: The Scientific, Religious, Ethical, and Political Issues  (pp. 79-94). Berkeley: University of California Press.  https://escholarship.org/content/qt9rj0k7s3/qt9rj0k7s3_noSplash_f9aca2e02c3777c7fb76ea768ba458f0.pdf https://doi.org/10.1525/9780520940994-005

[58] Lecso, P. A. (1991). The Bodhisattva Ideal and Organ Transplantation.  Journal of Religion and Health ,  30 (1), 35–41. http://www.jstor.org/stable/27510629 ; Bodhisattva, S. (n.d.). The Key of Becoming a Bodhisattva . A Guide to the Bodhisattva Way of Life. http://www.buddhism.org/Sutras/2/BodhisattvaWay.htm

[59] There is no explicit religious reference to when life begins or how to conduct research that interacts with the concept of life. However, these are relevant verses pertaining to how the fetus is viewed. (( King James Bible . (1999). Oxford University Press. (original work published 1769))

Jerimiah 1: 5 “Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee…”

In prophet Jerimiah’s insight, God set him apart as a person known before childbirth, a theme carried within the Psalm of David.

Psalm 139: 13-14 “…Thou hast covered me in my mother's womb. I will praise thee; for I am fearfully and wonderfully made…”

These verses demonstrate David’s respect for God as an entity that would know of all man’s thoughts and doings even before birth.

[60] It should be noted that abortion is not supported as well.

[61] The Vatican. (1987, February 22). Instruction on Respect for Human Life in Its Origin and on the Dignity of Procreation Replies to Certain Questions of the Day . Congregation For the Doctrine of the Faith. https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19870222_respect-for-human-life_en.html

[62] The Vatican. (2000, August 25). Declaration On the Production and the Scientific and Therapeutic Use of Human Embryonic Stem Cells . Pontifical Academy for Life. https://www.vatican.va/roman_curia/pontifical_academies/acdlife/documents/rc_pa_acdlife_doc_20000824_cellule-staminali_en.html ; Ohara, N. (2003). Ethical Consideration of Experimentation Using Living Human Embryos: The Catholic Church’s Position on Human Embryonic Stem Cell Research and Human Cloning. Department of Obstetrics and Gynecology . Retrieved from https://article.imrpress.com/journal/CEOG/30/2-3/pii/2003018/77-81.pdf.

[63] Smith, G. A. (2022, May 23). Like Americans overall, Catholics vary in their abortion views, with regular mass attenders most opposed . Pew Research Center. https://www.pewresearch.org/short-reads/2022/05/23/like-americans-overall-catholics-vary-in-their-abortion-views-with-regular-mass-attenders-most-opposed/

[64] Rosner, F., & Reichman, E. (2002). Embryonic stem cell research in Jewish law. Journal of halacha and contemporary society , (43), 49–68.; Jafari, M., Elahi, F., Ozyurt, S. & Wrigley, T. (2007). 4. Religious Perspectives on Embryonic Stem Cell Research. In K. Monroe, R. Miller & J. Tobis (Ed.),  Fundamentals of the Stem Cell Debate: The Scientific, Religious, Ethical, and Political Issues  (pp. 79-94). Berkeley: University of California Press.  https://escholarship.org/content/qt9rj0k7s3/qt9rj0k7s3_noSplash_f9aca2e02c3777c7fb76ea768ba458f0.pdf https://doi.org/10.1525/9780520940994-005

[65] Schenker J. G. (2008). The beginning of human life: status of embryo. Perspectives in Halakha (Jewish Religious Law).  Journal of assisted reproduction and genetics ,  25 (6), 271–276. https://doi.org/10.1007/s10815-008-9221-6

[66] Ruttenberg, D. (2020, May 5). The Torah of Abortion Justice (annotated source sheet) . Sefaria. https://www.sefaria.org/sheets/234926.7?lang=bi&with=all&lang2=en

[67] Jafari, M., Elahi, F., Ozyurt, S. & Wrigley, T. (2007). 4. Religious Perspectives on Embryonic Stem Cell Research. In K. Monroe, R. Miller & J. Tobis (Ed.),  Fundamentals of the Stem Cell Debate: The Scientific, Religious, Ethical, and Political Issues  (pp. 79-94). Berkeley: University of California Press.  https://escholarship.org/content/qt9rj0k7s3/qt9rj0k7s3_noSplash_f9aca2e02c3777c7fb76ea768ba458f0.pdf https://doi.org/10.1525/9780520940994-005

[68] Gert, B. (2007). Common morality: Deciding what to do . Oxford Univ. Press.

[69] World Medical Association (2013). World Medical Association Declaration of Helsinki: ethical principles for medical research involving human subjects. JAMA , 310(20), 2191–2194. https://doi.org/10.1001/jama.2013.281053 Declaration of Helsinki – WMA – The World Medical Association .; see also: National Commission for the Protection of Human Subjects of Biomedical and Behavioral Research. (1979).  The Belmont report: Ethical principles and guidelines for the protection of human subjects of research . U.S. Department of Health and Human Services.  https://www.hhs.gov/ohrp/regulations-and-policy/belmont-report/read-the-belmont-report/index.html

[70] Zakarin Safier, L., Gumer, A., Kline, M., Egli, D., & Sauer, M. V. (2018). Compensating human subjects providing oocytes for stem cell research: 9-year experience and outcomes.  Journal of assisted reproduction and genetics ,  35 (7), 1219–1225. https://doi.org/10.1007/s10815-018-1171-z https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6063839/ see also: Riordan, N. H., & Paz Rodríguez, J. (2021). Addressing concerns regarding associated costs, transparency, and integrity of research in recent stem cell trial. Stem Cells Translational Medicine , 10 (12), 1715–1716. https://doi.org/10.1002/sctm.21-0234

[71] Klitzman, R., & Sauer, M. V. (2009). Payment of egg donors in stem cell research in the USA.  Reproductive biomedicine online ,  18 (5), 603–608. https://doi.org/10.1016/s1472-6483(10)60002-8

[72] Krosin, M. T., Klitzman, R., Levin, B., Cheng, J., & Ranney, M. L. (2006). Problems in comprehension of informed consent in rural and peri-urban Mali, West Africa.  Clinical trials (London, England) ,  3 (3), 306–313. https://doi.org/10.1191/1740774506cn150oa

[73] Veatch, Robert M.  Hippocratic, Religious, and Secular Medical Ethics: The Points of Conflict . Georgetown University Press, 2012.

[74] Msoroka, M. S., & Amundsen, D. (2018). One size fits not quite all: Universal research ethics with diversity.  Research Ethics ,  14 (3), 1-17.  https://doi.org/10.1177/1747016117739939

[75] Pirzada, N. (2022). The Expansion of Turkey’s Medical Tourism Industry.  Voices in Bioethics ,  8 . https://doi.org/10.52214/vib.v8i.9894

[76] Stem Cell Tourism: False Hope for Real Money . Harvard Stem Cell Institute (HSCI). (2023). https://hsci.harvard.edu/stem-cell-tourism , See also: Bissassar, M. (2017). Transnational Stem Cell Tourism: An ethical analysis.  Voices in Bioethics ,  3 . https://doi.org/10.7916/vib.v3i.6027

[77] Song, P. (2011) The proliferation of stem cell therapies in post-Mao China: problematizing ethical regulation,  New Genetics and Society , 30:2, 141-153, DOI:  10.1080/14636778.2011.574375

[78] Dajani, R. (2014). Jordan’s stem-cell law can guide the Middle East.  Nature  510, 189. https://doi.org/10.1038/510189a

[79] International Society for Stem Cell Research. (2024). Standards in stem cell research . International Society for Stem Cell Research. https://www.isscr.org/guidelines/5-standards-in-stem-cell-research

[80] Benjamin, R. (2013). People’s science bodies and rights on the Stem Cell Frontier . Stanford University Press.

Mifrah Hayath

SM Candidate Harvard Medical School, MS Biotechnology Johns Hopkins University

Olivia Bowers

MS Bioethics Columbia University (Disclosure: affiliated with Voices in Bioethics)

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May 14, 2024 | Tiana Tran

A Reflection on Asian Culture

UConn Health Pharmacist Tiana Tran shares an essay for Asian American and Pacific Islander Heritage Month

From left: UConn Health pharmacist Tiana Tran celebrates Tết with her sister, Viviana Tran, mother, Bachloan Phan, and father, Thoi Tran, February 2024. (Photo provided by Tiana Tran)

Growing up as a Vietnamese American, Vietnamese culture was perpetually ingrained into my home life. While both my sister and I were born in America, our parents made sure to include our culture in our childhoods. We were raised speaking Vietnamese and we spent quality time with our grandparents, which helped to solidify our language skills. We listened to Vietnamese music, played Vietnamese board games, and learned the history of our family. We enjoyed Vietnamese dishes nearly every day and celebrated Vietnamese traditions such as welcoming our departed ancestors home to eat dinner with us as well as colorful Lunar New Year festivities with family. As a result, my culture is very integral to my identity and I am proud of who I am.

Today, my family and I still perpetuate these traditions; just this February, my family got together and celebrated Tết, the Lunar New Year, in our own special way. I feel very grateful that my family and my culture are so present in my life.

A large part of my culture, and most East Asian, Southeast Asian, and South Asian cultures, revolves around community and family. In the spring, we celebrate Tết with our loved ones. We welcome the new year, full of new beginnings and good fortune, with our community. The celebrations are a chance for everyone to become closer and for communities to get together. It’s a chance for us to appreciate our roots, pay respects to our ancestors, and share well wishes for the new year with our loved ones.

With May’s arrival and spring in full bloom, I reflect upon the community I am a part of at UConn Health, and the immense pride I feel for working in and with a health system that truly cares for everyone. I am so incredibly grateful for the opportunities I have received that allowed me to contribute to the health care system as a pharmacist. This spring, I reflect on my identity and my culture, and how I am so proud of my heritage because it has made me the person I am today.

This May, I reflect on my roots, how my loved ones, my ancestors, and my culture have led me to where I am now. To everyone who has Asian or Pacific Islander heritage, I am so proud to see us represented at UConn Health, where we work together to cultivate a community of care in our health care system.

And to everyone in general, I invite you to do the same and reflect on your roots, and how they have led you to where you are today. Happy Asian American Heritage Month!

Tiana Tran, Pharm.D., is a 2022 graduate of the UConn School of Pharmacy. She completed her pharmacy residency at UConn Health a year later, and started as a staff pharmacist at UConn Health last August.

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Hedge fund billionaire Ken Griffin says college protests are the result of a ‘cultural revolution’ and Harvard should ’embrace our Western values’

Ken Griffin, the billionaire founder of the hedge fund Citadel, waded deeper into the national debate about American colleges and the protests that have consumed many campuses over Israel’s war in Gaza.

In an interview with the Financial Times , the Harvard alum and mega-donor decried the social justice “narrative” at some schools.

“What you’re seeing now is the end-product of this cultural revolution in American education playing out on American campuses, in particular, using the paradigm of the oppressor and the oppressed,” Griffin said, comparing protests to “performative art” that doesn’t help Palestinians or Israelis.

Campuses nationwide have been roiled since the Oct. 7 attack on Israel by Hamas and Israel’s response in Gaza. In the U.S., thousands have been arrested at colleges , while presidents at Ivy League schools have stepped down, including at Harvard, and graduation ceremonies have been canceled.

Griffin and others on Wall Street have been weighing in on the protests, especially at elite colleges. In January, he called Harvard students “whiny snowflakes” and halted his donations to the school, which have topped $500 million. On Monday, he said the protests were the result of a “failed education system,” adding that the situation at Harvard looked better than at Columbia, where police raids last month cleared out protesters and their encampment .

When asked by the Financial Times what Harvard should do next, Griffin replied, “Harvard should put front and center [that it] stands for meritocracy in America and will educate the next generation of leaders in American business, government, healthcare, and the philanthropic community. Harvard will embrace our Western values that have built one of the greatest nations in the world, foster those values with students, and ask them to manifest these values throughout the rest of their life.”

Harvard did not immediately respond to Fortune’s request for comment.

Fellow hedge fund manager Bill Ackman has similarly been critical of college protests as well as diversity, equity and inclusion initiatives. But at the Milken Institute Global Conference this past week, he reportedly faced sharp backlash from both panelists and audience members, who told Bloomberg that his views were detrimental to the progress of women and people of color in America .

Some businesses have  already vowed  that they  won’t hire students  who participated in the protests, while others have  voiced their support .

Recently, recruiting experts who spoke to  Fortune  were split on what effect the protests will have on students’ ability to get hired, if any. 

Meanwhile, President Joe Biden earlier this month  defended the right of students  to protest peacefully but rejected their demand to change his approach on Gaza and also said “order must prevail” at schools.

A forthcoming White House report on the use of U.S.-provided weapons in Gaza is expected to be critical of Israel but doesn’t conclude that Israel violated the terms for their use.

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Miss USA's resignation letter accuses the organization of toxic work culture

The Miss USA who gave up her crown and title this week accused the pageant’s CEO of failing to take an incident of sexual harassment seriously and creating a toxic work environment, according to a copy of her resignation letter obtained Thursday by NBC News.

“There is a toxic work environment within the Miss USA organization that, at best, is poor management and, at worst, is bullying and harassment,” Noelia Voigt wrote in the letter. “This started soon after winning the title of Miss USA 2023.”

Voigt announced Monday on Instagram that she was relinquishing her crown, citing her mental health. Two days later, Miss Teen USA UmaSofia Srivastava, 17, announced she was also stepping down in a statement that said her “personal values no longer fully align with the direction of the organization.”

Fans who were shocked by the unprecedented resignations noticed that the first letter in every sentence of Voigt’s online statement spelled out “ I am silenced .”

In her resignation letter, Voigt said that Miss USA CEO and President Laylah Rose consistently failed to communicate and that when she did, she was “often cold and unnecessarily aggressive.”

“It’s incredibly jarring to be trying to do my job and constantly be threatened with disciplinary action, including taking away my salary, for things that were never discussed with me and, if it related to a public-facing post for example, were causing no issue other than not meeting her personal preference,” Voigt wrote.

Representatives for the Miss USA organization did not immediately respond to request for comment Thursday evening.

Rose said in a statement Wednesday that “the well-being of all individuals associated with Miss USA is my top priority.”

“All along, my personal goal as the head of this organization has been to inspire women to always create new dreams, have the courage to explore it all, and continue to preserve integrity along the way. I hold myself to these same high standards and I take these allegations seriously,” she said.

Voigt included in her letter details about an alleged incident of sexual harassment at a Christmas event in Florida. She wrote that she was left alone in a car with a man who “made several inappropriate statements to me about his desire to enter into a relationship with me.”

Voigt said that when Rose was made aware of the situation, she told Voigt, “We cannot prevent people saying things to you at public appearances, it is, unfortunately, part of the role you’re in as a public figure.” 

Rose is also accused in the letter of badmouthing Voigt to others in the organization and painting her as “uninterested” in her job.

“I have heard that comments have ranged from her describing me as difficult to work with for various untrue reasons, to weaponizing my mental health struggles brought on by my experience as Miss USA 2023, calling me ‘mentally ill’ in a derogatory way, to expressing that she hoped I would get hit in the face by a baseball at an event where I would throw out the first pitch at a baseball game,” Voigt wrote in her letter.

Despite the environment, Voigt said, she was committed to the Miss USA brand, but her mental and physical health continued to erode.

“I am now diagnosed with Anxiety and have to take two medications daily to manage the symptoms due to consistently being on edge, worrying about what Laylah will pop up with and choose to harass me about daily,” the letter said.

She wrote that she had flare-ups of a pre-existing condition that is worsened by stress and that she is experiencing “heart palpitations, full body shakes, loss of appetite, unintentional weight loss, loss of sleep, loss of hair, and more.”

Voigt cited a toxic work environment at Miss USA that she said is unsafe for future Miss Universe Organization title holders.

“Every statement you have ever put out about MUO’s morals and integrity directly contradicts what is happening within the USA organization,” the letter said.

Claudia Michelle, a former social media manager who said she submitted her resignation last week, echoed similar sentiments about Miss USA management in an interview with NBC News on Thursday.

“Leaders in women’s empowerment organizations need to be held accountable,” Michelle said. “How do you not take the mental health of the face of your brand seriously?”

Michelle said she was aware that Voigt had raised concerns over her safety and traveling alone and that she began to travel more with Miss USA in March and April.

Michelle said that Rose was inconsistent with her communication and that the organization’s management was unprofessional.

Brittany Lane is a booker for NBC News.

Doha Madani is a senior breaking news reporter for NBC News. Pronouns: she/her.