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The causes of peer pressure among teenagers
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The term “culture” elicits strong feelings within the Vietnamese community. The adults and elders would tell young people culture is a way of being that involves talking, acting, and following traditions. For second-generation Vietnamese adolescents, culture becomes an everyday battleground. A battleground that takes no prisoners leaving the field desolated. As a result, adolescents are left psychologically, emotionally, and mentally torn to pieces. They must navigate two cultural systems that contradict on another. The dominating American culture stresses individualistic idealism whereas Vietnamese culture stresses collectivistic idealism.
At the same time, peer pressure further exacerbates family and personal conflict. Adolescent within America culture seek self-reliance, subsequently they desire more control making decisions about their lives (Young, 1991). In addition, exposed to external subcultures and peer world, adolescents begin to feel separate themselves from their parents (Grosskopf, 2007). However, Vietnamese adolescents during this period are expected to assume adult responsibilities such as providing, sharing, and working for the family (Yang & Han 2007). All the while, their peers are exploring, questioning, and forming their own self-identity. They become entangle in a web of no end.
Second-generation Vietnamese Adolescent Dilemma
Both sides are relentless in their pursuit to win. Therefore, adolescents report feeling forced into choosing between home life or American society (Stroink & Lalonde 2009). Usually, acceptable behavior such as sexuality, education, and peer relationship surfaces cultural conflict. Second generation adolescents frequently struggle with two selves that are unable reconcile the d...
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Shariff, A. (2009). Ethnic identity and parenting stress in south Asian families: implications for culturally sensitive counselling. Canadian Journal of Counselling, 43(1), 35-46.
Stroink, M, & Lalonde, R. (2009). Bicultural identity conflict in second-generation asian canadians. The Journal of Social Psychology, 149(1), 44-65
Trickett, E, & Jones, C. (2007). Adolescent culture brokering and family functioning: a study of families from vietnam. Cultural Diversity and Ethnic Minority Psychology, 13(2), 143-150.
Ying, Y, & Han, M. (2007). The longitudinal effect of intergenerational gap in acculturation on conflict and mental health in Southeast Asian American adolescents. American journal of Orthopsychiatry, 77(1), 61-66.
Young, P. (1991). “Families with adolescents,” in F. Brown (Ed.), Reweaving the Family Tapestry, (New York: Norton), pp. 131-148.
Dr. Stanley Sue is an Asian American clinical psychologist whose research focus is on Asian American minorities. Dr. Sue was born in Portland, Oregon and was the third of six children to his Chinese immigrant parents. As a child “his first career ambition was to repair televisions, but soon he got bored with shop classes. Then, he developed great fascination with psychotherapy and the idea of helping emotionally disturbed individuals (Rockwell 2001).” Dr. Sue recalled, “I told my parents that I wanted to become a clinical psychologist, not fully knowing what a clinical psychologists did (Rockwell 2001).” He also remembered what his father said and thought after making this declaration: “My father, who was born in China, said, ‘What is that?’ He couldn’t believe that people would pay me to listen to their problems – indeed, he wondered if I could make a decent living (Rockwell 2001).”
Families.” University of Delaware – Human Development and Family Studies. N.p., 2008. 1-36. Web. 13 Dec. 2013.
I chose Cambodian Americans for my target culture because it was a place I knew very little about. My ignorance of that side of the world is laughable to say the least. Cambodian American was a great choice because both the people and the culture are very captivating to me. While some Cambodian Americans become very westernized, accepting most of America’s cultural norms, some hold strong to their Cambodian traditions and way of life. Through Geert Hofstede’s Taxonomy, I will explore the dynamics of the Cambodian American culture. Through Identity, Hierarchy, Gender, Truth and Virtue I will attempt to describe a culture previously virtually unknown to me. I chose Hofstede’s Taxonomy over Bond’s because Michael Bond himself told me to. “Charlotte, I did this work in the 1980's, and found that 3 of my 4 nation-level dimensions overlapped with Hofstede's and one was distinct.” said Bond to me when I asked him to elaborate on his taxonomy.
Just like the durian, my Vietnamese culture repulsed me as a young child. I always felt that there was something shameful in being Vietnamese. Consequently, I did not allow myself to accept the beauty of my culture. I instead looked up to Americans. I wanted to be American. My feelings, however, changed when I entered high school. There, I met Vietnamese students who had extraordinary pride in their heritage. Observing them at a distance, I re-evaluated my opinions. I opened my life to Vietnamese culture and happily discovered myself embracing it. `
The next communication gap concerns with the individualism- collectivism dimension, which is the degree an individual is integrated into groups in a society (Hofstede, 2001). Individualistic cultures like the U.S put a strong emphasis on individual autonomy and independence, whereas collectivist cultures like Vietnam believe in belonging, obligation
As a minority, coming from an international country to a foreign nation has been the most crucial decision that my family has concluded to live the possibility of the "American Dream". However, growing up as an Asian-American student wasn’t simple; I was faced with the challenge of malicious racial slurs, spiteful judgment, and unjustified condemnation that attacked my family's decision to come to America.
137). On the other hand, family therapists working with Asian Americans have found the structural approach, combined with strategic interventions, to be helpful (Hays, 2008, p. 185). Sciarra (1999) found SFT was effective in helping immigrant families experiencing intrafamilial separation and reunion (para. 1). For example, parents, who arrive in the United States before their children often expect their reunited children will be immediately happy and grateful, and feel helpless and victimized by their children’s negative behavior, causing dysfunction in the family hierarchy (para. 4). Bicultural effectiveness training, used in the context of SFT, reframes the conflict between reunited immigrant parents and children as a conflict between cultures, and the result of this training is the “transition from intergenerational dysfunction to bicultural effectiveness” (para.
The United States and its people take great pride in knowing that the U.S. is the greatest nation in the world. That is why it’s our duty to father the rest of the world when conflicts arise. American culture and ideals are also thought to take precedents over all other cultures and ideals. In the book, The Spirit Catches You and You Fall down, written by Anne Fadiman, there are many great examples of how American culture is imposed on the people residing with in its enclosed boundaries. The U.S. going to war in Vietnam is also a great example of how the U.S. tried to impose American values on the “less fortunate.” Through understanding America’s so called “duty” in Vietnam one can interpret the intervention of American idealism in the life of a Hmong family.
Morishima, James, K. "The Evacuation: Impact on the Family." Asian- Americans Psychological Perspectives. Ed. Stanley Sue, Ph.D., Nathaniel N. Wagner, Ph.D. California: Science and Behavior Books, Inc., 1973. 13- 19.
Bidwell, Lee D. Millar, and Brenda J. Vander Mey. Sociology of the Family: Investigating Family Issues. MA: Allyn & Bacon, 2000.
Mzarcovitz, Hal. “Chapter 3: Irreconcilable Differences.” Teens & Family Issues (2004): 9-14. Book Collection: Nonfiction: Web. 25 March 2014
Today, single Hmong women in their mid-twenties are living on their own, sometimes in different cities, earning their own income, and making decisions independent of both their parents and clans. However, in a community where marriage defines the moment an individual becomes an adult, these successes still have not allowed them to be treated or perceived as adults by the family and clan. Furthermore, in a culture where a woman’s role continues to be defined by the dominant male in her life – either her father or her husband – the independence of Hmong women in their mid-twenties has led to a displacement of traditional roles.
The strong efforts at dispersion in the early resettlement period placed additional obstacles in the way of maintaining existing social relationships (Haines et al., 1981, p. 310). Shapiro et al. (1999) examined generational differences in psychosocial adaptation among Vietnamese immigrants to the U.S. and found that elderly immigrants encounter the greatest number of obstacles in mastering daily living skills such as new social customs and language acquisition. Middle-aged immigrants in the late 1990’s experienced the brunt of the trauma of the Vietnam war, and young adults felt they were caught between two cultures, and experienced chronic cultural conflict leading to mental distress (p.
Furthermore, consumerism has become part of teenage culture due to one of the needs to conform to norms in high-status groups. Also, the importance of parents, social class, school, and peers to a teenager are significant aspects that shape teenage culture. Additionally, status groups affect the lifestyle of a teenager, not only that, there could be emergence of different ‘cultures’ among groups. Teenagers, who are considered too young to be completely free, only have one ultimate power to control and that is status power. Although many people conform to social norms, in order to avoid being isolated and achieve success, Depp demonstrates that this is not
I am a born Vietnamese, and Chinese American. For more than a decade I have made many friends coming from diverse cultures. I recall one friend back in high school that demonstrated the importance of one’s own private culture, and language. From this experience with my friend, Hong, I realized that families who had a strong cultural, and language practice at home had a very stable and functional family. Individuals who embrace their culture, and language broadly tend to pass on the wisdom of a rich culture on to the next generation. Hong’s family demonstrated how out of sync, I was with my own language and culture. My family was losing its Vietnamese roots.