Asian American Emotions, Essay Example

The paper aims to research on the topic of Asian American emotions and the hypothesis of this research will be proved using the scholarly journals and books. The hypothesis is that Asian Americans are more poignant and submissive emotionally. Due to this, the inequality against their white counterparts is reproduced. In this Literature review, the cultural difference between the Americans and Asians will be described and what role it plays in the emotions of these two cultures. On the other hand, the literature review will identity the American and Asian culture and its effect on the emotional stability. With the help of the scholarly journals and peer reviewed sourced, the topic will be explored as to why Asian Americans are more likely found in the suppression of their feelings such as negative feelings in contrast to their American counterparts.

The traditional Asian family hierarchically is structured as the age, sex and status of generation are the basic determinants of role behavior.  Family organization is based on the political and religious foundations (Hinduism, Buddhism, Taoism and Confucianism), which for thousands of years, are still woven into the culture.[1] The father is the head of the family and its sole authority figures. From the eldest son, even if he is married, expecting that he would obey his father and probably take care of family needs before their own.  Daughter is waited to see what she would marry and leave her family moved to her husband’s family, will give birth to sons and his assistant will be dedicated in-law.  Ancestors and elders is deeply respected and revered.  American family stands for independence and self-sufficiency, independence educating the children so that they left the house and eventually created their nuclear family.[2] In contrast, in traditional Asian belief system expands the concept of family from century to century and includes both ancestors and future generations.  Ana (2008) note that man is seen as the product of generations of his family since the beginning of time and therefore personal actions reflect not only the man himself, his close and distant relatives but also all previous generation family since time began. Personal behavior also affect all future generations.[3]

The problems within the family and non-directive approach subtly, conflicts are smoothed in order to avoid interference in this role structure and prevent abusive behavior.  Asian philosophers pay attention to man’s relationship to nature and to other people who appreciate their inherent harmony and balance, in essence, they are not focused on the individual.  Feelings that can cause destruction of family harmony, as well as behavior that detracts from the welfare of the family or its reputation, are constrained.  Dependency and conformity cover family members, they are expected to leveling aggressive tendencies and inclinations to act independently for the benefit of family integrity.  Deviation from the norms of family restrained suggestion of guilt, shame, and a call to filial duties.  Parents actively discourage children from the struggle for independence, giving special importance to cooperation with peers, thanks to owners of older and more important role and status, as well as the tender care of the kids and those who need special attention.[4]  Johnson (2007) found a historical explanation of the Asia Society reflects and reinforces the structure of the family.  As a consequence, the assumption of the society of disrespect for parents, juvenile delinquency, and failure at school, psychopathology, and other such failure entails a loss of face and disgrace the whole family to the general public.[5]  That’s why the Japanese, Filipinos, Chinese and Koreans as long as possible solve the problems within the family are looking for special assistance after all other means were in vain.  The fear of social stigma is the main reason for lack of demand for mental health services in Asian cultures.[6]

Due to the American desire for self-sufficiency and independence, therapists in the United States often interpret the relationship between children and their mothers from Asian countries as symbiotic and overly dependent.  Needless to say that this is an oversimplification ignores the values ??that are deeply rooted in Asian cultures.  In the culture of self-esteem mother recognized her children; it is also her responsibility and the ability to secure future in old age.  Her reward for patience with a variety of life and emotional troubles in early marriage returns devotion of her children when she gets older.[7] Therapists that are appropriate to the weakening of the boundaries between mother and child from the perspective of Western values, will cause a huge resistance and finally lose their clients.[8] As discussed earlier, Asians can admit that they have problems in life after intra used all the resources and capabilities of their cultural community. Since strong feelings of shame, guilt and defeat are all-inclusive. Ty, Eleanor & Donald (2004) recommended to establish trust in the primary response be limited to surface problems solution demanded by customers. Therapist perceived as a knowledgeable expert, respected as an authority figure, he was expected to conduct of the client or family through the correct sequence of actions. The logical, rational, structured and prescriptive approach is proposed instead of affective, reflective and open.[9] Therapists should also be careful when giving their comments, recognizing and respecting the specific role and status of their clients. In the case of the treatment of the family, its hierarchical structure cannot be revised, the father must always be treated first, and then to the eldest son and so on.

Ana (2008) defend the order and confidentiality to clients to contain a sense of shame with respect to their position in society. However, Johnson (2007) also recommend a therapist to share a bit of their personal information (family, education completed, and others.) In order to allow the client to feel comfortable and safe in the therapeutic relationship. If the therapist is not ready to disclose personal information that will allow the customer from Asia to obtain data on how they should or could behave, customers may feel that it is not easy to open their problems. This method of disclosure does not seem contrary to the therapeutic process. On the contrary, it can lead to a positive result, thanks to the special importance attached role behavior in Asian culture. As noted earlier, the communication process entails empathy and concern for the needs of others before their own needs. As shown in Palgrave Connect (2015), socialization in Japanese culture is the art of evasion and avoidance of direct confrontation. Nevertheless, the therapist must be sensitive and attentive, able to grasp things that are not expressed openly. Self-disclosure for Asian Americans may be threatening if it was achieved directly by using confrontational techniques. The therapist is also important to look for non-verbal cues such as changes in the tones of voice and facial expression.[10] Open demonstration of feelings through the body and clear verbal statements is avoided because of the potential impact on other people involved in the communication. Love and affection openly demonstrated only with children. The adults are expected to show these feelings only in his actions, limited their role position in the family and society.[11] Disagreement and the expression of anger never made openly, because of the nature of the Asian emphasis on harmony and desire for respect.[12]

Culture determines the motion of the body, body posture, proxemics and kinesics.[13] For example, the basic differences between Americans, immigrants from Japan and come from Europe, Israel, etc. found in the gestures, movements of the whole body, facial expression and proxemics. Smile and laugh often used by the Japanese to hide trouble, anger or sadness; it comes from a deeply rooted belief that these strong feelings should be suppressed in the presence of others. A prolonged eye contact indicates a lack of respect, whereas European Americans give it special significance as a sign of respect for others. The use of interpersonal space in the form of physical intimacy is largely promoted in the Asian family. It provides a sense of comfort and security of a happy proximity, whereas European Americans may be shocked and wrong to perceive it as sexual promiscuity.[14] In addition, the process of cultural adaptation of Asian Americans and their desire for full assimilation into the dominant culture does not exclude the dissatisfaction characteristic bodily features. Studies have shown that Asian Americans tend to have a more negative way and the body image, compared with European Americans.[15] In one of these studies of Johnson (2007), he found that American men of Japanese ancestry would be higher, more weight, more in the shoulders, chest and biceps, Western ideal of masculine body structure, typical of the white race. Therefore, therapists working with clients such problems as low self-esteem because of dissatisfaction way the body will be forced to change the vision, limited culture and give customers a way to making their own cultural identity.

References

Ana, J. S. 2008. ‘Feeling Ancestral: The Emotions of Mixed Race and Memory in Asian American Cultural Productions’. Positions: East Asia cultures critique 16(2):457-482.

Johnson, J. T. 2007. ‘Beliefs about the Emotions of Self and Others among Asian American and Non-Asian American Students: Basic Similarities and the Mediation of Differences’. Journal of Cross-Cultural Psychology 38(3):270-283.

Palgraveconnect.com,. 2015. ‘EBook Product: Palgrave Connect’. Retrieved March 15, 2015 (http://www.palgraveconnect.com/pc/doifinder/10.1057/9780230306974).

Ty, Eleanor Rose, and Donald C Goellnicht. 2004. Asian North American Identities. Bloomington: Indiana University Press.

[1] Palgraveconnect.com,. 2015. ‘EBook Product: Palgrave Connect’.

[2] Johnson, J. T. 2007. ‘Beliefs about the Emotions of Self and Others among Asian American and Non-Asian American Students: Basic Similarities and the Mediation of Differences’. Journal of Cross-Cultural Psychology 38(3):270-283.

[3] Ana, J. S. 2008. ‘Feeling Ancestral: The Emotions of Mixed Race and Memory in Asian American Cultural Productions’. Positions: East Asia cultures critique 16(2):457-482.

[4] Palgraveconnect.com,. 2015. ‘EBook Product: Palgrave Connect’.

[5] Palgraveconnect.com,. 2015. ‘EBook Product: Palgrave Connect’.

[6] Johnson, J. T. 2007. ‘Beliefs about the Emotions of Self and Others among Asian American and Non-Asian American Students: Basic Similarities and the Mediation of Differences’. Journal of Cross-Cultural Psychology 38(3):270-283.

[7] Ty, Eleanor Rose, and Donald C Goellnicht. 2004. Asian North American Identities. Bloomington: Indiana University Press.

[8] Palgraveconnect.com,. 2015. ‘EBook Product: Palgrave Connect’.

[9] Palgraveconnect.com,. 2015. ‘EBook Product: Palgrave Connect’.

[10] Ty, Eleanor Rose, and Donald C Goellnicht. 2004. Asian North American Identities. Bloomington: Indiana University Press.

[11] Johnson, J. T. 2007. ‘Beliefs about the Emotions of Self and Others among Asian American and Non-Asian American Students: Basic Similarities and the Mediation of Differences’. Journal of Cross-Cultural Psychology 38(3):270-283.

[12] Palgraveconnect.com,. 2015. ‘Ebook Product: Palgrave Connect’.

[13] Ty, Eleanor Rose, and Donald C Goellnicht. 2004. Asian North American Identities. Bloomington: Indiana University Press.

[14] Ana, J. S. 2008. ‘Feeling Ancestral: The Emotions of Mixed Race and Memory in Asian American Cultural Productions’. Positions: East Asia cultures critique 16(2):457-482.

[15] Palgraveconnect.com,. 2015. ‘EBook Product: Palgrave Connect’.