How to Be Culturally Centered in Disaster Response Aid

Group of people holding hands - How to Be Culturally Centered in Disaster Response Aid

“FEMA can be more agile if it had culturally- sensitive and inclusive-oriented staff on the ground that it can mobilize.”
—Survey Participant

In disaster response, cultural knowledge is a crucial component that significantly influences the efficacy and inclusivity of relief efforts. The 2005 study published in Berkeley Law by Seidenberg, “Cultural Competency in Disaster Recovery: Lessons Learned from the Hurricane Katrina Experience for Better Serving Marginalized Communities” underscores how a lack of understanding about local communities’ cultural norms can hinder the trust and participation necessary for efficient relief work.

For instance, in the aftermath of Hurricane Katrina, the failure to adequately acknowledge cultural and socio-economic differences led to delays in support and an uneven distribution of aid. This resulted in extensive individual harm as well as long term displacement of communities who scattered unable to obtain resources to remain during rebuilding. This case highlighted the critical need for responders to be culturally centered to foster an environment where community members feel seen, heard, respected, and willing to engage with authorities.

Why Culturally Centered Disaster Response?

Cultural awareness in disaster management goes beyond language barriers and extends to understanding traditions, religious practices, social structures, and community hierarchies. When response teams are equipped with this knowledge, they can tailor their approaches to resonate more effectively with affected populations. In the area of behavioral health care, lack of cultural awareness has been found to decrease mental health seeking behavior for underserved populations when this care is needed most during a crisis.

In the study, “Cultural Factors in Disaster Response Among Diverse Children and Youth Around the World,” researchers Rahmani, M., Muzwagi, A., & Pumariega, A. J. found that the lack of culturally sensitive interventions led to lower rates of cooperation, help-seeking behavior, and mental health outcomes among disaster survivors. These findings reinforce the argument that an inclusive strategy—one that prioritizes cultural respect and understanding—helps dismantle barriers that might otherwise delay crucial aid and support.

Moreover, disaster responses that lack cultural awareness or fail to integrate cultural knowledge can unintentionally heighten vulnerabilities. Seidenberg’s work emphasizes that marginalized groups often face more severe consequences during disasters because of systemic neglect and insufficiently tailored response measures. For instance, communities with deeply rooted customs or religious practices may not utilize shelters or services that do not align with their beliefs. A culturally centered disaster response approach can bridge this gap by involving local leaders and organizations to create solutions that are respectful and effective. This cooperation not only ensures that aid reaches those who need it most but also builds resilience within the community by empowering them to be active participants in the recovery process.

Culturally centered disaster response is not just an ethical imperative; it is a practical necessity. Publicly available studies, such as those from Seidenberg and findings from Rahmani, M., Muzwagi, A., & Pumariega, A. J., make it clear that embracing the diverse makeup of communities enhances both immediate relief and long-term recovery. When responders understand and integrate the cultural nuances of affected populations, they cultivate trust, improve the efficiency of their operations, and foster resilient partnerships. The lessons learned from past responses show that, moving forward, investing in cultural knowledge must be a cornerstone of disaster response strategies to build safer, more inclusive support systems for all communities in the short-term as well as long-term. For behavioral health care providers and their community partners, building capacity for a culturally centered disaster response is essential.

FEEDBACK METHODOLOGY

In alignment with Disaster Preparedness Month in September 2024, the AANHPI ‘Ohana Center of Excellence (CoE) wanted to gain insight into community perceptions regarding disaster preparedness and entities providing disaster response and aid. The feedback was gathered using an optional survey that was housed on the CoE website. A total of 35 participants completed the full survey. All feedback was collected anonymously and was promoted on the CoE’s email list and social media.

We hope that by sharing these findings, it will empower those affected and foster awareness for those providing relief.

 

QUESTIONS WE ASKED

The survey contained eight questions:

  1. What is your zip code?
  2. What ethnicity/ies do you identify with? Choose all that apply.
  3. What advice would you give to organizations like FEMA to ensure their resources are inclusive and culturally sensitive for all members of your community?
  4. Can you share an example of when outside help during a crisis was either beneficial or harmful to your community? What made the difference?
  5.  What specific needs or concerns should be prioritized when developing disaster response plans for your community?
  6. In what ways can organizations better communicate with your community before, during, and after a disaster?
  7.  How can outside organizations build trust and partnerships with your community in preparation for potential future crises?
  8.  Is there anything else that you would like to add?

 

RESULTS: ETHNICITIES SELECTED

The survey participants came from diverse ethnic backgrounds, including African American, Caucasian, Chamorro/CHamoru, Cheokee Indian, Chinese, Chuukese, Filipino, Japanese, Kānaka Maoli (Native Hawaiian), Korean, Laotian, Marshallese, Samoan, Thai, Tongan, and Vietnamese. 12 of the 35 respondents chose 2 or more ethnicities. The ethnic distribution shown in the graph below reflects data from participants who completed the full survey.

CHART - Disaster Response Survey - Ethnicities Selected
The charts above display how often each ethnicity was selected in response to the question, “what ethnicity/ies do you identify with? Choose all that apply.” Please note that many respondents chose multiple ethnicities and are represented in the chart each time they were selected. *Ethnicities are written as respondents supplied in the “other” entry.
RESULTS: GEOGRAPHIC LOCATION BY ZIP CODE

The geographic location of the 35 survey participants was within the U.S (Hawai‘i, Arizona, California, Washington, Indiana, Oregon, Florida, Alaska, New York) and also included responses from other countries such as Australia, South Africa, Guam, and Saipan.

MAP - Disaster Response Survey - Response by Zip Code
The map above represents survey participants’ geographic location by zip code who were within the United States or Pacific.
RESULTS: TRENDS & FEEDBACK

Note: the initial analysis was conducted using AI tools, with staff closely overseeing and reviewing the process to ensure accuracy and reliability.

Summary

There was a recurring suggestion that organizations that provide disaster response aid should provide culturally centered training to their staff. This includes awareness of specific community traditions, values, and social norms, particularly in multicultural regions. There was also a recurring theme of language barriers and for organizations to create more language access in their response and aid provided. Lastly, there was a recurring theme that organizations lacked community trust because they were not including the communities they served in their decision making—whether it be short-term immediate needs or long-term needs.

 

Examples of Beneficial and Harmful Aid 

Beneficial Aid: The respondents appreciated support that addressed specific cultural or geographic needs, such as Hawaii’s efforts during wildfires and COVID testing accessibility. In some cases, having local residents on the ground to provide direct assistance was highlighted as effective.

Harmful Aid: There were instances where aid was perceived as being insensitive or exclusionary, particularly when national organizations that respond to disasters appeared to prioritize wealthier or more easily accessible areas, leaving behind marginalized communities. Additionally, the bureaucratic nature of FEMA’s processes was criticized for exacerbating trauma in disaster response.

 

Prioritizing Community Needs in Disaster Response Plans 

Multigenerational Household Considerations: Several respondents highlighted the need for disaster response plans to accommodate multigenerational families, particularly in regions like Hawaii where such households are common.

Language Access: Another common theme was the importance of language access and interpretation services for those with limited English proficiency. This would enable communities to better understand and navigate disaster recovery efforts.

Basic Necessities and Continuity: Many respondents stressed the importance of ensuring that basic necessities (like clean water, food, and shelter) are prioritized. Moreover, the need for stable shelter, without the fear of being moved between different locations, was emphasized for disaster victims.

 

Effective Communication Before, During, and After Disasters

Radio and Flyers: In several communities, radio remains a critical communication tool during disasters. Respondents suggested using local radio stations to keep people informed. Printed flyers were also recommended for individuals who may not have access to technology.

Tailored Communication: Respondents called for communication in multiple languages, especially for non-English speakers. They recommended using radio, flyers, and social media platforms like WeChat (for Chinese) to spread timely disaster information.

Personal and Direct Communication: Face-to-face interaction was viewed as more effective than electronic communication, especially for vulnerable populations like the elderly who may not be tech-savvy. Many respondents requested town halls or in-person meetings for information sharing.

 

Building Trust and Partnerships with Communities 

Long-Term Relationship Building: Respondents expressed that trust cannot be built during a crisis. Organizations should establish ongoing relationships with community members and leaders, helping to build trust that will carry into disaster situations.

Inclusion of Community Leaders: Several respondents emphasized the importance of involving trusted local leaders or liaisons in disaster preparedness and response. This ensures that community members can trust the organizations, as these leaders often bridge the gap between official aid and community needs.

Culturally Inclusive Decision-Making: Several respondents emphasized the importance of having community members involved in disaster preparedness planning, to ensure that plans reflect local values and concerns.

 

Other Concerns and Suggestions 

Economic Realities: Many respondents pointed out that economic disparities, particularly in Hawaii, create challenges for recovery. The high cost of living, housing shortages, and limited financial support make disaster recovery even more difficult for already struggling families.

Holistic Disaster Planning: Beyond natural disasters, respondents suggested considering additional crisis scenarios such as financial instability, infrastructure breakdowns, and food insecurity when developing preparedness plans.

 

REFERENCES

Seidenberg, D. A. (2006). Disaster planning for libraries and archives: Understanding the legal issues. Berkeley Law. Retrieved from https://www.law.berkeley.edu/library/resources/disasters/Seidenberg.pdf

Rahmani, M., Muzwagi, A., & Pumariega, A. J. (2022). Cultural Factors in Disaster Response Among Diverse Children and Youth Around the World. Current Psychiatry Reports, 24(10). https://doi.org/10.1007/s11920-022-01356-x

ABOUT THE AUTHOR

The survey results analysis and this article were written by Momi Lievan, student intern with the ‘Ohana Center of Excellence.

Momi Lievan head shot

I hold the honor of being named after my grandmother, Momi. I am a mother, student, and God-fearing woman. I was born and raised on the island of O‘ahu, Hawai‘i where I love to spend time with family, nature, and enjoy the simple things in life. I am currently pursuing my master’s degree in social work at the University of Hawai‘i at Mānoa as I aspire to empower individuals and communities in becoming the best version of themselves. I hope that these findings serve you well and that you may give yourself grace when navigating the challenges in life.

Towards Inclusive Support: Recognizing and Addressing Caregiving Needs in AANHPI Communities

Asian elderly woman enjoy in flower garden with caregiver in park.

This post was co-authored by Meekyung Han and Falahola Kanongataa.

Caregiving for Loved Ones with Mental Health Conditions and Challenges

Mental health conditions, particularly severe ones like schizophrenia, bipolar disorder, and major depression, can significantly impact a person’s daily life. However, these conditions are treatable, and many individuals can achieve recovery. One of the critical factors in this recovery process is family involvement, as family members play a crucial role in helping their loved ones regain control of their lives and rebuild their sense of self.

Caregiving for a loved one with a severe mental health condition can be a rewarding experience, as many caregivers find a sense of purpose and fulfillment during difficult times. This caregiving can strengthen family bonds and foster greater compassion and resilience. However, despite its rewards, caregiving can be demanding, as caregivers often juggle multiple responsibilities, such as providing support and assistance to their loved ones affected by mental health conditions and navigating and advocating for treatment while handling other personal, familial, and/or work-related commitments. Given that caregivers of individuals with mental health conditions tend to provide more care—about 32 hours per week on average—compared to typical family caregivers, it is understandable that family caregivers of individuals experience higher stress and negative impacts on their mental and physical health as well as quality of life.

 

Cultural Influences and Caregiving Challenges Among AANHPI Families

Caring for family members with mental health conditions poses unique challenges for Asian American (AA), Native Hawaiian (NH), and Pacific Islander (PI) caregivers. Cultural values such as familism and interdependency, which prioritize strong family obligations, often result in AA caregivers living with their relatives who have mental health conditions. Furthermore, language barriers (e.g., over 70% of Asians and 40% of NHPIs speak a language other than English at home) and deep-rooted cultural stigmas surrounding mental illness hinder access to mental health services among AAs. Compared to other ethnic/racial populations, AAs with mental health conditions tend to underutilize services (25% vs 52%, respectively). Such untreated mental health conditions can contribute to caregiving-related responsibilities and stress. In addition, traditional AAPI values, such as the concept of saving face, are directly related to the negative stigma associated with mental illness, which results in a great deal of secrecy and concealment for those struggling with it. Consequently, AA family caregivers may face more day-to-day difficulties and experience higher levels of distress, which can have a negative impact on their own well-being.

In Native Hawaiian and Pacific Islander (NHPI) cultures, family is often at the heart of caregiving as well. Everyone is expected to care for one another, especially during times of illness or crisis. This strong sense of familial duty, rooted in concepts like ohana (family in Hawaiian) and tauhi vā (mutual obligations in Tongan culture), leads many NHPI caregivers to take on primary caregiving roles for relatives with mental health conditions. While this norm strengthens familial ties and cohesion, it also places significant emotional, physical, and financial strain on caregivers. In many NHPI families, this caregiving role can be emotionally taxing.

Gen-Z Discussing About Mental Health with Two Mature Adult

Growing Mental Health Needs, Yet Limited Information Available  

Despite being among the fastest-growing ethnic groups in the U.S., AANHPI communities face overlooked mental health needs, including challenges for individuals with mental health conditions and the family caregivers who support them. This neglect stems in part from stereotypes of a “model minority,” with few mental/behavioral problems, upward mobility, high educational attainment, and economic stability. In contrast to this general assumption, AAs suffer from mental and behavioral health conditions.  Another problem not sufficiently explored in research, which impacts policy and practice, is that many studies still view AAPI caregivers as homogenous, overlooking the distinct cultural and structural variations, that impact caregiving experiences and challenges. Recognizing these diverse experiences is essential for addressing AA caregivers’ unique challenges, especially as the community continues to grow.

Similarly, NHPI caregivers encounter structural barriers, including higher poverty rates, lower educational attainment, and limited access to quality healthcare—issues that are exacerbated in rural or isolated areas. These challenges can make it particularly difficult for NHPI caregivers to secure the resources necessary for their loved ones and themselves for recovery and sustainable caregiving. The mental health needs of NHPI individuals and their caregivers are often overshadowed by broader categorizations that ignore the specific cultural and familial dynamics within various Pacific Islander communities.

To support AANHPI family caregivers, it is essential to develop culturally relevant, accessible mental health programs that encourage AANHPI individuals with mental health conditions to receive culturally sensitive and responsive care. The increased service utilization among loved ones can, directly and indirectly, reduce caregiving-related distress, resulting in increased wellness among family caregivers. Furthermore, more resources and services are in dire need for family caregivers themselves. Tailored support, further research, and targeted policies are critical to ensuring that AANHPI caregivers receive the support they need to navigate the emotional and physical demands of caregiving within their unique cultural contexts.

 

Moving Forward: Supporting AANHPI Family Caregivers

As described above, recovery from mental health issues is achievable and often bolstered by the support of family, yet family caregivers also face diverse responsibilities impacting their wellness. When they reside with those they support—a common aspect in many AANHPI families—the caregiving responsibilities can be higher, leading to heightened stress. To sustain their vital role in the recovery process, caregivers need strong support and resources from the communities and mental health professionals. To ensure AANHPI family caregivers receive the necessary support, it is crucial to develop resources, programs, and policies addressing their cultural nuances and structural challenges with special emphasis on each subgroup’s unique needs. Also, given the within-group diversity among AANHPI communities, culturally responsive care also involves understanding subgroup-specific experiences as well as geographic and structural barriers.

Some essential supports are, but not limited to, the following:

  1. Promoting culturally responsive and tailored mental health services, including offering services in Native languages, understanding cultural values around family caregiving, and addressing the unique mental health challenges faced by AANHPI communities, both collectively and individually.
  2. Increasing community support programs and resources tailored for AANHPI caregivers, including peer support groups and educational workshops on mental health and stress management. These initiatives aim to reduce feelings of isolation and create a space where AANHPI caregivers can share their experiences and receive emotional support.
  3. Improving public awareness and education can help reduce stigma associated with mental health. This approach encourages individuals with mental health conditions and their families to seek support, fostering more positive cultural attitudes and promoting the pursuit of treatment.
  4. Advocacy for policies that support family caregivers—such as paid family leave, respite care, and better access to mental health services—can ease the burdens of caregiving. National initiatives like the RAISE Family Caregivers Act can help ensure that caregivers receive the support they need at both individual and community levels.

Senior Pacific Islander woman and her mature daughter and grandson cuddling each other in their kitchen at home.

Conclusion: A Shared Responsibility

In conclusion, caregiving for a loved one with a mental health condition is never easy, but for AANHPI families, the challenges are especially complex due to cultural, linguistic, and systemic barriers. Yet, despite these challenges, family caregiving remains a central value in AANHPI communities. With the right support—culturally relevant services, community-based programs, and advocacy for better resources—AANHPI caregivers can continue to provide the love and care that their family members need while also taking care of their own well-being. As we move forward, it is crucial to recognize the unique needs of AANHPI caregivers and ensure that their voices are heard and their experiences are addressed. By providing culturally and linguistically relevant and responsive mental health care, building strong support networks, and advocating for policies that better serve this community, we can help ensure that both caregivers and those they care for have the tools and resources they need to thrive.

With limited resources for AANHPI family caregivers, our ‘Ohana Center of Excellence is collecting AANHPI-specific resources to support caregivers of those with mental health conditions. Meanwhile, here are resources from the Substance Abuse and Mental Health Services Administration (SAMHSA):

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

AANHPI CoE 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

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 A PDF OF THE RESOURCE GUIDE HERE

Scroll To Top
Narrow your search by: All Boston Cambodian Chinese Colorado Fiji Filipino Guam Hawaii Hmong Korean Lao Massachusetts Māori Sacramento Vietnamese Wisconsin advocacy counseling family support funding harm reduction health equity policy prevention professional development public health racism stigma therapists transgender veterans youth
Narrow your search by

Suicide Prevention (38)

LGBTQIA+ Resources for Asian Americans, Native Hawaiians, and Pacific Islanders (AANHPI)

Collage of LGBTQIA People

The LGBTQIA+ communities of Asian American, Native Hawaiian, and Pacific Islander (AANHPI) descent are gradually gaining more support from organizations and resources that provide valuable assistance, advocacy, and a sense of community.

In honor of PRIDE Month, we wanted to share some noteworthy resources and organizations that we found throughout the month of June that are doing wonderful work in our communities to support LGBTQIA+ individuals.

Some of these organizations include the Asian Pride Project, which offers an online platform for sharing stories and experiences with family and friends. The National Queer Asian Pacific Islander Alliance (NQAPIA) serves as a network for LGBTQIA+ organizations across Asian, South Asian, Southeast Asian, and Pacific Islander communities. Additionally, Coming Out: Living Authentically as LGBTQ Asian and Pacific Islander Americans by the Human Rights Campaign Foundation offers a guide to assist with the coming out process for Asian Americans and Pacific Islanders. PFLAG NYC API Project provides support to Asian families with LGBTQ loved ones through education, while API Equality in Los Angeles works towards LGBTQ equality and social justice. The Visibility Project is also an important resource, featuring a national portrait and video collection dedicated to Queer Asian American Women & Trans* individuals.

Please note that these resources may not be comprehensive, and are presented in alphabetical order by name. Any agencies and organizations providing support to AANHPI LGBTQIA+ communities and wishing to be included in our ‘Ohana Center of Excellence are encouraged to contact us.

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.

Scroll To Top
Narrow your search by: All Asian American Bay Area HIV/AIDS Hawaii Mahu Mapu Maia Maui relief efforts Native Hawaiian New York City PRIDE Pacific Islander QTPI Samoan University of Hawaii coming out culture downloadable equality gender affirming care gender identity gender minorities harm reduction health data healthcare inclusivity nonprofit queer spaces report social justice storytelling therapy transgender youth
Narrow your search by

Resources for LGBTQIA+ AANHPI Communities

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.

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