CoE Impact Report: Our Work, Our Impact, and What We’ve Learned

AL May 2024 Impact Report

The AANHPI ‘Ohana Center of Excellence recently completed year two, and we are excited to share our impact report. The report reflects on our work, our impact, and what we’ve learned from the communities we work with. This report demonstrates our work up through May 2024.

Our Framework

The approach of the AANHPI ‘Ohana Center of Excellence is truly unique. Our work focuses on recentering cultural and historical specificity through community engagement. This enables us to continually disaggregate Asian American, Native Hawaiian, and Pacific Islander (AANHPI) ethnic groups, helping us better understand and address the specific needs of these unique communities.

Our Why

The AANHPI ‘Ohana Center of Excellence caters to a diverse range of Asian Americans, Native Hawaiians, and Pacific Islanders (AANHPI) residing in the U.S., Pacific Islands Affiliated with the U.S., Puerto Rico, and the U.S. Virgin Islands. Numerous public health studies and nonprofit service agencies have highlighted disparities in behavioral health care and outcomes within AANHPI communities. These disparities are influenced by a variety of factors, including demographics, socioeconomic status, and geographic diversity. These factors include, but are not limited to:

  • Social and cultural stigma
  • Language accessibility
  • Model Minority Myth
  • Intergenerational trauma
  • Limited AANHPI behavioral health providers
  • Lack of awareness by behavioral health care providers
  • Invisibility of populations regionally
  • Lack of specific cultural literacy about familial and land-based models of identity in behavioral health
  • Lack of understanding that systemic racism applies to Asian Americans, Native Hawaiians, and Pacific Islanders
  • Elevated vulnerability of Asian Americans due to anti-Asian hate victimized by stereotyping and scapegoating for the COVID-19 pandemic

Threaded through all of these factors are spotty data collection and research design in behavioral health studies which tend to aggregate ethnic and cultural groups into each of the pan-racial/ethnic categories of Asian Americans, Native Hawaiians, and Pacific Islanders. It is crucial to recognize that the Asian American community is incredibly diverse, with many sub-ethnic groups that have been historically underserved, underrepresented, and understudied. Similarly, the Pacific Islander community is diverse and dispersed across Pacific Islands Affiliated with the U.S., further complicating the accuracy and inclusiveness of research in these populations.

Download the full report below

AANHPI ‘Ohana Center of Excellence Impact Report - AO May 2024

The Significance of Filipino American History Month: Honoring a Legacy of Strength and Resilience

Drawing of St. Malo settlement in St. Bernard Parish, the first permanent Filipino settlement in the United States.

Image: Drawing of St. Malo settlement in St. Bernard Parish, the first permanent Filipino settlement in the United States. March 31, 1883. Drawing by Charles Graham based off sketches by J. O. Davidson. Source: Wikimedia commons

Written by Joanne L. Rondilla, Ph.D.

As a high school senior, I remember a classmate asking our American history teacher, Mr. Marshall, “Will we be learning anything about Asians in the United States?” Perplexed, Mr. Marshall took a long curious pause before responding, “I don’t think such a history exists. Asians don’t have much of a history in the United States.” My seventeen year-old self did not know better and believed Mr. Marshall. He was, after all, the history teacher. Surely, he was correct.

One year later, I found myself sitting in an Introduction to Asian American History course at UC Santa Barbara. I was a first year college student and Mr. Marshall’s words echoed in my head: “Asians don’t have much of a history in the United States.” This course changed the trajectory of my life because for the first time, I felt a sense of identity and belonging in a country that made me feel so out of place. Luckily, a lot has changed since the mid 1990s. There is more awareness of Asian Americans, Native Hawaiians, and Pacific Islanders and our robust and nuanced history in the United States. 

Every October, communities across the United States celebrate Filipino American History Month (FAHM). Introduced in 1992 by Filipino American National Historical Society (FANHS) founders Dr. Dorothy Laigo Cordova and the late Dr. Fred Cordova, FAHM was created to recognize the contributions, history, and legacy of Filipinos in America. It highlights the unique journey of Filipino Americans, one of the largest and oldest Asian communities in the U.S. In 2009, the U.S. Congress officially recognized FAHM and in 2015, President Obama celebrated the first FAHM at the White House.

Photo by Joanne Rondilla: Fred & Dorothy Cordova, 2103.

The October celebration commemorates the arrival of the first Filipinos in what was then Indigenous land. On October 18, 1587, Filipino sailors, known as Luzones Indios, arrived in what is now Morro Bay, California, on Spanish galleons. At this time, the Philippines was under Spanish colonial rule. The arrival of the Luzones Indios predates the Pilgrims by over thirty years, illustrating over 400 years of Filipino presence and contributions in the United States. 

FAHM provides an important opportunity to reflect, collect, and share the untold stories of Filipinos in America. It acknowledges the resilience of early immigrants, the courage of labor leaders, and the formation of families and communities, while honoring the sacrifices of Filipino veterans. It is also a time to celebrate the vibrancy and diversity of Filipino culture – from our rich food traditions to our political, artistic, and intellectual contributions. For me, it is a reminder that Filipino Americans and Asian Americans at large do have a history in this country.

For younger generations, this month serves as a reminder of our ancestors and the importance of maintaining connections with our respective communities. It is a call to educate ourselves and others about the vital role Filipino Americans have played in shaping the United States, while making critical connections to other communities and their histories.

FAHM encourages deep reflection of the past and a critical examination of our present and future. It is a time to advocate for continued recognition, equity, and inclusion, while celebrating the rich tapestry of Filipino stories that continue to influence American culture today. In celebrating FAHM, we honor a legacy that is over four centuries old. It is a history of struggle, survival, and triumph—one that continues to inspire future generations.

Watch the video below of Joanne Rondilla, Ph.D. talking about the significance of Filipino American History Month, and also learn about someone she admires in Filipino American history.

Survey: How Can We Culturally Center Disaster Preparedness and Response?

Survey: Culturally Centered Disaster Preparedness & Response

September is Disaster Preparedness Month, and the ‘Ohana Center of Excellence is conducting a community survey to help guide policy and protocols to help organizations better understand how to be culturally centered for Asian American, Native Hawaiian, and Pacific Islander communities in disaster preparedness and response.

If you identify as Asian American, Native Hawaiian, and/or Pacific Islander, your input via this survey is tremendously valuable! Please take 10-15 minutes to complete the survey below. You may choose to answer as many or few questions as you would like.

Learning Resources

Disaster preparedness among Asian, Pacific Islander, and Desi American communities (Study)

Anchoring Our Health Through Cultural Wisdom (Webinar)

National Preparedness Month 2024: Talk About It (Article)

SAMHSA: Disaster Preparedness, Response, and Recovery (Resource)

SAMHSA’s Disaster Distress Helpline (Resource)

MAUI RISING: The Fight for Hawai’i’s Future (Documentary)

How are Asian-Americans different from other races in disaster preparedness in the context of caregiving responsibilities and preparation information access? (Study)

Perceived Disaster Preparedness between Asian Americans and Other Races: Mediating Roles of Information Seeking and Self-Efficacy (Study)

Examining the Use of Photovoice to Explore Disaster Risk Perception Among Native Hawaiians Living on O‘ahu: A Feasibility Study (Study)

Perspectives on Emergency Preparedness Among Indigenous Pacific People in Hawaii: A Qualitative Study (Study)

Traditional Coping Strategies and Disaster Response: Examples from the South Pacific Region (Study)

I will not go, I cannot go: cultural and social limitations of disaster preparedness in Asia, Africa, and Oceania (Study)

Disaster Preparedness & Response Survey

What ethnicity/ies do you identify with? Choose all that apply.

Suicide Prevention, Intervention, and Postvention Resources for Asian American, Native Hawaiian, and Pacific Islander Communities

Collage of people - Suicide Awareness & Prevention

Asian American, Native Hawaiian, and Pacific Islander populations are extremely diverse, and are comprised of more than 50 disparate cultural and ethnic groups. Aggregating and lumping these groups together makes it harder to identify specific disparities in different populations. It is important to acknowledge the diversity within the Asian American community, which includes various sub-ethnic groups that have historically lacked adequate representation, services, and resources. Furthermore, sometimes, organizations and initiatives that are labeled Asian American, Native Hawaiian, and Pacific Islander (AANHPI) do not fully center or include Native Hawaiians or Pacific Islander focus. Native Hawaiians and Pacific Islanders are tokenized within the work of AANHPI initiatives, and we recognize the need to decolonize behavioral health work.

In addition, other considerations must be made to help address behavioral health, including suicide among these populations:

  • Primary language used;
  • Immigrant generational status;
  • Regional differences (living in or near ethnic enclaves vs. living outside of coasts and in tokenized contexts);
  • Pacific Islands Affiliated with the U.S. are many time zones away from U.S. Continent, and are often rendered invisible.

Asian Americans, in particular, are subject to the Model Minority Myth, making our behavioral health issues invisible outside of the community and inside communities. There is also cultural stigma to seek behavioral health services as well as lack of professionals trained in culturally relevant practices. In a recent study, Breaking the Silence: An Epidemiological Report on Asian American and Pacific Islander Youth Mental Health and Suicide (1999–2021) key findings include:

  • Suicide rates among AAPI youth (ages 5–24) doubled from 1999 to 2021, with the highest number of suicides observed in 2021.
  • AAPI males had three times more suicide deaths than females.
  • More high school AAPI females reported symptoms of sadness, hopelessness, and poor mental health during the pandemic than males.
  • The study also highlighted the underreporting of symptoms, especially among young AAPI males.
  • Suffocation is the most common method of suicide among AAPI youth, but suicide by firearms has been increasing since 2018.

Native Hawaiians and Pacific Islanders have specific behavioral health disparities. Many contributions to these disparities include:

  • Lack professionals with culturally relevant and language relevant resources and holistic approaches to health.
  • Distrust of institutions based in historical colonization that continues today as well as stereotyping.

Some staggering statistics (albeit we recognize these stats are aggregated) for suicide among Native Hawaiians and Pacific Islanders include:

  • In 2019, suicide was the leading cause of death for Native Hawaiians and Pacific Islanders ages 15-24.
  • In 2019, Native Hawaiians and Pacific Islanders were three times less likely to receive mental health services or to receive prescription medications for mental health treatment as compared to non-Hispanic whites.
  • Source

Research shows that the most effective approaches to improving behavioral health-seeking behavior, access, and service efficacy involve providing culturally relevant, language-specific, and tailored outreach, community development, resources and training to practitioners, community-based organizations, and families.

Resources for Prevention, Intervention, and Postvention of Suicide Among AANHPI Communities 

In honor of Suicide Awareness and Prevention Month in September, team members from the AANHPI ‘Ohana Center of Excellence have compiled a collection of resources, downloads, and articles to better understand and prevent suicide among Asian American, Native Hawaiian, and Pacific Islander communities.

Contributors to this resource guide include: Lilinoe Kauahikaua, Falahola Kanongataa, Meekyung Han, Kyoung Mi Choi, Kathleen Wong(Lau), and John Oliver.

As a resource center, the AANHPI ‘Ohana Center of Excellence provides access to resources and information on this website. Inclusion in an AANHPI CoE resource database does not imply endorsement of, or agreement with, the contents by AANHPI CoE. In addition, we recognize that this resource collection may not be exhaustive, and users are advised not to rely solely on it. The AANHPI ‘Ohana Center of Excellence does not claim to be the authority on any resources we provide, and we highly recommend consulting with elders, community leaders, or helping professionals who are knowledgeable about AANHPI cultures and experiences to ensure alignment with specific ethnic or cultural needs when seeking resources.

DOWNLOAD THE RESOURCE GUIDE HERE

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Suicide Prevention (37)

Survey: Exploring Behavioral Health Careers for Asian Americans, Native Hawaiians, and Pacific Islanders

Smiling mature woman relaxing on her living room sofa using a digital tablet to surf the internet

The ‘Ohana Center of Excellence for AANHPI Behavioral Health will be hosting a series of virtual events toward the end of the Fall 2024 semester, Exploring Behavioral Health Careers for Asian American, Native Hawaiian, and Pacific Islanders: A Virtual Student Engagement Event.

This event, open to all students, aims to educate about behavioral health careers and cultural relevancy for AA and NHPI students. We hope to inspire students to consider this field as a potential path while honoring their cultural identity.

If you are a student on a career path in behavioral health, please consider completing our quick poll, which will help us to determine which topics you’d like to see discussed during the event.

Survey: Student Engagement Event

If you are a student who identifies as Asian American, Native Hawaiian, or Pacific Islander is interested in a career path in the behavioral health field, we are looking for your insight! Please complete this 3 minute survey.

I am a student who identifies as (check all that apply):
I feel like I know enough about the behavioral health career fields available to me and the pathway to get there.
To what extent do you feel your cultural identity is validated, respected, acknowledged and/or appreciated within your academic journey in behavioral health?
How likely are you to attend a free event online with information on career pathways and cultural relevancy for AA and NHPI populations?

Would you like to be contacted with more information about our upcoming student engagement event in the Fall? If so, please provide your information below.

We will only use this information to contact you regarding this upcoming event. If you would like to opt in to email communication about all the AANHPI ‘Ohana Center of Excellence workshops or learning opportunities, please visit our contact page on our website at aanhpi-ohana.org/contact.
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Decolonizing Our Work During Asian American, Native Hawaiian, and Pacific Islander Heritage Month and Every Month

AANHPI ‘Ohana CoE Team Collaboration

Co-authored by Kathleen Wong(Lau), Ph.D., Joanne Rondilla, Ph.D., and Lilinoe Kauahikaua, MSW.

The ‘Ohana Center of Excellence on Behavioral Health for AANHPIs (Asian American, Native Hawaiian, and Pacific Islander communities) is now in its second year. As we celebrate Asian American, Native Hawaiian and Pacific Islander Heritage Month, it is time to reflect on our past, present, and future.

Initiatives for AANHPIs often center Asian Americans. Native Hawaiians and Pacific Islanders are invited, only as cultural performers or are completely erased.

Simple inclusion does not mean everyone is treated fairly. The term “Pasifika” can help us understand that Native Hawaiians and Pacific Islanders are different from Asian Americans in their histories of exclusion, colonization, and cultural strengths.

Image of group and fishing net

Asian Americans have had a long history of exclusion in this country. Comparatively, more resources have been allocated to this community because they are larger in number and colonial processes have historically erased Indigenous peoples. Grouping AANHPIs together often means the unique challenges of Native Hawaiians and Pacific Islanders remain neglected. The ‘Ohana Center of Excellence recognizes that sheer numbers do not tell the story of entire communities.

Our decolonial approach has driven us to incorporate cultural and historical specificity into our community work. This serves to continually disaggregate Asian American, Native Hawaiian, and Pacific Islander ethnic groups to understand their specific needs. This focus is beneficial to all work centering AANHPIs. 

AANHPI ‘Ohana CoE Team Making Dumplings

We are committed to continually breaking down and adjusting our center’s design, projects, relationships, and organization to address the unfair distribution of resources and lack of representation and visibility for Native Hawaiians and Pacific Islanders in behavioral health. We take seriously, the NHPI in AANHPI.

An Introduction to E Hui Ana Nā Moku: Harm Reduction Community Resource Guide

E Hui Ana Na Moku Featured Image

In recognition of self harm awareness month in May, we are sharing a resource developed by our friends at Papa Ola Lōkahi and Hawaiʻi Health and Harm Reduction Center called “E Hui Ana Nā Moku: The Islands Shall Unite”. This is a harm reduction community resource guide, which focuses on developing a community understanding of harm reduction, reducing the harms caused by colonization in Hawaiʻi, and introducing a cultural approach to reducing harm and promoting healing.

Who is this resource for?
Anyone who is interested in accessing Native Hawaiian resources for themselves, cultural practitioners, or behavioral health professionals who are looking for education about culturally responsive care for harm reduction.

How can I get this resource?
You can download the resource guide for free on Papa Ola Lōkahi’s website.

Download the guide here

What will I find in this resource?
In the video below, Lilinoe Kauahikaua, Project Manager at the AANHPI ʻOhana Center of Excellence and Program Coordinator at Papa Ola Lōkahi introduces E Hui Ana Nā Moku with a tour of what you will find in this resource.

Mahina ‘Ōlelo Hawai‘i

Graphic that reads: Mahina ‘Ōlelo Hawai‘i

Mahina ʻŌlelo Hawaiʻi or Hawaiian Language Month, celebrated annually in February, honors and promotes the rich cultural heritage of the Hawaiian language, also known as ʻŌlelo Hawaiʻi.

The Hawaiian language was banned from public school systems three years after the overthrow of the Hawaiian Kingdom in 1893. And actively discouraged speaking ʻōlelo Hawaiʻi at home, criminalizing the Native identity and leading to generations of stigmatization in Hawaiian ʻohana (families).

In the 1970s, a revitalization of Hawaiian culture reignited interest in language learning efforts and ‘Ōlelo Hawai‘i was reintroduced into public school curriculums in 1978, after the language became officially recognized in the state of Hawai‘i, due to the tireless efforts of our kūpuna (elders) and the Hawaiian language immersion movement.

The annual observance throughout the month of February aims to raise awareness about the significance of preserving and revitalizing the indigenous language of Hawaii. Throughout the month, various events, educational programs, and community activities take place to showcase the beauty and importance of the Hawaiian language in fostering a deeper connection to the islands’ history and traditions.

The allocation of Hawaiian language month came after Gov. Neil Abercrombie signed Act 28 and was the first of its kind to be transliterated in both Hawaiian and English and states (source):

"Mahina ‘Ōlelo Hawai‘i. E ‘ike mau a e kapa ‘ia ana ae ka mahina ‘o Pepeluali ‘o ia ka “Mahina ‘Ōlelo Hawai‘i” i mea e ho‘omaika‘i a e paipai aku ai i ka ‘Ōlelo ‘ana o ua ‘ōlelo makuahine nei la.

Translation: ‘Ōlelo Hawai‘i Month.The month of February shall be known and designated as “Ōlelo Hawai‘i Month” to celebrate and encourage the use of Hawaiian language.

In observance of Mahina ‘Ōlelo Hawai‘i, we have selected ‘Ōlelo Hawai‘i from E Ola Mau, a Native Hawaiian Health Needs assessment that can help behavioral health and cultural practitioners better understand some terminology surrounding mental health, Hawaiian culture, and substance use.

Did you know… The original version of E Ola Mau, published in the 1980’s contained a compendium of ʻŌlelo Hawaiʻi terms related to mental health and wellbeing. Many of these terms are layered with meaning beyond their surface translation. For example, the term “hei” is used for “addiction”. Hei refers to a string game played by our ancestors and even today. Literally translated, hei means – Net, snare, stratagem, ruse; to ensnare, entangle, catch in a net; to festoon with leis. Hoʻo.hei – To snare, tangle, rope, lasso; to beset with difficulties; to infatuate, be enraptured. Hoʻohei manaʻo, to infatuate, beguile; spellbound.

The meaning of ensnaring and entanglement is used to convey the deep turmoil of addiction, being ensnared in ones addiction.

‘Āina
Land; spiritual connection for Hawaiian.

Aloʻahia
Emotional stress.

Ha‘aha‘a
Humble, meek, modest, unpretentious; this helps you to be sincere and helpful; it’s humble but not mealy mouthed; its accepting of others – not having to put them down or accepting their elevation of you; it’s to be warm and respectful; relationship.

Hei
Addiction.

Hilahila
Shame.

Hoa kākoʻo
n. Ally, supporter.

Ho‘olu‘ulu‘u
To cause sorrow, grief, to oppress.

Kāwili lāʻau
To mix drugs.

Kōkua
Help assistant, helper, comforter, cooperation, support; kōkua is how you show you care about the person; kōkua is meaningful to the concept of ‘oia’i’o because this is how you give life to the aloha; it can be an exploitive thing; you can be asked to kōkua until it hurts so you need to be careful; kōkua is something you share, you give to another, to share what you have but not at the expense of your family; it is your resources or your own self, your extras, your strength and you give to others.

Kūkulu kumuhana
set to right, the pooling of strengths, emotional, psychological and spiritual, for a shared purpose.

Lāʻau hoʻohiamoe
n. Drug, narcotic, soporific, medicine to cause sleep, chloroform.

Ma‘i ma loko
Sickness from within caused by patients or family problems or misdeeds.

Na‘au
Intestines, center of intellect and emotions.

Olakino maikaʻi
Good health.

Pākela ʻai lāʻau
To overdose on drugs. Lit., take drugs to excess.

Puʻuhonua
nvi. Place of refuge, sanctuary, asylum, place of peace and safety.

How Lunar New Year is Celebrated Among Asian Cultures

Lunar New Year is a diverse and beautiful holiday that is celebrated among many Asian cultures and families. In celebration of Lunar New Year, the team at the AANHPI ‘Ohana Center of Excellence has several stories of the significance of Lunar Near Year, and how we each celebrate this time of year.

On Feb 3rd, from 6-8 p.m, at Milpitas Civic Center Plaza, the local communities celebrated the Lunar New Year with live performances by the Aimusic School, VietYouth, Cantrelle’s Martial Arts, and Tina Dance School. The local communities were immersed in the festivity during this two-hour cultural feast. We enjoyed songs in ethnic languages and the music played with traditional musical instruments. The kids were happily engaged in creative crafts including making a dragon and calligraphy (see the picture of the word Dragon written in calligraphy by my 6-years old daughter). It was a great opportunity to inspire her to learn Chinese words and Chinese culture.

The word Dragon written in calligraphy
The word Dragon written in calligraphy by my 6-year old daughter.
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The lion and dragon dances were the highlights of the joyful event (see the video), which ended with a thrilling round of firecrackers. The firecrackers reminded me of all the Lunar New Year holidays that I spent in China before I came to the U.S. Many years ago, before the ban on firecrackers due to air pollution, almost every house in China lit firecracker on New Year’s Eve, while the family members get together to enjoy delicious traditional food and toast for a new year!

Ni and daughter at Milpitas Civic Center Plaza Lunar New Year celebration

Now let me make a toast to you: wish you a happy new year of Dragon, be as energetic as a dragon, and everything goes well for you. But don’t drink too much at parties. 😊 祝大家龙年，龙虎精神，万事兴“龙”！聚会时请不要贪杯哦。

Final appreciation to all the volunteers, community members, and local governments that made this event with free admission for all the communities happen. Thank you and happy new year!

The first day of the Asian Lunar New Year in 2024 is February 10, 2024. For many Asian families around the globe, New Year’s Eve, is the most important night with a tradition of gathering for a special dinner with family and preparing specific traditional foods. Many of the traditions have a spiritual aspect with a recognition of connection to ancestors, the elderly, and a celebration of children. This year New Year’s Eve is February 9th. The celebrations will continue for 15 days with visits to family and friends and the exchange of gifts of food and fruit along with red envelopes of lucky money for children. In my family, we spend days preparing food for New Year’s Eve dinner and buy gifts of food, plants, and lucky peach and plum blossom branches for neighbors and friends to be shared in the coming 15 days. We also clean our homes and family shrines to welcome the new year in good luck, health, and fortune. It is a time of renewal, a connection to the past and to the future.

Kyoung Mi Choi is a Professor in the Department of Counselor Education at San José State University, Program Specialist at the AANHPI ‘Ohana Center of Excellence. She is a regularly contributor to Psychology Today, Courageously and Boldly.

Memories of Seollal, Korean Lunar New Year

Having grown up in South Korea, I enjoyed the excitement surrounding the Lunar New Year, also known as Gujeong (구정) or Seollal (설날). Although I didn’t fully understand why we celebrated twice – once on the first day of January based on the solar calendar and again on the first day of the lunar calendar, which changes each year, I have fond memories of all the delicious dishes we had, such as Tteokguk (떡국, rice cake soup, a popular holiday dish symbolizing the gaining of a year in age), Jeon (전, savory pancakes), mandu (만두, dumplings), Japchae (잡채, a stir-fried dish made with glass noodles), and Bulgogi (불고기, thinly sliced marinated beef).

Family gatherings were filled with laughter and traditional games like Yutnori (윷놀이, a board game played with sticks). For children, it was common to wear traditional Korean clothing (한복, Hanbok) and fly kites (연날리기) with other kids in the neighborhood in the crispy cold air.

Children with Hanbok (Korean traditional cloths)
Children with Hanbok (Korean traditional cloths). Photo courtesy of Pixabay
Traditional Korean Food for Seollal courtesy of Korea.NET
Traditional Korean Food for Seollal courtesy of Korea.NET

During Seollal, we observed the special traditional bowing ceremony called Sebae (세배), where younger family members bow to their elders as a sign of respect and to receive blessings for the new year. In return, elders give blessings and money to the younger generation. I often saved the money, Sebaedone (세벳돈), received during Sebae to buy school supplies and books I desired but couldn’t afford.

Since immigrating to the United States over 20 years ago, I’ve sought to maintain my cultural connections and traditions, much like many other Korean Americans. Celebrating Seollal allows me to gather with Asian and Asian American friends and families, sharing our ancestral foods and reflecting on our immigration journeys. This sense of community and belonging is palpable among many Asian American friends and families.

I discovered that the Bay Area hosts numerous cultural events and community celebrations, providing opportunities to reconnect with my childhood memories and cultural identity. If you’re in the Bay Area, I invite you to join me in celebrating this special month with our families, friends, and communities as we honor our diverse traditions and heritages.

Here are some events you might consider attending:

The Lunar New Year is a significant celebration that holds a special place in the cultural heritage of various Asian communities, such as Chinese, Korean, Japanese, Vietnamese, Taiwanese, Mongolian, Malaysian, Indonesian, Singaporean, and more. This vibrant festivity is based on the lunar calendar and begins with the first new moon and ends on the first full moon. It symbolizes the start of a new year filled with good fortune and happiness.

This year, 2024, marks the Year of the Wood Dragon that symbolizes strength and the fulfillment of aspirations. The celebration begins on February 9th, and it is a time of cultural reflection and festivity (source).

The Lunar New Year is celebrated in various communities throughout the United States, particularly among Asian American communities. According to a Pew Research Center study, around two-thirds of Chinese, Korean, Japanese, and Vietnamese Americans participate in Lunar New Year festivities (source).

Although not an official federal holiday in the United States, the Lunar New Year is gaining recognition. This is exemplified by California’s recent acknowledgment of the event. In 2022, the state, which boasts the largest Asian American population in the country, officially observed the occasion. Governor Newsom signed AB 2596, designating the Lunar New Year as a state holiday. This allows state employees to take the day off in honor of this culturally significant event (source).

Similar strides have been made in major cities like New York, where the Lunar New Year is recognized as a school holiday (source).

The Lunar New Year has a deep cultural and social significance that goes beyond just the festivities. It has a positive impact on emotional and psychological well-being. The celebration helps to foster family bonds, social connections, and a sense of cultural identity. The engagement in traditional customs and rituals also fosters a shared cultural experience that reduces isolation and enhances social cohesion. This is especially important for first-generation immigrants, like myself, who have limited family support in the United States.

During this time, I find comfort and connection by reaching out to loved ones in South Korea and the United States, inviting friends over, preparing traditional Korean dishes, and participating in community events. All these activities help me stay connected to my cultural heritage, which enhances my emotional and psychological welfare.

Lunar New Year on the Westside of Kaua‘i

I have rather fond memories of learning cultural traditions in Hawaii, the island of Kauai specifically. I was raised on the westside of the island in a town of primarily Filipino, Japanese, and Chinese immigrants. Starting in elementary school, we regularly learned about cultural traditions of Native Hawaiians, Pacific Islanders, and the Asian immigrants that worked in the sugar cane plantations. One of my vivid memories is learning about Lunar New Year, then referred to as Chinese New Year. We learned the Cantonese greeting for Lunar New Year (Gong Hay Fat Choy) and created either decorations or accessories in celebration of the holiday. I loved learning about the lunar zodiac and feeling immensely proud (and lucky) to be born in the year of the dragon. You could feel when the holiday was approaching as the Buddhist temples and local restaurants began adorning red and gold for the holiday. Naturally then, it only feels fitting to share these memories as we are about to ring in the year of the dragon again!

Now, learning about Lunar New Year was great. But what really got me excited was the food and the lion dancers. I remember the first time I encountered lion dancers. I was probably in kindergarten at the time and so our class was seated closer to the stage. It was thrilling to hear the drums and chimes begin the performance and to see the lion on stage. Its comically large head, brilliant red and gold body, and beautifully adorned face and mane will be forever an image that I remember. I remember the tricks and comedy that happened on stage and thoroughly delighted at watching the performance. What happened next will also be a lifelong memory. To my surprise, lion came down from the stage! No longer was I a spectator but now I was an active participant. Imagine my panic as one of the performers on stage announced on the microphone, “If the lion snaps or tries to bite you, that’s okay. That’s lucky!” Little five-year-old me could not comprehend how anything biting you could be lucky. I joined my classmates in the screaming and laughing that ensued as the lion made its rounds around the students.

When the assembly was dismissed, I breathed a sigh of relief and reminded myself that the best was yet to come, food! During this time, many foods got associated with Lunar New Year but the typical roster of dishes that I remember would be: manapua (steamed pork char siu buns), Chinese pretzels, kimchi, manju, stir-fried noodles (fried saimin and pancit), and dumplings (fried wonton). These foods were always around but were especially consumed at least in our house around the time of Lunar New Year.

Besides food though, my family did not do much else to celebrate Lunar New Year. As Filipino immigrants, they came from areas of the Philippines that did not celebrate Lunar New Year. The Philippines does have a significant Chinese community that observes the Lunar New Year. The influence of Chinese culture in the Philippines dates back centuries, with the arrival of Chinese immigrants who settled in the archipelago long before the Spanish colonization. Over time, these immigrants integrated into Filipino society while retaining their cultural practices, including the celebration of Lunar New Year. Today, Chinese-Filipinos, also known as Tsinoys, play a significant role in preserving and enriching these traditions.

As the holiday quickly approaches, I am excited to continue on enjoying the festivities and foods of Lunar New Year!

What is ‘Ohana?

‘Ohana – what is an ‘ohana?

‘Ohana, Aiga, Kainga, Kopu tangata, Magafaoa, Whanau—Family, is central to Pacific communities and is part of our Pacific people’s cultural identity. While we understand the Pacific is not monolithic, there are some cultural values like family that are shared throughout. We have chosen to use the Native Hawaiian word ‘ohana and will define family through its use. ‘Ohana is most often translated as “family, relative, kin group, or to be related to”. But it can also mean “to gather for family prayers, lineage, race, tribe, or those who dwell together and compose a family.” As we makawalu—look deeper, into this concept, we can look to the concepts and root words within ʻohana.

Native Hawaiians much like other Pacific Islanders can trace their genealogical lineage back to the birth of their islands and people. Papahānaumoku earth mother, and Wākea sky father, together birthed the islands and Hoʻohōkūkalani stars. Wākea and Hoʻohokukalani together birthed a child who was still. In their sadness, they named their child Hāloa, meaning long or eternal breath. After burying Hāloa, a plant grew from the same space where they had buried their child. This plant had heart-shaped leaves and was the first kalo (taro). Their second child was also named Hāloa in honor of his older brother. Hāloa became the first Hawaiian person, and all those descended from him were fed and sustained by the kalo, his older brother. This relationship highlights the importance of teu le vā /tauhi vā an important Pacific value that describes the ongoing cultural obligation one has to tend to, look after, or nurture our families, our villages, and our environment.

When we break down the word ‘ohana – ‘oha + na. The ‘oha refers to the corm of the kalo. Native Hawaiians view the ‘oha as the root of all. We see this linkage through the genealogical story of Papahānaumoku and Wākea. After planting, the kalo can create many keiki (children) or small offshoots, yet all are descendants of the same ‘oha. This concept illustrates that in Hawaiian and Pacific Islander thinking, it does not matter how we are related; we all descend from the same lineage and are connected. Our ʻohana includes not only those who are related by blood, but all those that we come in contact with including the animate and in-animate relationships we have with ʻāina (land), elements, rocks, trees, ʻaumakua (family spiritual guardians), akua (gods, higher power), and all animals on land, in the air, and the ocean.

For Native Hawaiians and Pacific Islanders within ‘ohana, there are no barriers; everyone should feel safe and cared for. ‘Ohana, fosters the reciprocal relationship between kānaka (people), ‘āina (land), and akua/pili ‘uhane (spirituality). We are all one ‘ohana.

“Every cloud, rainstorm, lightning flash, ti plant, and maile vine was a body form of Kane. Rainclouds, rain, lush ferns, aholehole fish and certain types of seaweed revealed the god Lono. The god Kanaloa was represented by the deep ocean depths by squid, octopus and certain kinds of seashells” (William Pila Kikuchi, “Heritage of Kaua‘i,”

—The Native Hawaiian, February 1979, Vol. 111, No. 4, page 4).

Pono Shim, a beloved Native Hawaiian cultural practitioner, and kumu shared the teachings of Aunty Pilahi Paki concerning ‘ohana, she said, “The world will turn to Hawai‘i as they search for world peace because Hawai‘i has the key… And that key is Aloha!” Pono Shim further explained that another root of the word ‘ohana, is hana. While hana is translated as “work”, and when understood through a Hawaiian and Pacific Islander lens, hana much like teu le vā /tauhi vā is the call to act or do something.

To break down the word further, ha-na, “when we ha, breathe, we na release, set free, through akahai, grace, leaving it better than you found it. ‘O refers to of or eternal/eternity. So, when we na, we unleash never-ending grace..”

“All the members of an ‘ohana, hana forever. The concept is to honor each person’s hana. We have space for people to expand, recover, discover, innovate, and improve their hana. We Honor and need each other’s hana—that’s ‘ohana”

The term ‘Ohana has been adapted by many Asian Americans living in Hawai‘i or the West Coast of continental United States as a term more fitting than the English word “family” which tends to imply a nuclear family.

Kalo Connections across the Pacific and Asia

Kalo was not native to Hawai‘i. In fact, some of the first written records of kalo came from China, around 200 BC. The first Polynesian voyagers who traversed the oceans and settled in Hawai‘i may have carried kalo plants on their double-hulled canoes to help sustain them wherever they would travel (citation).

Kalo, also known as taro is an ancient food crop first domesticated 9000 years in Asia. Historically, taro has been a subsistence crop cultivated throughout Asia, Hawai‘i, Associated Pacific Islands, and West Africa.

Photo credit: Kumu Hula Kapuaokalani “Stacey” Kaʻauʻa – Hālau Unuokeahi