“We have to recognize as a national crisis this under-representation of women in politics. Women's representation has stayed almost the same for 75 years.” Breaking a 90-year-long tradition, Satoko Kishimoto is the first female mayor the 600,000 inhabitants of the Suganami Ward in Tokyo have ever seen. Winning her election in June 2022, by a margin of just 200 votes, she ran an appealing progressive platform, advocating for anti-privatisation and environmentally friendly policies. Women currently only hold 2% of political office positions in Japan. Kishimoto, at 48, is 19 years younger than the average Tokyo mayor. Her cabinet is primarily male-dominated, and department leadership in Suganami is entirely men. Japan, despite being the world’s third largest economy, ranks at a grossly disproportionate 116th out of 146 countries on the World Economic Forum’s report on gender gap disparities. Many other statistics released by organizations like the Inter-Parliamentary Union reflect similar findings. “The reality is that it will take time. I want to see more women in management positions, but there is a huge hierarchy and women are not yet in a position to be able to step up.” Kishimoto, like many other women in her line of work, has faced rampant discrimination in her career. Misogynistic ideologies and stereotypes often interfere with her campaign messages and goals. “I really want to debate policies. But [a lot of] time is wasted in the city council addressing criticism and personal attacks.” Prior to her election, Kishimoto had been living in Belgium for over a decade, where she was previously a programme coordinator of public alternatives at the Transnational Institute. Although critics scrutinized her living arrangements and lack of political experience in Japan, most voters did not feel that she was disconnected from Japanese politics and culture. During the COVID-19 pandemic, Kishimoto was active in virtually hosting public debates in Japan, establishing her presence and competence in the political sphere. If anything, she views her “outsider” perspective as a unique advantage. Throughout her term, Kishimoto is dedicating herself to accelerating progress for women’s representation in Japanese politics. She pushes for municipalism and stresses the importance of civilian voices. “When I looked at Suginami and what local people faced there in terms of public services, childcare, and urban planning, I thought something had to change and I believed I could do something with them and for them.” Editors: Alisha B., Phoebe H., Lang D. Photo Credits: Women's Agenda

On March 8th, the Asian Pacific American Institute for Congressional Studies (APAICS) hosted a virtual Health Summit to discuss the current state of healthcare in the United States and how it impacts Asian Americans and Native Hawaiians/Pacific Islanders (AANHPIs). APAICS is "dedicated to promoting Asian American and Native Hawaiians/Pacific Islander participation and representation at all levels of the political process, from community service to elected office." The 2023 Health Summit featured speakers from the medical field, non-profits, corporate groups, and civil servants from all levels of government. As a member of the AANHPI community and someone heavily involved in public health and health policy, I learned a great deal from listening to the programming. I left armed with a greater dedication to supporting the health of AANHPIs and other underrepresented minorities. In the first session, panelists spoke about the need for better representation of the AANHPI community’s ethnic diversity in clinical trials. Dr. Yanghee Woo explained how the underrepresentation of the ethnicities comprising the AANHPI community during clinical trials constrains the efficacy of drug therapies and treatments; patients of different ethnicities respond differently to drug treatments. It is imperative that clinical trials increase ethnic representation in order to best treat AANHPIs. A lack of commitment to representation also plagues research efforts to improve the detection and prevention of gastric cancer among AANHPIs; cancer is the leading cause of death among AANHPIs, and AANHPIs suffer from gastric cancer at disproportionately high rates compared to other racial groups. According to the panelists, a lack of information about clinical trials coming from trusted sources combined with language barriers further inhibits AANHPI representation. Without ethnic diversity, which is highly linked to genetic diversity, these treatments will not have the intended efficacy for all groups. The second panel featured representatives from various sectors, many of whom are involved in community engagement and organizing. Throughout the conversation, speakers highlighted the importance of community-level engagement in healthcare. APAICS describes community engagement as a means to “address socio economic issues that are the root causes of many existing disparities in health equity…through a collaborative process, [wherein] members from the community, stakeholder organizations, and healthcare providers can work to identify needs most important to the community and pursue meaningful strategies to address those needs.” Isha Williams, the Head of Media Excellence and Head of Culturally Inclusive and Relevant Marketing at The Janssen Pharmaceutical Companies of Johnson and Johnson, identified how community-based partnerships can transform health care for underrepresented groups. These partnerships increase access and quality of health care through authentic, non-transactional engagement with the community. In short, such engagement requires community empowerment through supporting education, dedicating space to the input of the community, and recognizing how history has perpetuated systemic and institutional racism. Continuing into the third panel was the theme of innovation in the healthcare industry. The panelists addressed how pharmacies can serve as an access point for primary health care services, as demonstrated through COVID-19 vaccine efforts and therapeutics distribution. In rural areas, pharmacies are especially critical when few other primary health care touchpoints are available in the community. Pharmacies have become effective in supporting the continuum of care for patients, often connecting them to other needed services. Of the services that pharmacies and primary care providers can facilitate is obesity screening for AANHPIs, an important topic among the panelists. Obesity is a major concern for AANHPIs in that compared to other racial and ethnic groups, AANHPIs are at a greater risk for developing chronic diseases at a lower Body Mass Index (BMI) level. Obesity is considered a risk factor and contributor to “to increased morbidity and mortality, most importantly from cardiovascular disease (CVD) and diabetes, but also from cancer and chronic diseases, including osteoarthritis, liver and kidney disease, sleep apnea, and depression” (Pi-Sunyer X, 2009). Because AANHPIs experience these risks at a lower BMI, the World Health Organization (WHO) redefined the BMI levels at which a person of AANHPI descent is considered overweight and obese, lowering the threshold from 25 and 30 to 23 and 27.5, respectively. Unfortunately, medical providers may not have this awareness, preventing AANHPIs from accessing obesity medication and thus preempting adverse health outcomes. Finally, the last panel closed out the program with a discussion about empowering patients. One of the keys to empowering patients, AANHPIs and otherwise, is ensuring that language barriers do not impede care. Dr. Rita Kuwahara personally testified to the need for certified medical interpreters who have formal training to communicate medical terminology to patients who require a translator. Another important member of the care team is a patient navigator, someone who helps patients fully understand the practical implications of what a provider tells them, often connecting patients to other services. People who are AANHPIs themselves can effectively meet these needs since they can provide culturally-informed education to patients making decisions about their health. In listening to the APAICS Health Summit, I came away with a greater understanding of the need for diverse representation of the AANHPI community in research, data, clinical trials, and advocacy. Between language barriers, socioeconomic limitations, and a lack of cultural competence, it is important for the government to better fund efforts that would solve these issues. These issues are also not unique to the AANHPI community, and we should acknowledge that solving these issues for our community through advocacy and practice will improve issues in health care that affect many groups. References Pi-Sunyer X. The medical risks of obesity. Postgrad Med. 2009 Nov;121(6):21-33. doi: 10.3810/pgm.2009.11.2074. PMID: 19940414; PMCID: PMC2879283. Editor(s): Cathay L., Claudia S. Photo Credits: Unsplash

Introduction Since I was a child, I have avoided walking under scaffolding because I thought it was bad luck to walk under ladders or other climbable man-made structures such as scaffolding. For many, there are multiple issues with this logic. ‘But scaffolding is not a ladder.’ ‘How can you tell if it’s bad luck?’ ‘But why though?’ All are valid examples of questioning my ‘casual superstitiousness’. I do not have any in-depth reasoning for indulging in behavior tempted by bad luck superstitions. As far as I am aware, I mostly picked up casually superstitious habits either from their visibility on TV, such as an episode of The Grim Adventures of Billy and Mandy about bad luck, or my Mum prompting me; case in point not putting new shoes on the table or stirring things with a knife. I was also the only one Mum could prompt since I don’t have siblings and she gave up on reminding Dad about manners a long time ago. Even when Mum and I talk about something hopefully not happening, we restlessly thump our fists onto our foreheads as a replacement for any wood we could not immediately knock on to dispel any bad omens. It was only this year I realized how many behaviors I have learnt and kept for the sake of avoiding bad luck and was curious to learn more about the history of certain superstitions; why do superstitions persist in the modern day? What are superstitions? The Cambridge University Press & Assessment dictionary defines superstition as a “belief that is not based on human reason or scientific knowledge, but is connected with old ideas about magic.” This implies that the origins of most, if not all, superstitions are rooted in older societies that favored folklore, magic, and religion, and also existed before modern medicine. This is expanded upon by Stuart Vyse, who states, “The origin of the concept is found in ancient Greece, at least as far back as the 4th century BCE, and for the next 2,000 years superstition stood in contrast to the religious practices that, even today, we could consider magical or paranormal, and yet versions of most of these practices are still with us.” (2020, p. 2). Additionally, it suggests that superstitions were mental tools to reason why certain events may or may not happen – a way to manage behavior by emphasizing supernatural or otherworldly consequences for actions. Although this definition provides minimal information about superstitions, it is a solid benchmark to further explore not only superstitions as a general concept, but individual superstitions, where they historically and geographically originate from, and why they exist in the first place. To explore these queries, this piece will analyze three superstitions I casually maintain as part of my behavior, including their origins, and attempt to answer why we were superstitious – and still are. Superstition 1: it is bad luck to walk under a ladder As Debra Ronca for HowStuffWorks brilliantly points out, it is generally not a good idea to walk under a ladder because it is a safety risk for something to fall or collapse onto you. However, there are possible explanations as to why this is a superstition and not just a practical piece of advice. In The Encyclopedia of Superstitions, Richard Webster concludes that, “[n]o one knows why, but at least three theories have been proposed. The most likely theory is that a ladder forms a triangle when placed against a wall. The triangle symbolizes the Holy Trinity. Consequently, when you walk through it, you effectively insult the Trinity and attract the devil. The second theory concerns the use of the ladder in hangings. The ladders would be propped against a beam to allow the person about to be hanged to climb high enough to reach the rope. A third theory dates back to ancient Egyptian times, when people believed you might see a god walking up or down the ladder while you walked under it." (2021, p.149). This highlights how difficult it can be to pinpoint a superstition if it existed in multiple cultures and religions or is old enough to have its origins mostly forgotten or uncertain. Additionally, it reinforces how, religion or not, disturbing God(s) can contribute to societal behaviors and therefore create superstitions. Superstition 2: touching or knocking on wood avoids bad luck According to Webster, how you interact with wood or wooden items to dispel bad luck can depend on your location. For example, people in the United States would knock on wood, meanwhile, it is more common for people in the United Kingdom to just touch the wood. (2012, p.293). Another example of how one superstition can exist in multiple countries and cultures but may vary on certain things for their own (and possibly unknown) reasons why. To explain further, Webster’s book states that for many Christians, knocking on wood derives from Jesus Christ being crucified on the cross (p. 147). However, it may also originate from prehistoric times when people largely believed that gods lived in trees, and after making an “optimistic remark”, knocking on wood would “appease the fates who might prevent the good luck from occurring”. (p. 293); “These gods were responsible for the seasonal changes in trees that symbolize birth, death, and resurrection. The tree gods were happy to help humans who approached them in a respectful manner. Consequently, people touched trees when asking for favours, and touched them again once the request had been granted. [...] As a result of this, many charms and amulets were made from food to enable people to touch it more easily. The wooden cross that medieval Christians wore are a good example of this". (p. 293). This superstition emphasizes not only the possible historical origins, but how behaviors exhibited in religions can shape superstitious behaviors that carried into the modern day almost as smoothly as using ‘oh my god’ or ‘Jesus Christ’ for exclamation even if you were not religious. Superstition 3: it is bad luck to spill salt, throw salt over the left shoulder to reverse bad luck Why the left shoulder specifically? Webster answers this by stating that the left side is synonymous with bad luck and evil, especially when sinister is Latin for the word left. This serves as an explanation as to why, “Christ sits on the right hand, or good, side of God. This is also why people throw salt over their left shoulder after accidentally spilling some. they feel that the devil might pounce on them after an accident of that sort." (2012, p.153) Allegedly, in Christianity, the devil “detests” salt as it is “incorruptible, immortal, and linked to God”. This explains why Christ is on the right side in religious art or other visual depictions as it is seen as the ‘good’ side of God. (p.227 & 153) Additionally, salt is preservative and therefore in the context of faith is, “a natural enemy of anyone or anything that seeks to destroy. If a superstitious person accidentally spills some salt, he must immediately toss a pinch of salt over his left shoulder. This is because the devil is likely to attack from the rear, and will also attack from the left, or sinister side. The presence of salt will immediately scare off the devil before he has time to cause any difficulties." (p.227) It is fascinating how the negative religious connotations of the left side had repercussions on left-handed people, who were “assumed to have some sort of connection with the devil and evil spirits. however, it was considered lucky to meet a left-handed person, except on Tuesday, when it was highly unlucky" (p.153); this appears to showcase some conflicts or contradictions in terms of where left-sidedness stood on the scale of luck. However, this context is necessary to understand the origins of spilling and throwing salt over the left shoulder. Why do superstitions exist? As our world continues to age our knowledge and understanding of it matures, and the pacing of this maturing may be different in various circumstances. Knowing that what we understand of the universe has drastically changed from mythology and the scientific method, why do superstitions persist for many cultures and individuals? Harada and Hunter argue that superstitions are early examples of reasoning and problem-solving before modern science. Furthermore, it suggests that similarly to religion, superstitions can answer questions we are not sure how to respond to or understand, and therefore provide a sense of security to have good fortune, omens or luck, with non-offensive rituals or tasks. Or more importantly, security on how to avoid bad fortune, omens and luck. As suggested in Thorin Klosowski’s aforementioned statements, my casual superstitions were learnt from an early age. My Dad grew up in a Hindu household in Malaysia, a largely Muslim country. However, I did not learn many behaviors informed by superstition or religion especially since he considered himself ‘non-practising’. However, my Mum has informed me of a lot of my superstitious practices, she was the one to tell me to not put new shoes on the table or stir with a knife because it was bad luck (in short, I blame mum for my ladder fear-mongering). Growing up in the UK also meant that most of the media I consumed, from cartoons to films, would either be British and American; therefore, any superstitions I grew up learning and retaining are very western in their origins – Christianity is likely the primary culprit of this. Vyse’s abstract for Superstition: A Very Short Introduction states that, “Under Theodosius I (r. 379–95) Christianity became the Roman Empire’s official religion and the word ‘superstitio’ was now used against those who once used it against Christians. ‘Religious superstition’ describes the rising concerns over magic and superstition during the last centuries of the first millennium CE. A number of edicts against superstition, magic, and pagan religious practices were produced and working magicians and sorcerers were forced to renounce their practices or face death. Fears about demonic magic swelled during the 14th century, but a much more ominous threat emerged that would be a considerable worry for the next four centuries: conspiratorial groups of demon-worshipping black magicians alleged secret societies of witches.” This historical ‘conflict’ between cultural practices and Christian practices highlights that, for many western citizens, superstitions are a response or result of Christianity – which may differ from countries that have superstitions informed by their specific cultural practices as well as religious practices. Therefore, it is important to recognize that any superstition people have in history and the modern-day is informed by these practices and experiences, so it would be a disservice to infer that superstitions are dated because they are uninformed by scientific method. If we continue to promote the beauty and value of maintaining historically cultural practices, it may be counterintuitive to suggest superstition is primitive to modern thinking. If they do not harm the individual or collective, it is not necessarily inferior in the wider context of how people learn information, whether it be fact or folklore. Why are we still superstitious? In terms of why people are still superstitious despite advancements in society, culture and technology, Harada and Hunter suggest that who we are is largely influenced by the “values, beliefs, and meanings adopted by society”, highlighting that the environment(s) we grew up and develop in not only include social building blocks such as languages and etiquette, but also our behavior towards luck. Additionally, Harada and Hunter claim that superstitions still exist as they contribute to morality and how we cope with uncertainties; “Embedded within our belief systems are a wide range of customs, rituals, taboos, and behavioral codes that have basis upon superstition. Superstition conceals hidden motives at a social level that cover society's hidden traumas. In the Freudian sense, superstition could be considered a social defence mechanism, as a means to deal with fears and anxieties that society faces. [...] Superstitions are based on flawed causalities where rationality and reasoning have been abandoned. Superstition can be seen as extended metaphors, transmitted through stories that people tell, in an attempt to cover up irrationality. These stories emerge as timeless myths that become culturally patterned remedies for something that is not understood and has its basis upon events and history, a universal acumen of culture.” This showcases how superstitions can manage the ‘fears and anxieties that society faces’ by giving individuals autonomy over their luck, or resistance to bad luck. Harade and Hunter associate superstition with ‘flaw’ and the abandoning of ‘rationality and reasoning’, which may be true to many people that do not care for luck or superstition; however, the ‘timelessness’ that superstitions had earned is the result of finding answers in something that not be effectively or concisely answered: what is the reason and result for a person’s luck? Reported by Thorin Klosowski for Lifehacker, Professor of Psychology at Connecticut College and author of Magic: The Psychology of Superstition Dr. Stuart explains possible reasons why superstitions become part of a person or society's development; "One is that people teach them to us when we're young. They're part of the lore of any culture. The basic process of socialization is a major part of it. Also, we live in a world where there are always going to be important things in our lives that we can't completely control and their outcome is uncertain. Superstitions tend to emerge in those contexts. You do everything you possibly can to ensure that things will work out. Superstitions are employed as one more thing to help you bring [a desired outcome] about. They're maintained in part by a phenomenon psychologists call the 'illusion of control.'" Klosowski claims the methods by which social structures teach individuals about luck and fortune can inform an individual’s response to casual or devoted superstition. More importantly, Klosowski emphasizes the ‘illusion of control’, something a lot of people would want to experience at a powerful level. It provides that comfort and safety to individuals or groups in uncertain circumstances. If bad luck is consistent in a person’s life, they can locate the possible causes and prepare for future consequences. To summarize, the persistence of superstition in most, if not all, cultures can largely derive from three factors: respectfully adhering to traditional practices adjacent to modern practices the desire for answers to unusual or befuddling circumstances autonomy and control over actions and their consequences Conclusion Based on three specific superstitions I subconsciously act on, examples of research and insight into superstitions illustrate how the concept is densely layered in history but can be divisive depending on how much an individual’s faith (or lack thereof) informs their perspectives on luck and omens. Superstitions are not an actively conscious part of my lifestyle in the same way it may be for people that practice their faith and religion; however, it is interesting to see how the superstitions I grew up learning about from TV and my Mum can be historically related to religion and continue to persist in many people’s lives and cultures. But why does that matter? One of my favorite answers to this question comes from USC Dornsife’s Tok Thompson, associate professor (teaching) of anthropology. We practiced superstitions and continue to because it can be fun, “there’s an aesthetic and a social quality to them and we think, ‘What’s the harm?’” Thompson said. “And finally, people think they might just be true.” What’s the harm? Certainly, a valuable question in more ways than one. If skepticism is a porous sponge that soaks into all aspects of contemporary life from table talk to internet discourse, and superstitions have managed to retain space in these crevices for multiple walks of life, perhaps having faith in luck and fortune is more valuable than we think. This piece examined multiple ideas and professional input into the social history of superstition, and its purpose in tradition and modernity. But maybe the simple answer to ‘why’ is truly… ‘why not?’. Editors: Danielle C., Lang D., Cathay L., Joyce P., Claudia S., Leila W. Bibliography: Admin. “Knife Superstitions from around the World.” Exquisite Knives, Exquisite Knives, 15 Oct. 2017, https://exquisiteknives.com/knife-superstitions-world/. Bell, Susan. “Ideas of Luck and Superstition Vary among Cultures around the World > News > USC Dornsife.” USC Dornsife College News RSS, 12 July 2018, https://dornsife.usc.edu/news/stories/2836/friday-the-13th-superstitions-and-luck/. Dassanayake, Dion. “Knocking on Wood and Throwing Salt over Your Shoulder 'Can Reverse Bad.” Express.co.uk, Express.co.uk, 3 Oct. 2013, https://www.express.co.uk/life-style/science-technology/433862/Knocking-on-wood-and-throwing-salt-over-your-shoulder-can-reverse-bad-luck-says-study. Harada, Yoshifumi, and Murray Hunter. “‘Walking under a Ladder’: Superstition and Ritual as a Cognitive Bias ...” ResearchGate, Economics, Management, and Financial Markets, 2012, https://www.researchgate.net/publication/260418968_WALKING_UNDER_A_LADDER_SUPERSTITION_AND_RITUAL_AS_A_COGNITIVE_BIAS_IN_MANAGEMENT_DECISION_MAKING. Kim, Timothy. “The Cultural Diversity of Superstitions.” The Epic, 3 May 2022, https://lhsepic.com/15929/features/the-cultural-diversity-of-superstitions/. Klosowski, Thorin. “Embrace the Supernatural: How Superstitions, Placebos and Rituals Help You to Achieve Your Goals.” Lifehacker, 3 May 2012, https://lifehacker.com/embrace-the-supernatural-how-superstitions-placebos-a-5907299 LaBianca, Juliana. “This Is the Real Reason You Believe in Superstitions-Says Science.” Reader's Digest, Reader's Digest, 24 June 2021, https://www.rd.com/article/superstitious-beliefs/. Lauren. “Is Walking under a Ladder Really Bad Luck?” Ladders UK Direct, 7 Aug. 2020, https://www.laddersukdirect.co.uk/latest-news/post/is-walking-under-a-ladder-really-bad-luck. Mastruserio, Noah. “Why Your Brain Makes You Superstitious.” The Ohio State University Wexner Medical Center, 13 Oct. 2017, https://wexnermedical.osu.edu/blog/why-your-brain-makes-you-superstitious. Ronca, Debra. “Why Is Walking under a Ladder Supposed to Be Unlucky?” HowStuffWorks, HowStuffWorks, 8 Apr. 2021, https://people.howstuffworks.com/why-is-walking-under-ladder-unlucky.htm. Selberg, Torunn. “Taking Superstitions Seriously.” Folklore, vol. 114, no. 3, 2003, pp. 297–306., https://doi.org/10.1080/0015587032000145342. “The Everyday Magic of Superstition.” BPS, The British Psychological Society, 12 Oct. 2016, https://www.bps.org.uk/psychologist/everyday-magic-superstition. Vyse, Stuart. “2. Religious Superstition.” Superstition: A Very Short Introduction, Jan. 2020, pp. 16–34., https://doi.org/10.1093/actrade/9780198819257.003.0002. Vyse, Stuart. “Superstition: A Very Short Introduction.” Google Books, Google, 2020, https://www.google.co.uk/books/edition/Superstition_A_Very_Short_Introduction/s3LKDwAAQBAJ?hl=en&gbpv=1&dq=superstition%2Ba%2Bvery%2Bshort%2Bintroduction&printsec=frontcover. Vyse, Stuart. “Superstition: A Very Short Introduction; Preface.” Google Books, Google, 2020, https://www.google.co.uk/books/edition/Superstition_A_Very_Short_Introduction/uHLKDwAAQBAJ?hl=en&gbpv=1&dq=superstition%2Ba%2Bvery%2Bshort%2Bintroduction&pg=PR17&printsec=frontcover. Vyse, Stuart. “Superstition: A Very Short Introduction; Religious Superstition.” Academic.oup.com, Jan. 2020, https://academic.oup.com/book/28445/chapter-abstract/228973440?redirectedFrom=fulltext. Webster, Richard. “The Encyclopedia of Superstitions.” Google Books, Llewellyn Worldwide, Limited, 8 Sept. 2012, https://www.google.co.uk/books/edition/The_Encyclopedia_of_Superstitions/m1-xCL47_7QC?hl=en&gbpv=0. Youde, Kate. “Triskaidekaphobic? Don't Walk under a Ladder This Friday.” The Independent, Independent Digital News and Media, 8 Jan. 2012, https://www.independent.co.uk/life-style/health-and-families/health-news/triskaidekaphobic-don-t-walk-under-a-ladder-this-friday-6286754.html. “The Science of Superstition – and Why People Believe in the Unbelievable.” Manchester Metropolitan University, 2 July 2018, https://www.mmu.ac.uk/news-and-events/news/story/8081/. “The Science of Superstition – and Why People Believe in the Unbelievable.” The Conversation, 2 July 2018, https://theconversation.com/the-science-of-superstition-and-why-people-believe-in-the-unbelievable-97043. “Where Do Superstitions Come from? - Stuart Vyse.” YouTube, TED-Ed, 9 Mar. 2017, https://www.youtube.com/watch?v=quOdF1CAPXs.

From the boldness of pu’er and black tea to the soothing chamomile and the most recent innovation, bubble tea, the existence of tea has accompanied human society since more than 2,500 years ago. Spreading from the east to the west, historically, tea has many stories: from its medicinal uses as an important cultural aspect in several countries, as well as a trade commodity between countries, its richness and ability to be innovated into a variety of beverages makes it an important aspect of society today. It is a very unique and comforting thing that countries, especially those in Asia, have their own customs with their tea. It is not merely a beverage but an embodiment of a cultural process that happens in each region. It is an art and a reflection of how people infuse their emotions and interpretation to a drink. A prominent example can be found in Japanese tea ceremonies, also known as Chanoyu or Sado. This practice is a way of fostering harmony, tranquility, and respect, this tea ceremony continues to be an integral part of Japanese culture. The tradition of drinking tea in Asia, both as a sacred ritual and as a simple drink to be enjoyed, is an interesting topic to explore. Tea has the ability to bring people together, allow individuals to connect and develop friendships just by sitting down and drinking together, making the essence of tea very meaningful. We also have the capability to “create” our tea. By pouring our thoughts, we can start perceiving tea not only as a herbal drink, but as a medium to express messages to loved ones. So, have you had your cup of tea today? “A cup of tea is a cup of peace” Editors: Phoebe H., Alisha B., Uzayer M.

Dear Asian Youth, The girl living on the screen is supposed to live the same life as me. So why do I not recognize her story? Netflix original “Never Have I Ever” unfolds the story of an Indian-American teenager in today’s world. A set of stairs as Asian-American on-screen representation climbs upward, “Never Have I Ever” misses a huge step. While the show garners much attention—in no disrespect to Mindy Khaling—it simply grazes the surface in both the Indian-American identity and development of characters. Following the life of Devi Vishwakumar, 15-year-old Devi navigates her high school life with her overprotective mother, ‘perfect’ Indian cousin, and the loss of her father. All the while, she strives to find a boyfriend and get into the top colleges. In the show, there are many tokens of identity that resonate with me as an Indian-American. Traditions and celebrations like the Ganesh Puja, culturally related jokes, and struggles with the public display of culture in America are all examples of such. However, at the same time, it introduces problematic stereotypes detrimental to Indian-American appreciation. Similar to Indian representation in children shows like Baljeet in “Phineas and Ferb” and Ravi in “Jessie”, the nerdy image Indians hold is reinforced in “Never Have I Ever”. Although the intent of Devi’s nerdy image may have been an attempt to mimic the academic-focused push from immigrant Asian parents, this relationship could have remained intact without personifying Devi through unrealistically awkward interactions and only having academic interests. The show also promotes negative thoughts that are not widely supported in Indian culture today, wrongly giving viewers the idea that this is still a part of our views. By having Devi’s cousin Kamala ultimately dump her boyfriend to follow through with an arranged marriage and uphold ‘classic’ Indian daughter duties, the show encourages the upholding of these old values over choice. To clarify, it is not arranged marriage that is an old detrimental Indian value, but rather the notion that arranged marriage is the only choice. If the purpose of this plotline was to emphasize that arranged marriage is an acceptable choice despite the criticism it faces, it could have been better explored through an arc involving the love between Devi’s parents Nalini and Mohan. Finally, Islamophobia is looped in after an Indian woman who married a Muslim and is shunned from society basically tells Kamala she regrets her decision of marrying him. There is much more that could have been done to give viewers a more accurate and deeper understanding of our identity. Not only is the message of “Never Have I Ever” underdeveloped, but the characters and the relationships between them are too. There is a lack of needed chemistry between the friend group Devi, Fabiola, and Eleanor. The communication between the characters sounds scripted and the flow is unnatural. Devi and Paxton, her potential love interest, lack this same chemistry. Paxton is developed into a 3D character as we get a glimpse into his relationship with his sister Rebecca, who has down syndrome. How he acts when he is alone with Devi; however, does not mesh well with the same presented 3D character—it feels like he is two different people. “Never Have I Ever” had the ability to properly educate viewers on Indian culture and bring more Asian-American on-screen representation. Through the surface-level glance into Indian-American identity and character development, and the further advancement stereotypes, it is clear that this show could have been better developed and executed. Instead, it became a baseline for descriptive representation rather than substantive representation. As one of the few Indian-American centered shows we get carried away with the title —the fact that it is one of the first to share many characteristics with our community—rather than focus on the actual minimal lasting effect it has on society. While the next seasons may bring changes for the better, the show has yet to prove itself. Hopefully one day Devi’s becomes a story that does not just live on the screen but also as an influential story in our minds. - Stuti Gupta The Netflix Original "Never Have I Ever" has so much potential to bring more Asian-American on-screen representation and educate viewers on the Indian-American identity. The first season, however, misses the mark. Underdeveloped in both identity and character development, the lack of focus given to the show results in a lesser lasting impact. Biography: Stuti is a senior at Thomas Jefferson High School for Science and Technology and currently an editor-in-chief of her school newspaper, www.tjTODAY.org. She is an avid writer and coder, and hopes to delve into the field of computational journalism. In her free time she loves to draw, dance, and binge watch a couple of her favorite shows :)) Cover image source: https://thewildcattribune.com/9445/issue-9/netflix-original-never-have-i-ever-leaves-multiple-indians-unsettled/#

Dear Asian Youth, When trying new foods from different cultures we are unfamiliar with, a common question is often posed: “Is it authentic?” But what does authenticity really mean? How does one judge if a food or restaurant is authentic or not? And who has the right to give out stars of approval for authenticity? People often ask me when trying out a new Chinese restaurant if the food there is authentic, which triggers a sort of imposter syndrome in me. How could I possibly know if this is authentic Chinese food? I didn’t grow up in China. I grew up eating Panda Express like all the white kids around me. Of course, my grandparents would cook me Chinese dishes sometimes too, and we would go out to dim sum with family; but this in no way made me an expert on authentic Chinese cuisine. I have been schooled by others on what authentic Chinese food is supposed to look like. But if fortune cookies aren’t authentic, then why did my Chinese great uncle give me fortune cookies every time I would see him? If chop suey isn’t real Chinese food, how come that’s one of the “Chinese” dishes my Chinese grandpa has mastered? When I was in fifth grade, we studied a unit on Asian geography. At the end of learning this unit, we had a celebration called “The Asian Feast”. Each kid was assigned a country in Asia to research and bring a dish from that country’s cuisine to school for the feast. Obviously, everyone in the class was hoping to be assigned Japan or China since those were the Asian foods they were all most familiar with. To their dismay, most of them were assigned countries they had barely heard of and as one of the only Chinese kids in the class, I got the privilege of being assigned China. In retrospect, I realize that the teachers probably assumed my Chinese mother would make a delicious and authentic Chinese dish for me to bring to the feast. Little did they know, my mother is an entire generation removed from the “motherland” and at this time, could barely cook a breast of chicken let alone an impressive, authentically Chinese dish to feed a classroom of children learning about the cultures of Asia. But when my mother saw me come home from school, so excited to be assigned the most coveted Asian country in the class, she knew she had to try her best to make it work. She asked me what Chinese dish we should make for the feast, and I decided the best Chinese dish we could make would be beef and broccoli. Yes, beef and American broccoli. Like Panda Express beef and broccoli. In fact, I’m pretty sure we just googled the recipe and directly replicated the Panda Express beef and broccoli, and I was pleased because that was the goal. Now imagine my white teachers’ and classmates’ dismay when the Asian Feast came around and my mom and I walked into school carrying a giant steaming tray of Panda Express beef and broccoli. It was not exactly the authentic Chinese meal they had all envisioned when assigning China to the Chinese kid. The point of this little story is not to bash beef and broccoli, but to question what we consider authentic and why. Authenticity becomes a complicated concept when talking about Asian American culture or any diasporic group for that matter. Many of us are multiple generations removed from Asian countries and all we have left to hold onto is the bits and pieces of culture that have been passed down to us by our parents and their parents. Asian culture does not live in a vacuum and neither does Asian food. When my grandpa first immigrated to the U.S. he worked in his family restaurant. Since his family was the minority, they wanted to serve foods that would cater to the majority white community in which they opened their business. This meant a lot of the foods served in this restaurant were American diner foods, like chicken fried steak, hamburgers, and pie, but also Americanized Chinese food, like chop suey, because that was what was in demand from a Chinese-owned restaurant. Through these conditions, my grandpa became skilled in making these Americanized Chinese foods while holding onto his favorite cultural dishes from back home as well. My grandpa is not the only example of this. One of the first Asian American Studies classes I ever took was Asian American History with Dr. Kelly Fong. In this class, I learned about material culture and modern archeology used to study people from the past. As an example of this, Dr. Fong showed the class a picture of a crisco corn syrup bottle found at the residence of Chinese immigrants. While some historians would see the Crisco and take it as a sign of assimilation, Dr. Fong noted that it is actually much more complicated than that. As it turns out, the Chinese immigrant who lived in that residence worked as a house cook for a white family who enjoyed food with Crisco, therefore he began to incorporate it in his own diet. This Crisco bottle was not as much a sign of assimilation as it was a symbol of this young man’s experience upon arrival in the U.S.. Many Chinese immigrants had jobs cooking in restaurants or as house cooks for white American families as a means of survival upon moving to a new country. Instead of seeing these new dishes and ingredients they utilized as an abandonment of their Chinese roots, we can see it as necessary adaptations when creating a new life as Asian American migrants. Even though my ancestors back in China probably never made or even heard of chop suey, I still consider it an authentic part of my family’s cultural history. Why? Because my grandpa immigrated to the U.S. under conditions in which making chop suey helped his family stay afloat and make a new home in the U.S. The same could be said for dishes like beef and broccoli or fortune cookies. All of these foods have complex histories that often include Asian American immigrants working incredibly hard to survive under conditions in this country where the odds have historically been against them, whether that be due to lack of opportunity, legislative restrictions, or plain old racism. Migrants often try to preserve their homeland culture and incorporate it into their new lives, but they also inevitably integrate new things to create new and unique cultural traditions. My grandpa has passed down so many dishes in my family, from jook, black bean pork, and lap cheong, to chicken fried steak, teriyaki beef, and turkey gravy. I truly consider all of these foods a part of my culture, because they all have their place in my family’s history. The beauty of Asian American culture is all the rich histories that have influenced what it has evolved into. So, when someone asks me what authentic Chinese food is, I really don’t know what to say. Truthfully, it can be completely different for each person. All I can tell is my own experience as a Chinese American girl raised on Chinese American beef and broccoli. -Olivia Cover Photo Source: @alternatecyborg on Twitter

Trigger Warning: Sexual Assault Don’t look at me with those blue bred eyes My ancestors cry as you colonize my soul because you adore my culture Don’t touch my skin the flesh too soft for your rough assault Exotic enough for your submissive ideal Don’t say my name mispronounce every curve of the vowels and consonants Expect me to smile at your “harmless” naivety Don’t tell me my worth and anticipate my gratitude when your opinion is void Submissively present myself whenever you want me Don’t give them your time, your thoughts, your energy No settling as a shiny, exotic token Immerse in your own culture and bathe in positive words unspoken - Cathay Lau Cover photo source: Laura Karp Lugo

Trigger warning: Suicidal thoughts Dear Asian Parents: Remember when you asked me when I was ten, why I was sitting on my table next to the window for hours on end? Remember when you said, “Did something happen in school?” And when I didn’t answer. You followed “Well if you aren’t gonna talk,” then stormed out of the apartment. It had to be me, in the middle of the night, paralyzed with the fear that there will be another fight tomorrow, and came to your room to apologize. I know life was busy, and I know it was hard. I know something must have happened at work that day, and you were tired. You don’t want to put up with grandma, and every time you two fight, you always say, and I believe, you did your best. Little did you know that I was considering taking my life -- because every time you started a fight with grandma, it was me who had to hear it all, to comfort, to put on the best face, to cheer both of you, and I had done this ever since day one. I tip-toed around you, telling you my best grades or the praises I won for my new painting, hoping that it would put you in a better mood. Yet, no one ever cared to ask about my day at school, or how I was really doing, or how come my friends distanced me, or how tired I was being the trashcan of both of your emotions at age ten. Instead, you called me a “pistachio” in my mother tongue where it also meant the one who brings joy to all. But I never felt that way. I did my best. Author's Note: This piece is obviously very personal to me as someone who had struggled with mental health issues and suicidal thoughts at a very young age. Of course, I'm very glad that I didn't attempt it that day, and I'm lucky to learn about the wonders of life soon after. Although I will never be able to open up to my mom about what truly happened on that day or the days leading up to it, I wanted to share this with Asian youth who are struggling with mental health issues because I know how lonely it could be living in a household or a nation that doesn't believe in mental health. It isn't your fault. You are not weak. You are not alone, and we will get through this:) Author's Biography: Massachusetts-based Artist, High school international student originally from China. Very stressed and very tired:) Instagram: @judyyyyyy_wanggg Cover Photo Source: Joanne Silberner

Trigger Warning: Descriptions of physical and psychological torture In order to understand what’s happening in Xinjiang right now, we need to understand its past. Xinjiang is a central Asian region geographically within China, but politically autonomous. The Xinjiang Conflict was an ongoing separatist issue that began in the 1950-1970s, with state sponsored Han-Chinese migration into Xinjiang, which was inhabited by Uyghurs, a Turkic ethnic group. [Separationist: advocacy of a state of cultural, ethnic, tribal, religious, racial, governmental or gender separation from the larger group.] State policies attempting to push for ‘Chinese cultural unity’, which really meant erasure of freedom to cultural expression, led to a surge in Uyghur separatist organizations. There have since been activists speaking out on restrictions against Islam, including strict control over religious schools and clampdowns on peaceful religious activity. Economic instability also caused unrest amongst the Uyghur population; many developmental projects in the Xinjiang region attracted Han workers who filled up employment opportunities, and complaints on unjust pay gaps have also stirred Uyghur resentment. In the early days of the conflict, demonstrations broke out, and were portrayed as violent by Chinese media, peaceful by western media. In the following years, consecutive terrorist attacks and bombings created turmoil in Xinjiang as extremist organizations took the place of peaceful Uyghur activists in protesting against cultural infringement and the influx of Han immigrants. There was no single Uyghur agenda; some groups desired an independent state and some desired political integration with China while maintaining a distinct culture. The major parties involved were the Turkestan Islamic Party and the East Turkestan Islamic Movement, and other organizations with links to Al Qaeda. The most common attack strategies included bus bombings, suicide bombings and knife attacks on Han civilian workers, with frequent insurgent attacks on railways and markets; two large-scale attacks included the bombing of the Chinese Embassy and the bombing of a Thai shrine. The response was a crackdown in 2009 by the Chinese military, known as the People’s Liberation Army at the time, and led to on-sight shootings of assailants, captured suspects being sentenced to death. After the events of 9/11 and the capture of Uyghur groups fighting alongside the Taliban in Afghanistan, large-scale crackdowns and repression were labelled by the government as counter-terrorism measures. The cycle of extremist attacks and military suppression triggered a change in policy in which Chinese nationalism would be promoted as a unifying ideology in order to reduce the oppressive implications of communist integration. Beijing’s first official publicization on the issue was more a solution to domestic politics and a forced address to military suppression, rather than to dissolve any real external threat. The death count from these incidents, however, did not begin to drop until late 2017 as terrorist attacks continued. Crucial to understanding the basis of Xinjiang today, the Xinjiang Conflict is not distant from our times. In fact, the reminders of it are so alive that bomb detection is a necessity in public buildings, and household knives are etched with a QR code derived from the passport/ID number of the holder and chained to the floor. Despite the fact that the level of control in Xinjiang affects both the Han and the Uyghur population, bias and segregation have been unfairly prevalent towards the Uyghur group due to perceptions based on the history of the conflict. Narratives pushed by the Chinese government have also disregarded the Uyghurs’ cultural validity as an ethnic group and created sentiments of nationalism within the Han population living in Xinjiang. Overall, extreme levels of safety control and surveillance in Xinjiang have become normalized along with the perpetual ethnic tension and systemic marginalization of the Uyghur minority. The present situation Officially known as “Xinjiang Re-education Camps”, evidence for large scale detention facilities in Xinjiang have been coming to light in recent years. Allegations of indoctrination practices have existed as early as 2017, but were shut down by the Chinese government on the basis that all those held in the camps were participating voluntarily and were part of counter-terrorism measures. The number of detainees since 2018 range from several hundred thousand to more than a million, but no news source has been able to provide an exact value due to the Chinese government’s lack of transparency, meaning that the real numbers could very well exceed the million. These allegations were rejected a second time at UN 2019, by China along with 54 other nations, despite a resurgence in footage and government documents being leaked. A majority of these nations were in fact Muslim, but economic and political ties meant they were unable to condemn China without losing the benefit of economic uplifting. “Economic interests reign supreme… Ideological differences proved no barrier to doing business,” wrote Tamara Qiblwai, CNN producer. An overwhelming majority of detainees have been reported clean of any criminal charge, and the reasons for imprisonment range anywhere from having links abroad, to accusations of non-complacency to the Chinese government and rejection of ‘cultural unification’. Almost all accounts of the camps from released detainees as of late 2018 place emphasis on practices that push for brainwashing of Han cultural unity and erasure of the Uyghur identity. Activities such as daily self-criticisms, being forced to remain standing or sitting for hours in stress positions, and constant surveillance are the most commonly mentioned. It is no hidden knowledge that the Chinese Communist Party (CCP), dating back to the Mao era, has a history of employing such measures of mass self-criticisms and political indoctrination on its people. In addition, detainee accounts report being forced to eat pork and drink alcohol as a process of denouncing the Uyghur Muslim culture and religious freedom. Regarding the treatment of women, there have also been reports of sexual abuse and forced contraception. Extreme accounts such as live organ harvesting, and various torture methods such as electrocution and flaying have been under question since emergence concerning their verity. However, the evidence that does exist as of the present, at the very least, demands for transparency on the issue. Last month (August 2020), BBC released photos and videos taken and smuggled to his family by current inmate Mergan Ghappar. “A third of the room was taken up by chairs for the duty cops. The rest was men on the right, women on the left, divided and locked up in cages,” reads one of Mergan’s text accounts to his family. The videos capture him being handcuffed to the bed, while a loudspeaker system can be heard outside, broadcasting political propaganda denying the status of Xinjiang as a legitimate East Turkestan state. Further text accounts entail physical abuse from the guards and psychological abuse from listening to the screams of inmates in adjacent holding cells. Beyond the individual accounts of the brutal conditions inside the camps, is the fact that the Chinese government is in the motion of inciting possibly “the largest mass incarceration of a minority population in the world today,” as addressed by a US commission. Over a third of Uyghur religious sites have been destroyed and taken off maps, including graveyards, and this is yet to be addressed officially by the government. Practices such as systematic pregnancy tests and sterilization enforced both within and outside these camps are in place to reduce the Uyghur population, as evident in plummeting birth rates (down 60%) from 2015 to 2018. These measures fall within the definition of genocide as of the 1948 Convention on the Prevention and Punishment of the Crime of Genocide, and should be recognized as such. Propaganda, transparency and credibility: How to approach information The most prevalent misconception that surrounds the issue in Xinjiang is that it is seen as a conflict of religion, rather one of separatism. There are ten major Muslim minorities in China, including Hui, Uyghur and Kazakh; the Hui are the largest minority group, yet have assimilated with government-funded religious education and establishments. The target on the Uyghur population is a matter of the government eliminating independent cultural identities and separationist ideologies that are seen as posing threat to the power of the CCP over its people. Secondly, issues that arise in mainland China receive some of the most ambiguous, and more often than not, misinformed media coverage. This is one part due to the heavy amount of media censorship and complete lack of transparency within the Chinese government, such that official quantitative data almost never exists. Outside of large-scale erasure and dishonesty, Chinese media also cites counter-terrorism as a justification for cultural oppression and crackdowns equating to measures of genocide. News media is thus forced to look to western speculation and leaked documentation. Americanized media, however, also tends to draw a filter over what is happening in Xinjiang; for example, the omission of the history of the Xinjiang Conflict in almost all educational media concerning the issue is a form of western imperialism and propaganda in its own right. It is important to note, however, that a main difference between American and Chinese media is the huge number of outlets and sources that exist in the American media: this may be positive or negative depending on the legitimacy and bias of the sources, but it does provide a much more varied and fair range of information as compared to the Chinese media, which is made black-and-white through heavy monitoring and censorship and filtered through CCP propaganda. The trend of western media pushing for Xinjiang narratives that have been pointed out to contain fallacies is a direct parallel to the long history of the Chinese government weaponizing propaganda on its own people, meaning that neither end of the media coverage provides information that is reliable and wholly transparent. The CCP’s reliance on propaganda to maintain power and silence revolutionary activity is no secret, but it must also be understood that in the context of the US-China trade war, western narratives exploit the issue in Xinjiang for its own economic and political gains. Xinjiang harbors significant hydrocarbon reserves and nuclear infrastructure, and due to its geological location, is extremely vulnerable to foreign influence and neighboring turmoil; this means that instability in this region would weaken the Chinese economy by a large margin. Politically, the westernized lens on Xinjiang masks US international misdeeds, such as its support for the colonization policy of Palestine, a humanitarian issue that can be compared to Xinjiang. In order to interpret the flaws in both western and Chinese representation, we may look at the famous testimony of Mirihgul Tursun. Her account of her detainment period at the time claims that her son was killed in the camp, that the women were forced to drink strange liquids that induced bleeding, and included graphic descriptions of torture: “each time I was electrocuted, my whole body would shake violently and I could feel the pain in my veins...I begged them to kill me.” She testified at a US Congressional Hearing in November 2019, and this hearing later became a controversial issue as her mother and brother living in Egypt have since come forward and claimed that her testimony was false, and a CGTN investigation into the Urumqi Children’s Hospital have determined her sons to be alive and residing in Egypt. It was also reported under investigation that she only has a record of being detained by the Qiemo county for 20 days due to allegations of hate speech. It is important to know that her family’s statements have a likelihood of having been issued under threat, and these CGTN issued claims hold very little possibility of credibility and are largely monitored. Evidently, this is the side of the story that government-controlled media in China has chosen to cover, focusing on the idea of debunked allegations and deceit. Spokesperson of China’s foreign ministry, Hua Chunying, has responded to the situation: “We hope our efforts can help them...report the current situation in Xinjiang in a more objective and just manner...These reports on individual cases were proven to be false time and time again.” The approach that westernized media has chosen, however, is to cover nothing further than the recording and transcription of Tursun’s congressional hearing. Both approaches present a one-dimensional resolution of a circumstance that is in reality extremely ambiguous, and both approaches contain ulterior political driving forces that take away from transparency and accurate coverage. Reflected in the bigger picture, the lack of unfiltered information on Xinjiang means that there is no real way to determine which aspects of it are true and which are false, so the issue is impossible to approach in a manner of fully understanding the truth of what is happening. The flaws in both western and Chinese media have to be taken into account in any interpretation of information on Xinjiang. The overarching truth remains, however, that the incomplete truth behind Mirihgul Tursun’s testimony changes nothing about the nature of the issue. Even if it were to be proven false, the fact that the Chinese government is inciting cultural genocide would not be overturned; the failure of the media to do justice to Xinjiang only means that it is a personal responsibility for those who wish to advocate for the issue to learn to interpret information critically and to raise awareness in a responsible manner. - Lily

Dear Asian Youth, Each October brings the celebration of Diwali, the Indian festival of lights. The day Lord Ram and Sita returned home after defeating the Demon King Ravana, their path was illuminated by thousands of lamps to honor their victory. In Hindu culture, Diwali symbolizes the triumph of the good over the evil and how the light will always transcend the darkness. Although my family and I attend many different Diwali events, my favorite is celebrating at the home of one of my closest friends, Anushka. I walk towards the door of her house in awe. Dozens of tiny clay candles, or diyas as they are called in Hindi, litter the driveway. Each flame glows vividly, bathing in the pale radiance of the moon, transforming the pavement into a beautiful starry night. I feel a rush of excitement as the sound of distant chatter from inside reaches my ears. We enter the home and immediately are greeted by the warm embrace of friends and family. I can smell the heavenly aroma of freshly made halva, the hot pudding-like dessert we eat each year that melts inside my mouth with every velvety bite. The soft silk of shawls and fabric brush against my skin as I hug aunties and uncles and amid choruses of “Happy Diwali!” from everyone around me. After the hellos have been said, I rush downstairs to find Anushka and the rest of the girls. They are all waiting for me when I reach the carpeted floor of the basement. Each of them, like me, are dressed in lehengas, long, flowy skirts designed from richly colored fabrics with elaborate embroidery. “Siona, come on! We’re about to start dandiya!” one of my friends, Diya, exclaims. Her dark, silky hair sways from side to side as she speaks. Dandiya is one of my favorite parts of celebrating Diwali. It is a Hindu folk dance involving two sticks and is done in rotating pairs. Once sticks have been distributed, we all line up in pairs as an upbeat, Bollywood tune starts to play. Our bodies move almost instinctively, as the familiarity of a dance we have done a million times before washes over us. We sway and twirl to the strong beat of the music; the rhythmic clicks of our sticks hitting each other, and the soft chime of our bangles clinking together. Our lehengas seem to be doing a dance of their own—each vibrant hue and intricately woven sequin comes alive at this moment, swirling and enveloping us. The room becomes a dizzying kaleidoscope of color; a chaos of fiery reds, deep greens, blues, and the twinkle of golds and silvers. After a couple of rotations, I whirl around, becoming face to face with a pair of deep brown eyes that are twinkling mischievously. They’re Anushka’s. Our eyes lock and we break into fits of giggles as we beat our sticks together. Suddenly, an overwhelming feeling of joy wells up inside of me, and I feel tears begin to spring to my eyes. I sense the warmth of our brown skin and the deep orange glow of the flames outside. I feel the rich culture that bonds everyone in this room together. Most of all, I am reconnecting with myself, a buried identity that now burns fiercely inside of me like the luminescence of a diya. - Siona Cover Photo Source: covermore.com.au

Dear Asian Youth, Growing up with Filipino immigrant parents in a Christian Catholic household, my parents made sure that I learned the religious ideals and traditions with which they were raised. While I admit I’m not the most devout Christian, I still attend church during major holidays and pray before meals and most nights. My mom and dad would always tell me that as Christians, we must always love and forgive though it can be hard for us at times, which is why I think I have a diplomatic nature and don’t usually hold grudges. Staying humble and gracious is also another personality trait that Christians are taught to have, so I don’t really like to brag about my achievements if it's unnecessary. However, this doesn’t mean xenophobia isn’t present in the Christian community. Making up 34% of the world and a whopping 73.7% in America alone, Christianity is clearly a dominating religion that billions identify with. But in America, or more fittingly, white Christian America, its prevalence plays a role in why this country is filled to the brim with brainwashed “believers” who base their lives around twisted concepts of Christianity. I’m sure that a lot of us have seen posts on social media that display angry Christians using the Bible or God as an excuse for their blatant intolerance, whether it's justifying racism by using the Lord’s name in vain or yelling at others who have differing beliefs from themselves. Ranging from homophobia to opposition to the Black Lives Matter movement, Christianity is distorted in many ways to justify these terrible ideas. One of the most controversial topics is the debate of whether or not the Bible states that being gay, or simply being a part of the LGBTQ+ community, is a sin. Some sources cite that it doesn’t, since sexuality wasn’t an understood concept during this time, while others state apparent quotes from the Bible that prove otherwise. An example of this would be from Leviticus 8:22, which says, “Do not practice homosexuality, having sex with another man as with a woman. It is a detestable sin.” Despite this uncertainty, people nonetheless find some way to abuse it, which is so incredibly frustrating to witness. Using sexual orientation or gender identity as a reason for your judgment is utterly disrespectful, especially since this doesn’t harm yourself or anyone. Yet, many Christians still belittle others—yelling and harassing LGBTQ people just because of who they are attracted to (which, keep in mind, they cannot control). Christianity is supposed to be centered around loving yourself and those around you, and by committing these actions and simultaneously claiming that one is a Christian is utterly hypocritical. Stop using Christianity as a scapegoat for your inability to tolerate the fact that people’s sexualities and gender identities aren’t just black and white, they are a rainbow. Another significant negative belief that many Christians hold is racial apathy, aka “color-blindness,” which has led to the prevalence of the All Lives Matter “movement” in Christian communities. The central idea of “loving and forgiving everyone” has been twisted to mean that everyone is treated the same and all mistakes are easily forgiven. As a result, this causes people to not see the battles that different races face, leading to this notion of color-blindness. This, of course, is definitely not the case when it comes to systemic racism, as it simply sweeps issues of race under the rug, therefore exacerbating them even further. Keep in mind, this concept is a very deep-rooted problem, which is why it is so difficult to address. Colonialism was often disguised as missionary trips in the 19th and 20th centuries, with an example being Spanish colonialism playing a huge part in why Catholicism is so ingrained into Filipino identity. Sadly, this also has carried over to modern-day society. It implies that Christianity is a superior religion, and the fact that privileged Christians are posting pictures from Africa with poor, malnourished children with captions about “God’s work” and how they “count their blessings” completely invalidates the struggles disadvantaged people face. These mindsets may mistakenly perpetrate the idea of disregarding ethnic identification, which means terms like “BIPOC” or any ethnic title are rendered meaningless. The idea of focusing on racism, and frankly just race in general is viewed as “unheavenly”, and the approach of advocating for justice and equality is often misinterpreted as sinful actions. In short, we’re all the same, sharing a common thread of being simply human. As much as I wish everyone in this world were treated as equals and had equal opportunities, that is simply not the case, which is why this ideology is detrimental to movements like Black Lives Matter. It causes Christians who do hold these beliefs to have this toxic understanding that racial injustices don’t exist, which completely disregards the existence of white privilege and the disadvantages marginalized communities have faced for centuries. Though it will be difficult, it is crucial that we educate those who hold such notions, because discrimination does exist and the first step to change is recognizing that. So stop using Christianity as your excuse to turn a blind eye to racial inequality and invalidate those who have experienced them. Obviously, Christians who take part in these actions and spread them are clearly not grasping what Christianity promotes in the first place. Love, acceptance, humility, selflessness: all core attributes that Christians are taught and should strive to have. But asserting oneself over another because of their so-called “superior beliefs” and belittling others for their personal interests and decisions definitely does not align with these qualities. Someone else being gay doesn’t make them inferior to you just because you are Christian. Someone else talking about the obstacles they face as a person of color doesn’t warrant you responding to them just to say that their problems don’t exist. You can instead be proud of people who muster enough courage to come out with their sexuality, or you can even educate yourself about the racism ingrained into our society to help you better understand why people are so vocal about racial barriers. In short, you can’t call yourself a Christian if all you are going to do is manipulate its teachings to satisfy your selfish needs. It is important to understand that Christianity at its core is not a terrible religion; I would be denouncing both my and my family’s beliefs, and that is not my intention at all. Rather, I am explaining that Christianity’s foundation should not be molded into a weapon that only helps a one-sided case. Nonetheless, there is truly no excuse for being an ignorant and intolerant person, especially in a society that is ever-changing and filled with billions of different people who daily share and contradict each other’s thoughts. Being a good Christian, and quite frankly a good person involves having kindness and tolerance within oneself and acting upon it without hesitation. To be honest, there have been countless moments where I have felt ashamed to be a Christian. It’s embarrassing seeing people who put Bible quotes in their social media bios, only to watch them be exposed for their ignorant racism. But in the end, I make sure to remember that these people don’t represent me or the Christian community as a whole, and the steps we take to educate those who misuse the lessons from Christianity are crucial in changing how this religion is viewed. I cannot emphasize this enough: Stop using Christianity as your excuse to be a terrible person. - Julianne Cover photo source: https://fineartamerica.com/featured/church-gathering-in-the-hills-karel-thome.html

i shut my eyes, singing la la la in my head, humming & humming & humming along to a melody––no, a symphony rather––to lull me off to sleep, but the gods refuse to shut my mind & to slow my breathing. instants pass when i feel as if i almost made it to the end, when i came close to not touching that thing, but old habits never seem to die. thoughts that i wish were only foreign flickers of a distant memory were in fact my instincts. so i pick up my phone, blinding my eyes ––i swear the sun lives in here sometimes–– and i begin to scroll, scroll, scroll, searching for the same girl, each photo is a sight for sore eyes, a star for big lies, an addiction to me. i like her better than myself. filters sunny, tinted with a beautiful felony, she managed to perfect what seems to be the perfect post. it’s just a simple smile, one that seems to be difficult for me, since she got all the “good genes.” not a speckle of flaws, only a string of hate towards me. ha, i wish to respond. ha, ha, ha, ha. it’s not funny at all. what i thought was a second might’ve been, perhaps, a couple of sad and mindless hours, filled with a drug that i can’t seem to leech off of. put it down, put it down i tell myself. as the girl’s dimples model for the camera, i cry myself to sleep, the only times i can fall asleep, desperately, redundantly search for the sweet, savory flavor i’ve been looking for. where is it? where is it? tears dripping down my supple cheeks, rationed of beauty, i cry. if only i could love myself as much as i envy her. Cover Photo Source: The Bite