Author: Wang Li

The 2025 "STAATUS Index," hosted by The Asian American Foundation (TAAF) in the United States, has been released, and the results are disheartening.

This report is widely considered the authoritative annual survey of how Americans view Asian Americans, Native Hawaiians, and Pacific Islanders, featuring a nationally representative multi-ethnic perspective. It was launched in 2021. This year, based on 4,909 responses, the conclusions include:

40% of Americans doubt the loyalty of Asian Americans to the U.S. (this figure was 21% in 2021);

More than 25% of Americans consider Chinese Americans a threat to national security and society;

40% support restricting individuals holding Chinese passports from purchasing land;

56% of Americans support the internment of Japanese Americans during World War II;

63% of Asians expect they may face racial discrimination in the next five years;

25% of Americans have no social interactions with Asians;

53% of Americans cannot name any significant historical events related to this group;

The proportion of people learning about the Asian community through politicians rose from 6% in 2021 to 14% in 2025, etc.

Although Western countries differ in their circumstances, considering the long-standing Sino-Western opposition and the comprehensive outbreak of anti-Asian discrimination since the pandemic, this report can undoubtedly serve as a wind vane for social issues in multiple countries. In the face of these harsh statistics, ethnic Chinese communities in various countries should deeply reflect on how to respond and take action, or they risk becoming victims of sudden major social incidents.

As a diversified community (religious, linguistic, textual, ideological diversity), it is difficult to judge the loyalty of "all Asian (Chinese) Americans." However, without a doubt, a significant proportion of members of the Chinese American community are willing to settle down in their adopted country, maintain a certain degree of cultural connection with their ancestral homeland, and remain politically independent of their ancestral country—these individuals' loyalty to their adopted country is beyond question.

For this part of the population, using the past customary term "Overseas Chinese" to refer to them is no longer applicable; instead, terms such as "Ethnic Chinese" or more vividly calling them "Chinese who have rooted themselves in their adopted country" should be used—borrowing from the official usage in Singapore and Malaysia, "Huazhu" could be used to refer to them.

Huazhu is an ethnic group in the host country. Huazhu is neither an extension of the citizens of the ancestral country overseas nor a "cultural orphan," but rather forms a new model of identity characterized by "cultural continuity-political independence." Their identity is not that of wanderers longing to be called back, but rather that of active builders and cultural co-creators rooted in the host country.

In terms of culture, they preserve and pass on the Chinese language and customs to a certain extent, continue traditional festivals, and maintain the continuity of cultural memory; on the other hand, they actively integrate into the cultural environment of their host country, forming a unique mixed identity. At the same time, they bring some aspects of Chinese culture into the host country's culture, promoting the development of multiculturalism. Politically, Huazhu participate in social affairs as citizens of their host country, identify with the values and social systems of their host country, and are no longer influenced by the political agenda of their ancestral country. They have completed the transition from "temporary residents" to "settlers" in terms of political identification.

A clear definition of identity benefits Chinese immigrants settling in various countries.

On a personal level, it helps alleviate cultural fragmentation and identity anxiety, enabling individuals to face the question of "who am I" more calmly, enhancing psychological security and cultural belonging; at the group level, it can foster consensus, promote intergenerational inheritance, and shed the dependency and ambiguity associated with historical labels like "overseas Chinese" or "Chinese abroad"; socially and nationally, a new identity expression that does not center around "overseas," "repatriation," or "foreigners" allows Huazhu to participate in the politics, society, and cultural construction of their host country as equal entities, while also allowing mainstream society to better understand and respect this group's history, contributions, and cultural characteristics.

Regarding the sharp social contradictions facing the Chinese American community exposed by this year's TAAF poll, emphasizing the "Huazhu" identity can help alleviate suspicions within the host country about the loyalty of the Chinese American community to some extent.

Besides clearly conveying the message of cultural connections and political distinctions through the "Huazhu" traits inside and outside the community, Huazhu themselves should consciously promote certain concepts in daily life and work, such as strengthening cultural understanding, exploring history, and emphasizing and practicing social participation bidirectionally.

Bidirectional practice of cultural understanding refers to: second-generation Chinese Americans familiarizing themselves with Chinese culture, and first-generation Chinese Americans learning North American culture.

If the second generation can learn Chinese culture from their parents' teachings and Chinese studies, it will greatly benefit their cognitive expansion, broaden their horizons, and boost their confidence. Meanwhile, first-generation immigrants should clearly understand and recognize the main differences between Chinese culture and the culture of the host country. Only by understanding the mainstream culture of the host country better can they communicate more effectively with the general public and smoothly integrate into societal operations.

Bidirectional practice of historical exploration refers to: preserving and disseminating the history of Chinese American immigration; familiarizing oneself with other aspects of the host country's history.

Chinese American immigration history is part of the host country's history. Unearthing, perfecting the immigrant history, protecting historical relics and documents, and disseminating the history of Chinese American immigration are crucial for clarifying the important role of Chinese immigrants in the development of the host country, restoring the history of discrimination against minority groups that occurred in some countries, restoring the rightful position of the Chinese American community in the nation-building of the host country, promoting current social progress, and helping achieve equal rights for minority groups. At the same time, first-generation immigrants should strengthen their understanding of the host country's history. Understanding history enables one to comprehend reality; understanding history allows one to learn from it.

Bidirectional practice of social participation refers to: participating in various volunteer organizations and civic affairs; opposing discrimination and maintaining social harmony.

Joining various NPO/NGO organizations and volunteering can contribute to the host country's society in many ways. It is particularly important to emphasize civic participation, including behaviors such as voting in various levels of government elections, running for office, or assisting others in campaigns; engaging in citizen education activities like organizing or promoting voter education. At the same time, one should monitor and oppose discriminatory phenomena in society, being vigilant against systemic discrimination.

Huazhu are not just inhabitants of the host country's land but also participants in public discourse, bearers of cultural memory, and practitioners of social values. Facing public distrust, political stigmatization, and the shadow cast by great power rivalries, Huazhu cannot merely respond with "explanations" but should reverse narratives through their very existence.

From being "defined" to "self-defining," from "endurance" to "voicing," this is an arduous yet necessary transformation. And Huazhu must become proactive drivers of this transformation.

Source of Information:

https://taaf-staatus-2025.vercel.app/STAATUS_Index_2025.pdf

Original article: https://www.toutiao.com/article/7503762595967681043/

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