Source: TAAF

The release of the 2025 "STAATUS Index" hosted by The Asian American Foundation (TAAF) in the United States is chilling. This report is widely regarded as the authoritative annual survey on how Americans perceive Asian Americans, Native Hawaiians, and Pacific Islanders, with a nationally representative multiethnic perspective. Launched in 2021, this year's report, based on 4,909 responses, revealed some alarming conclusions:

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

More than 25% of Americans view Chinese Americans as threats to national security and society;

40% support restrictions on people holding Chinese passports from purchasing land;

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

63% of Asian Americans anticipate experiencing racial discrimination in the next five years;

25% of Americans have no social interactions with Asians;

53% of Americans cannot name any major historical events related to them;

The proportion of people obtaining information about the Asian American community through politicians has risen from 6% in 2021 to 14% in 2025, among other findings.

Although President Trump's administration has somewhat shaken America's position in the Western world, considering the long-standing confrontation between China and the West, media propaganda, and the widespread outbreak of anti-Asian discrimination since the pandemic, this report can undoubtedly serve as a barometer for social issues in multiple countries. In the face of these harsh statistical figures, Asian communities worldwide should reflect more deeply on how to respond and take action, or they may easily become victims of sudden major social incidents.

As a diversified community (with religious, linguistic, cultural, and ideological diversity), it is difficult to judge the loyalty of "all Asian Americans (Chinese Americans)." However, it is certain that a significant proportion of members within the Chinese American community are willing to settle down in their country of residence, maintain a certain degree of cultural connection with their ancestral homeland, and remain politically independent from their homeland—these individuals' loyalty to their country of residence is beyond question.

For this group of people, using the habitual term "Overseas Chinese" from a Chinese perspective is no longer applicable. Instead, the term "Ethnic Chinese" or a more vivid description like "Rooted Chinese," borrowing from official usage in Singapore and Malaysia, could be adopted, using "Huazhu" (Chinese ethnic group).

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

Culturally, they preserve 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 hybrid identity. At the same time, they bring part of Chinese culture into the host country's culture, promoting the development of multiculturalism.

Politically, Huazhu participate in social affairs as citizens of the host country, identifying with the values and social systems of the host country, no longer influenced by the political agenda of the motherland. They have completed the transition from being "sojourners" to "settlers" in terms of political identity.

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

On an individual 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 a group level, it can foster consensus, promote intergenerational inheritance, and shed the dependency and ambiguity attached to historical labels like "overseas Chinese" and "foreign Chinese"; at the societal and national level, a new identity expression not centered around "overseas," "returnees," or "foreigners" helps Huazhu participate in the political, social, and cultural construction of their host country as equal subjects, also allowing mainstream society to better understand and respect this group's history, contributions, and cultural characteristics.

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

Besides clearly conveying the cultural connection and political distinction of the "Huazhu" traits both inside and outside the community, Huazhu themselves should also consciously promote certain concepts in daily life and work, such as strengthening cultural understanding, exploring history, and valuing and practicing social participation bidirectionally.

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

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

Bidirectional practice in historical exploration refers to: protecting and spreading the history of Chinese American immigration; familiarizing oneself with other aspects of the history of the host country.

Chinese American immigration history is part of the history of the country of residence. Unearthing, improving, preserving historical sites and materials, and disseminating the history of Chinese American immigration are crucial for clarifying the significant role of Chinese immigrants in the development of the host country, restoring the discrimination history against minority groups in some countries, restoring the应有的status of the Chinese American community in the nation-building of the host country, promoting current social progress, and helping minority groups achieve equality. At the same time, first-generation immigrants should strengthen their understanding of the history of the host country. Understanding history enables one to understand reality and use history as a mirror.

Bidirectional practice in 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 society of the host country in many ways. It is especially important to emphasize civic social participation, including behaviors such as voting in all levels of government elections, becoming a candidate for election, or assisting others in campaigning; participating in or promoting voter education activities. At the same time, discriminatory phenomena in society should be supervised and opposed, and vigilance should not be relaxed for systemic discrimination.

Huazhu are not just residents of the host country's land but also participants in public discourse, bearers of cultural memory, and practitioners of social values. In the face of distrust, political stigmatization, and the shadow cast by great power games, we cannot merely respond with "explanation" but should reverse the narrative through our very existence.

From "being defined" to "self-definition," from "endurance" to "voice," this is an arduous yet necessary transformation. And we must become proactive promoters of this transformation.

Original article: https://www.toutiao.com/article/7502241980911518243/

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