Model minority

A model minority is a minority demographic (whether based on ethnicity, race or religion) whose members are perceived to achieve a higher degree of socioeconomic success than the population average, thus serving as a reference group to outgroups. This success is typically measured relatively by educational attainment; representation in managerial and professional occupations; and household income, along with other socioeconomic indicators such as low criminality and high family/marital stability.[1]

The concept is controversial, as it has historically been used to suggest there is no need for government intervention in socioeconomic disparities between certain racial groups.[2] This argument has most often been applied in America to contrast Asian Americans (both East and South Asians) against African and Hispanic Americans, enforcing the idea that Asian Americans are good law-abiding, productive citizens/immigrants, while promoting the stereotype that Hispanics and African Americans are prone to crime and dependent on welfare.[3]

Issues

The concept of model minority is heavily associated with U.S. culture, as it is not extensively used outside of the U.S. However, many European countries have concepts of classism that stereotype ethnic groups in a similar manner to model minority.[4][5] Generalized statistics, such as higher education attainment rate, high representation in white-collar professional and managerial occupations, and a higher household income than other racial groups in the United States are often cited in support of model-minority status.

A common misconception is that the affected communities typically take pride in being labeled as a model minority. However, the model minority stereotype is considered detrimental to relevant minority communities as it is used to justify the exclusion of such groups in the distribution of (public and private) assistance programs, as well as to understate or slight the achievements of individuals within that minority.

Furthermore, the notion of the model minority pits minority groups against one another through the implication that non-model groups are at fault for falling short of the model minority level of achievement and assimilation.[6] The concept has been criticized by outlets such as NPR for potentially homogenizing the experiences of Asian Americans on one side and Hispanics and African Americans on the other, despite that individual groups experience racism in different ways.[7] Critics also argue that the idea perpetuates the belief that any minority has the capability to rise economically without assistance and ignores the differences between the history of Asian Americans and African Americans, as well as Hispanics, in the United States.[8]

United States

One of the earliest uses of the term model minority was in the 9 January 1966 edition of The New York Times Magazine by sociologist William Petersen to describe Asian Americans as ethnic minorities who, despite marginalization, have achieved success in the United States. In his essay titled "Success Story: Japanese American Style", he wrote that the Japanese cultures have strong work ethics and family values which, consequently, prevent them from becoming a "problem minority."[9] A similar article about Chinese Americans was published in U.S. News & World Report in December 1966.[10][11]

Asian Americans

Although the term was first coined to describe the socioeconomic success of Japanese Americans, it eventually evolved to become associated with American Jews and Asian Americans in general,[12][13] more specifically with East Asians (Japanese, Taiwanese, Chinese, and Korean Americans)[14] and South Asians.[15] By the 1980s, almost all major U.S. magazines and newspapers printed success stories of Asian Americans.[16]^:222

Some scholars have described the creation of the model minority theory as partially a response to the emergence of the civil rights movement, in which African Americans fought for equal rights and the discontinuation of racial segregation in the United States. In reaction to the movement, white America, citing the accomplishments of Asian Americans, argued that African Americans could raise up their communities by focusing on education while accepting and conforming to racial segregation and the institutional racism and discrimination of the time period.[17][18][19] However, Asian Americans at the time were also marginalized and racially segregated in America, thus also representing lower economic levels while facing social issues just as other racial and ethnic minorities.[19] Possible reasons as to why Asian Americans were used by White America as this image of a model minority include their smaller population; the view of Asian Americans as having been less of a "threat" to White America due to a general lack of political activism against racism; the success of their numerous (mostly small) businesses in their segregated communities; and the fact that Chinese, Japanese, and Filipino Americans met the national average equaling Whites in terms of education of the time.[20]

A few years after the article on Asian Americans being the model minority was published, Asian Americans formed their own movement, in which they fought for their own equal rights and resolution of their own specific social issues. It would be modelled after the Civil Rights Movement, thus effectively challenging White America and the social construct of racial discrimination.[21]

Those who resisted the emergent stereotype in the 1960s-1980s could not gain enough support to combat it due to its so-called "positive" connotations. This led many even within the Asian American community at the time to view it as either a welcomed label in contrast to years of negative stereotypes, or as a euphemistic stereotype that was no more than a mere annoyance. Many critics point out that there are more positives than negatives that come with this stereotype. In contrast, many others believe that there are just as many negatives as there are positives, and that, regardless of how positive they try to be or how positive their connotations are, no stereotype should be regarded as "good." Scientific studies have revealed that positive stereotypes have many negative and damaging consequences both socially and psychologically.[22][23][24][25] According to Asian Americans Advancing Justice - Los Angeles, "the misperception that Asian Americans are doing fine on their own has serious policy implications… [P]oliticians won't talk about our community's needs if they assume people don't require assistance." According to the Washington Post, since the 1960s: "the idea that Asian Americans are distinct among minority groups and immune to the challenges faced by other people of color is a particularly sensitive issue for the community, which has recently fought to reclaim its place in social justice conversations with movements like #ModelMinorityMutiny."[26] In his paper, "Education and the Socialization of Asian Americans: A Revisionist Analysis of the 'Model Minority Thesis'", B. Suzuki, a researcher of multicultural and Asian American studies at University of Massachusetts Amherst, disagrees with how the media has portrayed Asian Americans. Explaining the sociohistorical background and the contemporary social system, Suzuki argues that the model minority stereotype is a myth.[27]^:3

Since the creation of the model minority stereotype, Asian Americans have now exceeded White Americans in terms of education, as well as many other racial and ethnic groups in American society. As of 2012, Asian Americans as a whole have obtained the highest educational attainment level and median household income of any racial and ethnic demographic in the country, a position in which African Immigrants, and their American-born offspring, have now started to outperform.[28][29]

Statistics

There has been a significant change in the perceptions of Asian Americans. In as little as 100 years of American history, stereotypes of East Asian Americans have changed from them being viewed as poor uneducated laborers to being portrayed as a hard-working, well-educated, and upper-middle-class minority.[30] Proponents of the model minority myth erroneously assumed that Asian Americans' perseverance, strong work ethic, and general determination to succeed were extensions of their supposedly quiet natures, rather than common characteristics among most immigrants.[31] Among South Asian Americans, an example of the model minority stereotype are phenomena such as the high rates of educational attainment and above average household incomes in the Indian American community. Pointing to generalized data, another argument for the model minority stereotype is generalized data such as from the United States Census Bureau, where the median household income of Asian Americans is $68,780, higher than that of the total population ($50,221).[32] Although some Asian American subgroups including East Asians and South Asians are economically successful, other Asian American subgroups such as Southeast Asian Americans which include Hmong, Laotians, Cambodians, and Vietnamese, are less socioeconomically successful.[33]

The model minority model also points to the percentage of Asian Americans at elite universities.[34] Model minority proponents claim that while Asian Americans are only 5% of the U.S. population, they are over-represented at all these schools. Additionally, Asian Americans go on to win a high proportion of Nobel Prizes.[35] Of the 20 American physicists to win a Nobel Prize in the 21st century, East Asian Americans, who represent less than 4% of the U.S. population, have won 15% of prizes.[35] Additionally, three science Nobel prizes have been won by Indian-Americans.[35] Asian American students are concentrated in a very small percentage of institutions, in only eight states (and half concentrated in California, New York and Texas).[36] Moreover, as more Asian Americans become Americanized and assimilated, more Asian American students are beginning to attend two-year community colleges (363,798 in 2000) than four-year public universities (354,564 in 2000), and this trend of attending community college is accelerating.[36] West Coast academic institutions are amongst those that have the highest concentrations of Asian Americans.

The most highly educated group of Asian immigrants are Indian.[33] The low numbers for Southeast Asians can be a bit misleading, as a large percent comes from adult immigrants who came to the United States without any college education due to war. For ages 25 to 34, 45% of Vietnamese Americans have a bachelor's degree or higher compared to 39% of Non-Hispanic Whites.[37]

Due to the impacts of the model minority stereotype, unlike other minority-serving institutions, Asian American Pacific Islander-serving institutions (AAPISI) did not receive federal recognition until 2007, with the passage of the College Cost Reduction and Access Act, which federally recognized the existence of AAPISIs, making them eligible for federal funding and designation as minority serving institutions.[38] According to the Federal Bureau of Investigation's 2003 report Crime in the United States, Asian Americans have the lowest total arrest rates[39] despite a younger average age, and high family stability.[40]

Bachelor's Degree or Higher[41]	Household Income[41]	Personal Income[41]
Ethnicity or nationality Percent of Population Taiwanese 74.1% Korean 72.8% Indian 67.9% Lebanese 64.9% Sri Lankan 59.0% Jewish 59.0% British 56.6% Iranian 57.2% Pakistani 53.0% Chinese (excl. Taiwanese) 53.0% Filipino 47.9% Japanese 43.7% Bangladeshi 41.9% Armenian[42] 41.0% European/White 31.9% Vietnamese 26.1% Hmong 16.0% Cambodian 14.6% Laotian 13.0%	Ethnicity Household Income ($) Indian 100,574 Filipino 82,389 Sri Lankan 73,856 Japanese 73,856 British 70,037 Chinese 67,128 Syrian 66,965 Palestinian 65,345 Pakistani 62,848 Indonesian 61,943 European 59,653 Vietnamese 59,405 Korean 58,573 Arab 55,117 Lao 53,655 Thai 53,468 Bangladeshi 44,512 Afghan 43,838 Somali 22,368	Ethnicity Personal Income ($) British 49,202 Indian 44,098 Japanese 43,132 Lebanese 38,971 Sri Lankan 37,363 Chinese 34,835 Korean 31,790 Filipino 31,289 European 30,682 Arab 28,854 Thai 27,276 Pakistani 26,739 Vietnamese 24,624 Lao 21,479 Cambodian 20,182 Afghan 18,516 Bangladeshi 18,027 Hmong 12,923 Somali 7,856

South Asian Americans

The model minority label also includes South Asian communities, in particular, Indian Americans, because of their high socioeconomic success. According to the census report on Asian Americans issued in 2004 by the U.S. Census Bureau, 64% of Indian Americans had a bachelor's degree or higher, the second highest for all national origin groups. In the same census, 60% of Indian Americans had management or professional jobs, compared with a national average of 33%.[43] Indian Americans, along with Japanese and Filipino Americans, have some of the lowest poverty rates for all communities, as well as one of the lowest rates of single parent households (7%, versus the national average of 15%). Indian Americans also earn the highest average income out of all national origin/ethnic groups. This has resulted in several stereotypes such as that of the "Indian Doctor."[44]

It should however be noted that there are still pockets of poverty within the community, with around 8% classified as living in poverty.[37]

Southeast Asian Americans

Arguably, the model minority construct masks the socioeconomic underperformance of other Asian American subgroups communities such as Southeast Asians as the experience of Southeast Asian American populations in the U.S. is cited as evidence that the model minority image is a myth.[45] Southeast Asian Americans consist of several ethnic groups, including Burmese, Vietnamese, Hmong, Laotian, and Cambodian.

An empirical literature review shows that most of the existing data used to justify the model minority image with Asian American academic achievement is aggregated and as a result, ignores important differences among individual Asian ethnic groups.[45][46] Although many Asian Americans have succeeded academically and socioeconomically, survey research have shown that more recently immigrant groups, such as Southeast Asians, have been unable to replicate such success.[47]

According to the 2000 U.S. Census, the overall U.S. population for people 25 years and over with less than a high school education was 19.6% and Asian Americans were close at 19.4%. However, disparities exist when comparing South and East Asian Americans with Southeast Asian Americans: only 12.5% of Chinese Americans, 8.6% of Japanese Americans, and 14.6% of South Asian Americans that are 25 years or over have less than a high school education.[45] In contrast, Southeast Asian Americans more than double South and East Asian American percentages with 52% of Cambodian Americans, 59% of Hmong Americans, 49% of Lao Americans, and 38% of Vietnamese Americans ages 25 and over have less than a high school education.[45]

Looking at higher education, the 2000 U.S. Census showed that 42.7% of Asian Americans ages 25 and over held a bachelor's degree or higher, which is higher than the national percentage of 25.9% of Americans overall.[45] In contrast, individual Southeast Asian American groups ages 25 and over that held a bachelor's degree or higher consist of 9.1% of Cambodian Americans, 7.4% of Hmong Americans, 7.6% of Lao Americans, and 19.5% of Vietnamese Americans.[45] With the exception of Vietnamese Americans, these proportions are lower than other racial minorities including African Americans (14.2%) and Latino Americans (10.3%).[45] As cited in an empirical literature review, research that lacks differentiation between the varying Asian ethnic groups can mask under-performing groups by the higher performing groups. Generally speaking, Southeast Asian American students are overlooked due to the overwhelming success of their East and South Asian American peers.[46]

As cited in a case study, many of the deficits of Southeast Asian American students' academic achievement can be attributed to many structural barriers of living in an immigrant household.[48] Many Southeast Asian American students are children of refugees from countries at war.[48] These refugees were forced to escape from their homes to avoid death and persecution; along the way, many witnessed the loss of family members and friends.[48] Those who survived often arrive in the U.S. with fragmented families and were faced with more barriers as they had to rely on government assistance and were placed in low-income communities near poorly funded schools.[48] As these families try to establish themselves in a new country with little to no understanding of the U.S. school system, Southeast Asian students are at a disadvantage having to quickly adjust to a new school system, while trying to keep up with native-born students.[48] Inside and outside the school systems, Southeast Asians were faced with discrimination.[48] These are examples of structural barriers that Southeast Asian American students are faced with.

However, not all is grim for Southeast Asian American students. Certain Southeast Asian ethnic groups have shown greater progress compared to others and resemble the success of other more established Asian Americans.[48] As cited a case study,[48] Vietnamese American students are beginning to show similar rates of academic success comparable to East Asian American students. Among Southeast Asian American students, Vietnamese American students are recognized as having the highest academic performance, whereas Cambodian American students have the poorest performance.[48] Among Cambodian and Vietnamese refugees, despite enduring similar immigration hardships, differences in academic success can be attributed to structural and cultural factors.[48] Another factor that needs to be acknowledged is that the overwhelming majority of Vietnamese immigrants that come to the United States beginning since the turn of the 21st century have not been from refugee backgrounds unlike the decades before. While there hasn't been large scale mass immigration to the United States from Cambodia since during the decades of the Indochina wars. Immigration since then from Cambodia has remained largely minuscule in comparison especially to Vietnamese immigration.

Media portrayal

Media coverage of the increasing success of Asian Americans as a group began in the 1960s, reporting high average test scores and marks in school, winning national spelling bees, and high levels of university attendance.

In 1988, the writer Philip K. Chiu identified the prevalence of the model minority stereotype in American media reports on Chinese Americans, and noted the contrast between that stereotype and what he observed as the reality of the Chinese-American population, which was much more varied than the model minority stereotype in the media typically presented.[49]

I am fed up with being stereotyped as either a subhuman or superhuman creature. Certainly I am proud of the academic and economic successes of Chinese Americans.… But it's important for people to realize that there is another side.… It is about time for the media to report on Chinese Americans the way they are. Some are superachievers, most are average citizens, and a few are criminals. They are only human—no more and no less.

Effects of the stereotype

According to Gordon H. Chang, the reference to Asian Americans as model minorities has to do with the work ethic, respect for elders, and high valuation of education, family and elders present in their culture.[50] The model minority stereotype also comes with an underlying notion of their apoliticality. Such a label one-dimensionalizes Asian Americans as having only traits based around stereotypes and no other human qualities, such as vocal leadership, negative emotions (e.g. anger or sadness), sociopolitical activeness, risk taking, ability to learn from mistakes, desire for creative expression, intolerance towards oppression or being overlooked of their acknowledgements and successes. Asian Americans are labeled as model minorities because they have not been as much of a "threat" to the U.S. political establishment as blacks, due to a smaller population and less political advocacy. This label seeks to suppress potential political activism through euphemistic stereotyping.[50]

Another effect of the stereotype is that American society may tend to ignore the racism and discrimination Asian Americans still face. Complaints are dismissed with the claim that the racism which occurs to Asian Americans is less important than or not as bad as the racism faced by other minority races, thus establishing a systematic racial hierarchy. Believing that due to their success and that they possess so-called "positive" stereotypes, many assume they face no forms of racial discrimination or social issues in the greater American society, and that their community is fine, having "gained" social and economic equality.[51][52][53]

Racial discrimination can take subtle forms such as through microaggression. The stereotyping of Asian Americans as a model minority and perfidious foreigner influences people's perceptions and attitudes towards Asians[54] and also negatively affects students' academic outcomes, relationships with others, and psychological adjustments. For instance, discrimination and model minority stereotyping are linked to Asian American students' lower valuing of school, lower self-esteem, and higher depressive symptoms.[55] Furthermore, the psychological distress of failing to meet the model minority image, such as feelings of inadequacy, self-doubt, shame, and embarrassment, is exacerbated due to the differential treatment associated with being stereotyped as a model minority and perpetual foreigner.

Furthermore, the model minority image can be a threat to underachieving Asian American students' academic experience and educational advancement. It promotes invisibility and disguises the academic barriers and psychological problems students may encounter. This is problematic because it creates a barrier for educators to better understand and assist struggling students' educational and mental health needs in order to optimize students' academic experience and social emotional development.

Asian Americans may also be commonly stereotyped by the general public as being studious, intelligent, successful, elitist, brand name conscious, yet paradoxically passive. As a result, higher and unreasonable expectations are often associated with Asian Americans. Also due to the model minority image, Asian American students are viewed as "problem-free" and academically competent students who can succeed with little support and without special services.[56] This emphasis that Asian Americans are being denial by their racial reality because of the assumption that "Asians are the new Whites"; therefore, they are being dismissed by their intelligence and experiences.[57] Thus, educators may overlook the instructional needs and psychological concerns of underachieving Asian American students. The model minority stereotype can also contribute to teachers' having a "blaming the victims" perspective. This means that teachers blame students, their culture, or their families for students' poor performance or misbehavior in school. This is problematic because it shifts responsibility away from schools and teachers and misdirects attention away from finding a solution to improve students' learning experience and alleviate the situation. Furthermore, the model minority stereotype has a negative impact on the home environment. Parents' expectations place high pressure on students to achieve, creating a stressful, school-like home environment. Parents' expressed worry and frustration can also place emotional burdens and psychological stress on students.[56]

Some educators hold Asian students to a higher standard.[16] This deprives those students with learning disabilities from being given attention that they need. The connotations of being a model minority mean Asian students are often labeled with the unpopular "nerd" or "geek" image.[16]^:223 Asians have been the target of harassment, bullying, and racism from other races due to the racially divisive model minority stereotype.[58]^:165 The higher expectations placed on East Asians as a result of the model minority stereotype carries over from academics to the workplace.[16]

The model minority stereotype is emotionally damaging to many Asian Americans, since there are unjustified expectations to live up to stereotypes of high achievement. The pressures from their families to achieve and live up to the model minority image have taken a tremendous mental and psychological toll on young Asian Americans.[59][60] The model minority stereotype also influences Asian American students' psychological outcomes and academic experience. The model minority image can lead underachieving Asian American students to minimize their own difficulties and experience anxiety or psychological distress about their academic difficulties. Asian American students also have more negative attitudes toward seeking academic or psychological help[61] due to fear of shattering the high expectations of teachers, parents, and classmates.[62]

Overall, the model minority stereotype has negative effects on underachieving Asian students in both their home and school settings. It is a threat to Asian American students' academic experience and can disguise students' educational and mental health needs. Psychological distress from model minority stereotyping is related to the stressors associated with the pressure to succeed, differential treatment, and embarrassment or shame to seek help. With this information, a recommendation for schools is to promote a more inclusive and less competitive learning environment, so students will not be ashamed and afraid to ask for help. Administrators can also improve school climate by monitoring incidents of racial harassment and discrimination. Additionally, to better address struggling students' educational and mental health needs, educators can regularly check in with students and engage in culturally responsive teaching, aimed to understand students' unique circumstances and educational needs.

Possible causes of model minority status

Further information: Stereotypes of South Asians § Model minority

Selective immigration

One possible cause of the higher performance of Asian Americans as a group is that they represent a small population in America so those who are chosen to move to America often come from a selective group of Asians. The relative difficulty of emigrating and immigrating into the United States has created a selective nature of the process with the U.S. often choosing the wealthier and more highly educated out of those with less resources, motivation or ability to immigrate.[26][63]

Cultural differences

Cultural factors are thought to be part of the reason why East Asian Americans are successful in the United States. East Asian societies often place more resources and emphasis on education.[64] For example, Confucian tenets and Chinese culture places great value on work ethic and the pursuit of knowledge. In traditional Chinese social stratification, scholars were ranked at the top—well above businessmen and landowners. This view of knowledge is evident in the modern lifestyle of many East Asian American families, where the whole family puts emphasis on education and parents will make it their priority to push their children to study and achieve high marks.[65] Similar cultural tendencies and values are found in South Asian American families,[66] whose children similarly face extra pressure by parents to succeed in school and to achieve high-ranked jobs. Although pressure is often perceived as a way to help East Asian American descendants achieve greater success, it can be used as a way to provide better income and living status for families.[67] In other words, much of the East Asian American success in the United States can be due to the stereotypical yet favorable characteristics that their background holds.[68] In most cases, East Asians such as Chinese, Japanese, Korean, and Taiwanese Americans hold a high position in terms of successful educational goals.[68]

Others counter this notion of culture as a driving force, as it ignores immigration policies.[63] In the mid 1800s, Asian immigrants were recruited in the United States as laborers for agriculture and to aid in the building of the first transcontinental railroad. Many worked for low wages in the harshest conditions. Confucian values were not seen as a key to success. It was only until the Immigration and Nationality Act of 1965 changed the way Asians were seen, as Asians with higher education backgrounds were selectively chosen from a larger pool of the Asian population.[26][63]

Further, it has also been argued the myth of the Confucian emphasis on education is counterfactual. It also implies Asians are a monolithic group, and ignores the fact that the most educated group of Asian immigrants in the U.S. are Indians, for whom Confucius is virtually non-existent in their upbringing.[26] It has also been argued that self-selecting immigrants do not represent the actual Asian American population as a whole, nor the populations of their home countries. While 50% of Chinese immigrants in the U.S. have a bachelor's degree, only 5% of the population does in their native China.[26] Lastly, if Confucian culture played a vital part of Asian culture, Chinese immigrant children would perform consistently around the world, yet second-generation Chinese immigrants in Spain are the lowest academic achievers among immigrant groups in the country, and less than half are expected to graduate from middle school.[26]

Asian American status in affirmative action

See also: Affirmative action and Asian quota

In the 1980s, one Ivy League school found evidence it had limited admissions of Asian American students. Because of their high degree of success as a group and over-representation in many areas such as college admissions, most Asian Americans are not granted preferential treatment by affirmative action policies as are other minority groups.[69]

Some schools choose lower-scoring applicants from other racial groups over Asian Americans in an attempt to promote racial diversity and to maintain some proportion to the society's racial demographics.[69][58]^:165 In 2014, American business schools began a process to sort candidates based on their country of origin and region of the world they come from.[70]

Black Americans

Often overlooked is the direct contrast of model minorities with Black Americans. Model minorities are used as a tool to discriminate against Black people with the mantra "If they can do it, why can't you?." This argument is often viewed as logical, because, at the surface, there doesn't seem to be a clearcut explanation as to why Jewish, Asian, and Irish Americans are able to thrive after experiencing racism, while Blacks still seem to be disenfranchised.[71] What this argument often ignores is the unique experience of Black people in America, namely that they are the only minority who had been enslaved on U.S. soil for centuries. Some scholars also explain the differing successes of Asian immigrants and Blacks on the specific types of racism they experience. Essentially, racism in itself is not monolithic, it is perpetrated in different ways and different arenas of life; some arenas where anti-Black rhetoric exist prove to be more harmful to Black personhood than situations in which anti-Asian discrimination exists.[71]Such generalizations regarding Black peoples' inability to thrive in the United States, particularly due to allegations of widespread, systemic racism, fail to explain the high levels of success seen by Black African and Caribbean immigrants to America, which surpass that of all native-born American ethnic groups on average. Black African immigrant women make up the highest paid group of women in country.[72]

Africans as the invisible model minority

African immigrants and Americans born to African immigrants have been described as an "Invisible Model Minority," primarily as result of high degree of success in the United States. Due to misconceptions and stereotypes, their success has not been acknowledged by the greater American society, as well as other Western societies, hence the label of "invisible."[73][74] The invisibility of the success of Africans was touched upon by Dr. Kefa M. Otiso, an academic professor from Bowling Green State University, who stated that, "because these immigrants come from a continent that is often cast in an unfavorable light in the U.S. media, there is a tendency for many Americans to miss the vital contribution of these immigrants to meeting critical U.S. domestic labor needs, enhancing American global economic and technological competitiveness."[75]

Education

In the 2000 U.S. census, it was revealed that African Immigrants were the most educated immigrant group in the United States even when compared to Asian immigrants.[28][76] Some 48.9% of all African immigrants hold a college diploma.[28][77] This is more than double the rate of native-born white Americans, and nearly four times the rate of native-born African Americans. According to the 2000 Census, the rate of college diploma acquisition is highest among Egyptian Americans at 59.7%, followed closely by Nigerian Americans at 58.6%.[78][79]

In 1997, 19.4% of all adult African immigrants in the United States held a graduate degree, compared to 8.1% of adult white Americans and 3.8% of adult black Americans in the United States.[28] According to the 2000 Census, the percentage of Africans with a graduate degree is highest among Nigerian Americans at 28.3%, followed by Egyptian Americans at 23.8%.[78][79]

Of the African-born population in the United States age 25 and older, 87.9% reported having a high school degree or higher,[80] compared with 78.8% of Asian-born immigrants and 76.8% of European-born immigrants, respectively.[81] This success comes in spite of facts such as that more than 75% of the African foreign-born in the United States have only arrived since the 1990s and that African immigrants make up a disproportionately small percentage of immigrants coming to the United States such as in 2007 alone African immigrants made up only 3.7% of all immigrants in coming to the United States and again in 2009 they made up only 3.9% of all immigrants making this group a fairly recent to the United States diversity.[82][83]

Of the 8% of students at Ivy League schools that are black, a majority, about 50-66%, was made up of Black African immigrants, Caribbean immigrants, and American born to those immigrants.[73][74][84] Many top universities report that a disproportionate of the black student population consists of recent immigrants, their children, or were mixed race.[85]

Socioeconomics

The overrepresentation of the highly skilled can be seen in the relatively high share of Black African immigrants with at least a four-year college degree. In 2007, 27 percent of the U.S. population aged 25 and older had a four-year degree or more; 10% had a master's, doctorate, or professional degree. Immigrants from several Anglophone African countries were among the best educated: a majority of Black Immigrants from Nigeria, Cameroon, Uganda, Tanzania, and Zimbabwe had at least a four-year degree. Immigrants from Egypt, where the official language is Arabic, were also among the best educated.[76] The overrepresentation of the highly skilled among U.S. immigrants is particularly striking for several of Africa's largest source countries. The United States was the destination for 59% of Nigeria's highly skilled immigrants along with 47% of those from Ghana and 29% from Kenya.[76]

The average annual personal income of African immigrants is about $26,000, nearly $2,000 more than that of workers born in the U.S. This might be because 71% of the Africans 16 years and older are working, compared to 64% of Americans. This is believed to be due larger percentage of African immigrants have higher educational qualifications than Americans, which results in higher per capita incomes for African immigrants and Americans born to African immigrants.[75]

Outside of educational success, specific groups have found economic success and have made many contributions to American society. For example, recent statistics indicate that Ugandan Americans have become one of the country's biggest contributors to the economy, their contribution, amounting to US$1 billion in annual remittances which are disproportionately large contributions despite a community and population of less than 13,000.[86][87] African immigrants like many other immigrant groups are likely to establish and find success in small businesses. Many Africans that have seen the social and economic stability that comes from ethnic enclaves such as Chinatowns have recently been establishing ethnic enclaves of their own at much higher rates to reap the benefits of such communities.[88] Examples of such ethnic enclaves include Little Ethiopia in Los Angeles and Le Petit Senegal in New York City.

Demographically, African Immigrants and Americans born of African immigrants tend to typically congregate in urban areas, moving to suburban areas over the next few generations as they try to acquire economic and social stability. They are also one of America's least likely groups to live in racially segregated areas.[89] African Immigrants and Americans born of African immigrants have been reported as having some of the lowest crime rates in the United States and being one of the unlikeliest groups to go into or commit crime. African immigrants have even been reported to have lowered crime rates in neighborhoods in which they have moved into.[90] Black immigrants from Black majority countries are revealed to be much healthier than Blacks from countries that are not majority Black and where they constitute a minority. Thus African immigrants are often much healthier than American-born Blacks and Black immigrants from Europe.[91]

Cultural factors

Cultural factors have been proposed as an explanation for the success of African immigrants. For example, it is claimed they often integrate into American society more successfully and at higher rates than other immigrants groups due to social factors. One being that many African immigrants have strong English skills even before entering the U.S., many African nations, particularly former British colonies, use English as a lingua franca.[76] Because of this, many African immigrants to the U.S. are bilingual. Overall, 70% of Black African immigrants either speak English as their primary language or speak another language but are also fluent in English. Compare this to 48% proficiency in English for other immigrant groups.

Kefa M. Otiso has proposed another reason for the success of African immigrants, saying that they have a "high work ethic, focus and a drive to succeed that is honed and crafted by the fact that there are limited socioeconomic opportunities in their native African countries," says Otiso.[75]

Selective immigration

Another possible cause of the higher performance of African immigrants as a group is that they represent a small population here in America so those who are chosen to come here often come from a selective group of African people. The relative difficulty of emigrating and immigrating into the United States has created a selective nature of the process with the U.S. often choosing the wealthier and more educated out of those with less resources, motivation or ability to immigrate.[76]

Americans born to African immigrants

Despite African immigrants being highly educated many often find it hard to become employed in high level occupations. Most instead have to work in labor jobs to subsist and maintain a decent life. Often it is left to their children to take up these higher positions. This desire to succeed is then transferred onto second generation African immigrants. These Americans often report that their families pushed them very hard to strive for success and overachieve in many aspects of society, especially education. African immigrants put a premium on education because of the limited socioeconomic opportunities they experienced in their native countries. Consequently, they often allocate more resources towards it.

This pushing of second generation African immigrants by their parents has proven to be the key factor in their success, and a combination of family support and the emphasis of family unit has given these citizens social and psychological stability which makes them strive even further for success in many aspects of their daily life and society.[92]

Many of these American groups have thus transplanted high cultural emphasis on education and work ethic into their cultures which can be seen in the cultures[92] of Algerian Americans, Kenyan Americans,[93] Sierra Leonean Americans,[94] Ghanaian Americans, Malawian Americans,[95] Congolese Americans,[96] Tanzanian Americans, and especially Nigerian Americans[97] and Egyptian Americans.[98]

Cuban success story

Main article: Cuban success story

The Cuban success story is a popular myth that Cuban Americans are all political exiles who have become wealthy in the United States. This story is often used to prove the accessibility of the American dream. This myth has been criticized as nonfactual, but still propagates Cuban Americans as a model minority of immigrants in the United States.[99]

Commonwealth countries

Africans

African immigrants have experienced success in numerous countries especially Commonwealth countries such as Canada, Australia and the United Kingdom, which have attracted many educated and highly skilled African immigrants with enough resources for them to start a new life in these countries.[76]

In the United Kingdom, one report has revealed that African immigrants have high rates of employment and that African immigrants are doing better economically than some other immigrant groups.[100] Africans have obtained much success as entrepreneurs, many owning and starting many successful businesses across the country.[101][102] Of the African immigrants, certain groups have become and are highly integrated into the country especially groups which have strong English language skills such as Zimbabweans or Nigerians, and they often come from highly educated and highly qualified backgrounds.[103][104] Many African immigrants have low levels of unemployment, and some groups are known for their high rates of self-employment, as can be seen in the case of Nigerian immigrants.[104] Certain groups outside of having strong English skills have found success mostly because many who immigrated to the UK are already highly educated and highly skilled professionals who come with jobs and positions such as business people, academics, traders, doctors and lawyers as is the case with Sudanese immigrants.[105]

As of 2013, Nigerian immigrants were among the nine immigrant populations that were above average academically in the UK.[106] Euromonitor International for the British Council suggests that the high academic achievement by Nigerian students is mainly from most of the pupils already having learned English in their home country. Additionally, many of them hail from the wealthier segments of Nigerian society, which can afford to pursue studies abroad.[107] A notable example of the highly educated nature of British Nigerians is the case of Paula and Peter Imafidon, nine-year-old twins who are the youngest students ever to be admitted to high school in England. Nicknamed the 'Wonder Twins', the twins and other members of their family have accomplished incredible rare feats, passing advanced examinations and being accepted into institutions with students twice their age.[108]

Asians

In Canada, Asian Canadians are somewhat viewed as a model minority, though the phenomenon is not as widespread as it is in the United States. The majority of this is aimed toward the East Asian and South Asian communities.[109][110][111]

In New Zealand, Asian New Zealanders are viewed as a model minority due to attaining above average socioeconomic indicators than the New Zealand average, though the phenomenon remains small, underground, and not as widespread compared with their American counterparts. In a study of a popular New Zealand newspaper, articles "never portrayed the Chinese as a model minority that silently achieves" and this was "not in line with overseas research, suggesting that this stereotype merits further analysis."[112]

Israel

See also: Christianity in Israel and Palestinian Christians

In Israel, Christian Arabs are one of the most educated groups. Maariv has described the Christian Arab sectors as "the most successful in education system,"[113] since Christian Arabs fared the best in terms of education in comparison to any other group receiving an education in Israel.[114] and they have attained a bachelor's degree and academic degree more than the median Israeli population.[114]

Education

Catholic school in Haifa: High level Christian schools are among Israel's best performing educational institutions.[115]

According to the study "Are Christian Arabs the New Israeli Jews? Reflections on the Educational Level of Arab Christians in Israel" by Hanna David from the University of Tel Aviv, one of the factors why Israeli Arab Christians are the most educated segment of Israel's population is the high level of the Christian educational institutions. Christian schools in Israel are among the best schools in the country, and while those schools represent only 4% of the Arab schooling sector, about 34% of Arab university students come from Christian schools,[116] and about 87% of the Israeli Arabs in the high tech sector have been educated in Christian schools.[117][118] A 2011 Maariv article described the Christian Arab sector as "the most successful in the education system,"[113] an opinion supported by the Israel Central Bureau of Statistics and others who point out that Christian Arabs fared best in terms of education in comparison to any other group receiving an education in Israel.[114]

High school and matriculation exams

The Israel Central Bureau of Statistics noted that when taking into account the data recorded over the years, Christian Arabs fared the best in terms of education in comparison to any other group receiving an education in Israel.[119] In 2016 Christian Arabs had the highest rates of success at matriculation examinations, namely 73.9%, both in comparison to Muslim and Druze Israelis (41% and 51.9% respectively), and to the students from the different branches of the Hebrew (majority Jewish) education system considered as one group (55.1%).[120][121]

Higher education

Christian Arabs are one of the most educated groups in Israel.[122][123] Statistically, Christian Arabs in Israel have the highest rates of educational attainment among all religious communities, according to a data by Israel Central Bureau of Statistics in 2010, 63% of Israeli Christian Arabs have had college or postgraduate education, the highest of any religious and ethno-religious group.[124] Despite the fact that Arab Christians only represent 2.1% of the total Israeli population, in 2014 they accounted for 17.0% of the country's university students, and for 14.4% of its college students.[125] There are more Christians who have attained a bachelor's degree or higher academic degrees than the median Israeli population.[114]

The rate of students studying in the field of medicine was higher among Christian Arab students than that of all other sectors.[126] and the percentage of Arab Christian women who are receiving higher education is also higher than that of other groups.[113]

In 2013, Arab Christian students were also the vanguard in terms of eligibility for higher education,[114] as the Christian Arab students had the highest rates of receiving Psychometric Entrance Test scores which eligible them to be accepted into universities, data from the Israel Central Bureau of Statistics show that 61% of Christian Arabs were eligible for university studies, compared to 50% of Jewish, 45% of Druze, and 35% of Muslim students.[127]

Socio-economic

In terms of their socio-economic situation, Arab Christians are more similar to the Jewish population than to the Muslim Arab population.[128] They have the lowest incidence of poverty and the lowest percentage of unemployment which is 4.9% compared to 6.5% among Jewish men and women.[129] They have also the highest median household income among Arab citizens of Israel and second highest median household income among the Israeli ethno-religious groups.[130] Also Arab Christians have a high presentation in science and in the white-collar professions.[131] In Israel Arab Christians are portrayed as a hard working and upper middle class educated ethno-religious minority.

Mexico

Due to their business success and cultural assimilation, German Mexicans and Lebanese Mexicans are seen as model minorities in Mexico. More recently, Haitians in Tijuana have been seen favorably by Tijuanenses as model immigrants due to their work ethic and integration into Tijuana society, and have been contrasted with Central American migrants.[132][133][134]

In the 19th and early 20th century, German immigration was encouraged due to the perceived industriousness of Germans. German Mexicans were instrumental in the development of the cheese and brewing industries in Mexico.[135] Germans in the Soconusco were successful in the coffee industry.

Although Lebanese Mexicans made up less than 5% of the total immigrant population in Mexico during the 1930s, they constituted half of the immigrant economic activity.[136] Carlos Slim, one of the richest individuals in the world, is the topmost example of Lebanese Mexican success.[137]

France

See also: Vietnamese people in France and Laotians in France

French Vietnamese

Vietnamese in France are the most well-established overseas Vietnamese community outside eastern Asia as well as Asian ethnic group in France. While the level of integration among immigrants and their place in French society have become prominent issues in France in the past decade, French media and politicians generally view the Vietnamese community as a model minority.[138] This is in part because they are represented as having a high degree of integration within French society as well as their economic and academic success. A survey in 1988 asking French citizens which immigrant ethnic group they believe to be the most integrated in French society saw the Vietnamese being ranked fourth, only behind the Italian, Spanish and Portuguese communities.[138]

The educational attainment rate of the Vietnamese population in France is the highest among overseas Vietnamese populations, a legacy that dates back to the colonial era of Vietnam, when privileged families and those with connections to the colonial government often sent their children to France to study.[138] In addition to high achievements in education, the Vietnamese population in France is also largely successful in economic terms. When the first major wave of Vietnamese migrants arrived in France during World War I, a number already held professional occupations in their new country shortly after their arrival. More recently, refugees who arrived in France after the Fall of Saigon are often more financially stable than their counterparts who settled in North America, Australia and the rest of Europe, due to better linguistic and cultural knowledge of the host country, which allowed them to enter the education system and/or higher paying professions with little trouble.[139] Within a single generation, median income for French-born Vietnamese has risen to above the French median income.[139]

French Laotians

Similarly to the Vietnamese, the Laotian community in France is one of the most well integrated into the country and is the most established overseas Laotian populace.[140] Unlike their counterparts in North America and Australia, Laotians in France have a high rate of educational success and are well-represented in the academic and professional sectors, especially among the generations of French-born Lao.[141] Due to better linguistic and cultural knowledge of the host country, Laotian immigrants to France, who largely came as refugees after the end of the Laotian Civil War, were able to have a high rate of assimilation.

Germany

See also: Vietnamese people in Germany, Koreans in Germany, and Academic achievement among different groups in Germany

In Germany the academic success of people of Vietnamese origin has been called "Das vietnamesische Wunder"[142][143]("The Vietnamese Miracle"). A study revealed that in the Berlin districts of Lichtenberg and Marzahn, both in former East Berlin and possessing a relatively small percentage of immigrants, Vietnamese account for only 2% of the general population, but make up 17% of the prep school population.[144] Another note of Vietnamese Germans' academic success is that even though they can grow up in poverty in places like East Germany, they usually outperform their peers by a wide margin.[145]

Another group in Germany that is extremely academically successful and is comparable to that of a model minority are Korean Germans, 70% of whom attended a Gymnasium (which is comparable to a prep school in American society), compared to Vietnamese Germans with only 50% attending a Gymnasium.[142][146] Also, over 70% of second-generation Korean Germans hold at least an Abitur or higher educational qualification, more than twice the ratio of the rest of Germany.[147]

Burma

In Burma, Gurkhas of Nepali descent are viewed as a model minority. Gurkhas place a high importance on education, and they represent a disproportionately high share of those with advanced (medical, engineering or doctorate) degrees in Burma.[148][149]

Netherlands

See also: Indo people

Background

At the end of the colonial era of the Dutch East Indies (now: Indonesia), a community of about 300,000 Indo-Europeans (people of mixed Indonesian and European heritage) was registered as Dutch citizens. Indos formed the vast majority of the European legal class in the colony. When in the second half of the 20th century the independent Republic of Indonesia was established, the majority of Europeans, including the Indo-Europeans,[150] were expelled from the newly established country.

Repatriation

From 1945 to 1949 the Indonesian National Revolution turned the former Dutch East Indies into an increasingly hostile environment for Indo-Europeans. Violence aimed towards Indo-Europeans during its early Bersiap period (1945–1946) accumulated in almost 20,000 deaths.[151] The Indo diaspora continued up to 1964 and resulted in the emigration of practically all Indo-Europeans from a turbulent young Indonesian nation. Even though most Indos had never set foot in the Netherlands before, this emigration was named repatriation.

Notwithstanding the fact that Indos in the former colony of the Dutch East Indies were officially part of the European legal class and were formally considered to be Dutch nationals, the Dutch government practiced an official policy of discouragement with regard to the post-WWII repatriation of Indos to the Netherlands.[152] While Dutch policy was in fact aimed at stimulating Indos to give up Dutch citizenship and opt for Indonesian citizenship, simultaneously the young Indonesian Republic implemented policies increasingly intolerant towards anything remotely reminiscent of Dutch influence. Even though actual aggression against Indos decreased after the extreme violence of the Bersiap period, all Dutch (language) institutions, schools and businesses were gradually eliminated and public discrimination and racism against Indos in the Indonesian job market continued. In the end 98% of the original Indo community repatriated to their distant fatherland in Europe.[153]

Integration

In the 1990s and early 21st century the Netherlands was confronted with ethnic tension in a now multi-cultural society. Ethnic tensions, rooted in the perceived lack of social integration and rise of crime rates of several ethnic minorities, climaxed with the murders of politician Pim Fortuyn in 2002 and film director Theo van Gogh in 2004. In 2006 statistics show that in Rotterdam, the second largest city in the country, close to 50% of the inhabitants were of foreign descent. The Indo community however is considered the best integrated ethnic and cultural minority in the Netherlands. Statistical data compiled by the CBS shows that Indos belong to the group with the lowest crime rates in the country.[154]

A CBS study of 1999 reveals that of all foreign born groups living in the Netherlands, only the Indos have an average income similar to that of citizens born in the Netherlands. Job participation in government, education and health care is similar as well. Another recent CBS study, among foreign born citizens and their children living in the Netherlands in 2005, shows that on average, Indos own the largest number of independent enterprises. A 2007 CBS study shows that already over 50% of first-generation Indos have married a native born Dutch person. A percentage that increased to 80% for the second generation.[155][156] One of the first and oldest Indo organisations that supported the integration of Indo repatriates into the Netherlands is the Pelita foundation.[157]

Although Indo repatriates,[158] being born overseas, are officially registered as Dutch citizens of foreign descent, their Eurasian background puts them in the Western sub-class instead of the Non-Western (Asian) sub-class.

Two factors are usually attributed to the essence of their apparently seamless assimilation into Dutch society: Dutch citizenship and the amount of 'Dutch cultural capital', in the form of school attainments and familiarity with the Dutch language and culture, that Indos already possessed before migrating to the Netherlands.[159]

New generations

Although third- and fourth-generation Indos[160] are part of a fairly large minority community in the Netherlands, the path of assimilation ventured by their parents and grandparents has left them with little knowledge of their actual roots and history, even to the point that they find it hard to recognise their own cultural features. Some Indos find it hard to grasp the concept of their Eurasian identity and either tend to disregard their Indonesian roots or on the contrary attempt to profile themselves as Indonesian.[161] In recent years however the reinvigorated search for roots and identity has also produced several academic studies.[153][155][162][163][164]

See also

• Affirmative action
• Bamboo ceiling
• Bengali Christians
• World on Fire (book)
• Dominant minority
• Honorary whites
• Jewish stereotypes
• Middleman minority
• Race and intelligence
• Stereotypes of East Asians in the United States
• Stereotypes of South Asians
• Tiger mother

References

1. "Model Minority Stereotype". cmhc.utexas.edu. Retrieved 2017-02-05.
2. Pettersen, William (9 January 1966). "Success Story, Japanese-American Style" (PDF). New York Times. Retrieved 9 January 2016.
3. Poon, OiYan, Dian Squire, Corinne Kodama, Ajani Byrd, Jason Chan, et al. 2016. "A Critical Review of the Model Minority Myth in Selected Literature on Asian Americans and Pacific Islanders in Higher Education." Review of Educational Research 86(2):469–502. doi:10.3102/0034654315612205.
4. "Sikhs, Hindus now part of middle-class Britain". News18. Retrieved 2017-08-02.
5. Wong, B. 2015. "A blessing with a curse: model minority ethnic students and the construction of educational success." Oxford Review of Education 41(6):730–46. doi:10.1080/03054985.2015.1117970.
6. Choi, Yoonsun; Lahey, Benjamin B. (2006-09-01). "Testing the Model Minority Stereotype: Youth Behaviors across Racial and Ethnic Groups" (PDF). The Social Service Review. 80 (3): 419–52. doi:10.1086/505288. PMC 3093248. PMID 21572913.
7. "'Model Minority' Myth Again Used As A Racial Wedge Between Asians And Blacks". NPR.org. Retrieved 2017-09-21.
8. "The Model Minority Myth and the Wedge Between Black and White America [Updated] | Inheritance". Inheritance. Retrieved 2018-11-06.
9. Chu, Nawn V. 1997. "Re-examining the Model Minority Myth: A Look at Southeast Asian Youth." Berkley McNair Journal 5. Archived from the original on 12 December 2006.
10. Vernellia R. Randall. "Are Asians Model Minorities?". Academic.udayton.edu. Retrieved 2013-08-19.
11. "Correction appended to "How 'Crazy Rich' Asians Have Led to the Largest Income Gap in the U.S."". The New York Times. 2018-08-20.
12. Freedman, Jonathan (2005). "Project MUSE - Transgressions of a Model Minority". Shofar: An Interdisciplinary Journal of Jewish Studies. 23 (4): 69–97. doi:10.1353/sho.2005.0147.
13. Miller, Kara (8 February 2010). "Do colleges redline Asian-Americans?". The Boston Globe. Retrieved 10 January 2013.
14. Guofang Li; Lihshing Wang (15 August 2008). Model Minority Myth Revisited: An Interdisciplinary Approach to Demystifying Asian American Educational Experiences (Hc). IAP. p. 21. ISBN 978-1-59311-951-5. Retrieved 12 January 2013.
15. Eric Mark Kramer (28 February 2003). The Emerging Monoculture: Assimilation and the "Model Minority". Greenwood Publishing Group. pp. 213–. ISBN 978-0-275-97312-4. Retrieved 12 January 2013.
16. Chen, Edith Wen-Chu; Grace J. Yoo (2009). Encyclopedia of Asian American Issues Today. 1. ABC-CLIO. pp. 222–23. ISBN 978-0-313-34749-8.
17. Yellow Face: The documentary part 4 of 5, 5 July 2010, retrieved 24 February 2013
18. Model Minority Myth, 18 April 2013, retrieved 25 May 2013
19. Li, Guofang; Wang, Lihshing (2008), Model Minority Myth Revisited, ISBN 9781593119508, retrieved 7 July 2013
20. The Educational Attainment of Asian-Americans: A Search for Historical Evidence and Explanations (PDF), 5 July 2010, retrieved 22 July 2013
21. "Asian American Movement 1968". 2008. Retrieved 24 February 2013.
22. Aaron Kay (17 January 2013). "Fuqua Research Sheds Light on the Dangers of Positive Stereotypes". Duke University. Retrieved 28 July 2013.
23. Markman, Art. 15 February 2013). "The Pain of Positive Stereotypes." Psychology Today. Retrieved 28 July 2013.
24. Burkemandate, Oliver (12 December 2012). "Why stereotypes are bad even when they're 'good'". Psychology Today. London. Retrieved 28 July 2013.
25. Dave Munger (December 16, 2005). "The negative impact of positive stereotypes". Scienceblogs. Archived from the original on 2013-05-13. Retrieved 28 July 2013.
26. Wang, Yanan (20 October 2015). "Asian Americans speak out against a decades-old 'model minority' myth". Washington Post. Retrieved 12 January 2016.
27. Li, Guofang; Lihshing Wang (July 10, 2008). Model Minority Myth Revisited: an Interdisciplinary Approach to Demystifying Asian American Educational Experiences. Information Age Publishing. ISBN 978-1-59311-951-5.
28. "African Immigrants in the United States are the Nation's Most Highly Educated Group". The Journal of Blacks in Higher Education (26): 60–61. 1999. doi:10.2307/2999156. JSTOR 2999156.
29. Paul Taylor; D'Vera Cohn; Wendy Wang; Jeffrey S. Passel; et al. (12 July 2012). "The Rise of Asian Americans" (PDF). Pew Research Social & Demographic Trends. Pew Research Center. Archived from the original (PDF) on 2016-03-05. Retrieved 28 January 2013.
30. Archived November 3, 2005, at the Wayback Machine
31. Rojas, Maythee (2009). Women of Color and Feminism. Berkeley, CA. p. 53. ISBN 978-1-58005-272-6.
32. "American FactFinder". Factfinder.census.gov. Archived from the original on 2020-02-12. Retrieved 2013-08-19.
33. Wang, Yanan (20 October 2015). "Asian Americans speak out against a decades-old 'model minority' myth". Washington Post. Retrieved 18 May 2016.
34. Archived February 13, 2012, at the Wayback Machine
35. Chougule Pratik, "Will American Science Stay On Top?", The American Conservative
36. "Asian Americans and Pacific Islanders: Facts, not Fiction: Setting the Record Straight" (PDF). National Commission on Asian American and Pacific Islander Research in Education, College Board. 2008. Cite journal requires |journal= (help)
37. "MDAT (U.S. Census Bureau)". census.gov. Retrieved 2015-02-24.
38. Chen, Edith Wen-Chu (2010). Encyclopedia of Asian American Issues Today. 1. ABC-CLIO. p. 177. ISBN 978-0-313-34751-1.
39. Archived April 17, 2005, at the Wayback Machine
40. Archived March 5, 2005, at the Wayback Machine
41. Bureau, U.S. Census. "U.S. Census website". United States Census Bureau. Retrieved 2017-08-02.
42. Samkian, Artineh (2007). Constructing Identities, Perceiving Lives: Armenian High School Students' Perceptions of Identity and Education. p. 102. ISBN 978-0-549-48257-4.
43. "Indian Americans: The New Model Minority". Forbes. 2009-02-24. Retrieved 2015-02-24.
44. "We the People : Asians in the United States" (PDF). Census.gov. Retrieved 24 February 2015.
45. Ngo, Bic; Lee, Stacey (December 2007). "Complicating the Image of Model Minority Success: A Review of Southeast Asian American Education". Review of Educational Research. 77 (4): 415–453. doi:10.3102/0034654307309918.
46. Tran, Nellie; Birman, Dina (2010). "Questioning the model minority: Studies of Asian American academic performance". Asian American Journal of Psychology. 1 (2): 106–118. doi:10.1037/a0019965.
47. Wong, Paul; Lai, Chienping; Nagasawa, Richard; Lin, Tieming (1998). "Asian Americans as a Model Minority: Self-Perceptions and Perceptions by Other Racial Groups". Sociological Perspectives. 41 (1): 95–118. doi:10.2307/1389355. JSTOR 1389355.
48. Kim, Rebecca (Spring 2002). "Ethnic Differences in Academic Achievement between Vietnamese and Cambodian Children: Cultural and Structural Explanations". The Sociological Quarterly. 43 (2): 213–235. doi:10.1525/tsq.2002.43.2.213.
49. Philip K. Chiu, "ROSTRUM: The myth of the model minority." U.S. News and World Report. May 16, 1988. p. 7.
50. Chang, Gordon (2002). Asian Americans and Politics: Perspectives, Experiences, Prospects. Stanford University Press. ISBN 9780804742016.
51. "Yellow Face: The documentary part 4 - Asian Americans do face racism". Youtube.com. 5 July 2010. Retrieved 24 February 2013.
52. "Asians, Blacks, Stereotypes and the Media". Youtube.com. 5 July 2010. Retrieved 24 February 2013.
53. "Racial Microaggressions and the Asian American Experience" (PDF). Psy6129.alliant.wikispaces.net. 5 July 2010. Archived from the original (PDF) on 12 January 2012. Retrieved 11 November 2013.
54. Suzuki, Bob (2002). "Revisiting the Model Minority Stereotype: Implications for Student Affairs Practice and Higher Education". New Directions for Student Services. 2002 (97): 21–32. doi:10.1002/ss.36.
55. Kiang, Lisa (2016). "Model Minority Stereotyping, Perceived Discrimination, and Adjustment Among Adolescents from Asian American Backgrounds". Journal of Youth and Adolescence. 45 (7): 1366–1379. doi:10.1007/s10964-015-0336-7. PMID 26251100.
56. Li, Guofang (2005). "Other People's Success: Impact of the "Model Minority" Myth on Underachieving Asian Students in North America". KEDI Journal of Educational Policy. 2 (1): 69–86.
57. "Racial Microaggressions and the Asian American Experience" (PDF).
58. Ancheta, Angelo N. (2006). Race, Rights, and the Asian American Experience. Rutgers University Press. ISBN 978-0-8135-3902-7.
59. Elizabeth Cohen (2007-05-16). "Push to achieve tied to suicide in Asian-American women". CNN.com. Retrieved 2015-02-24.
60. Cheryan, Sapna; Bodenhausen, Galen (2000). "When Positive Stereotypes Threaten Intellectual Performance". Psychological Science. 11 (5): 399–402. doi:10.1111/1467-9280.00277. PMID 11228911.
61. Gupta, Arpana (2011). "The 'model minority myth': Internalized racialism of positive stereotypes as correlates of psychological distress, and attitudes toward help-seeking". Asian American Journal of Psychology. 2 (2): 101–114. doi:10.1037/a0024183.
62. Song, Joanne. "The Role of the Model Minority Stereotype in Asian American Students' College Experiences". Archived from the original on 2016-08-22.
63. Wong, Janelle. "Editorial: The Source of the 'Asian Advantage' Isn't Asian Values". Retrieved February 21, 2016.
64. Haibin, Li; Martin, Andrew; Yeung, Wei-Jun (Summer 2017). "Academic Risk and Resilience for Children and Young People in Asia". An International Journal of Experimental Educational Psychology. 379 (8): 921–929. doi:10.1080/01443410.2017.1331973.
65. "The Rise of Asian Americans". Pew Research Center's Social & Demographic Trends Project. 2012-06-19. Retrieved 2018-04-10.
66. Nguyen The Anh; Lam, Truong Buu; Lam, Mai Van (May 1987). "New Lamps for Old: The Transformation of the Vietnamese Administrative Elite". The Journal of Asian Studies. 46 (2): 463. doi:10.2307/2056074. ISSN 0021-9118. JSTOR 2056074.
67. Sue, Stanley; Okazaki, Sumie (1990). "Asian-American educational achievements: A phenomenon in search of an explanation". American Psychologist. 45 (8): 913–920. doi:10.1037/0003-066X.45.8.913 – via PsycARTICLES.
68. Goyette, Kimberly; Xie, Yu (1999). "Educational Expectations of Asian American Youths: Determinants and Ethnic Differences". Sociology of Education. 72 (1): 22–36. doi:10.2307/2673184. JSTOR 2673184.
69. Mathews, Jay (March 22, 2005). "Learning to Stand Out Among the Standouts". The Washington Post. Retrieved December 10, 2010.
70. "Separate GMAT Rankings for U.S. and Asian Applicants". Stacy Blackman Consulting - MBA Admissions Consulting. Retrieved 2017-01-13.
71. "'Model Minority' Myth Again Used As A Racial Wedge Between Asians And Blacks". NPR.org. Retrieved 2018-11-06.
72. "African Immigrants: Race and Gender Impact Economic Success". Research at Michigan State University. Retrieved 2020-07-11.
73. "Black Immigrants, An Invisible 'Model Minority'". Realclearpolitics.com. Retrieved 14 July 2013.
74. "Black African Migration to the United States" (PDF). Migrationpolicy.org. Retrieved 14 July 2013.
75. "Study Examines Success of African Immigrans". Bgsu.edu. Retrieved 14 July 2013.
76. "Black African Migration to the United States" (PDF). Migrationpolicy.org. Retrieved 14 July 2013.
77. "Something You Should Know About African Immigrants in the US . ... Pass It On". Minneafrica.wordpress.com. Retrieved 14 July 2013.
78. "Table FBP-1 : Profile of Selected Demographic and Social Characteristics : People born in Nigeria : 2000" (PDF). Census.gov. Retrieved 24 February 2015.
79. "Table FBP-1 : Profile of Selected Demographics and Social Characteristics : People born in Egypt : 2000" (PDF). Census.gov. Retrieved 24 February 2015.
80. "Demographics and Statistics of Immigrants : Asian-Nation :: Asian American History, Demographics, & Issues". Asian-Nation. Retrieved 2010-11-08.
81. Characteristics of the African Born in the United States. Migration Policy Institute. January, 2006
82. "Migration African Immigrants". Migrationinformation.org. Retrieved 14 July 2013.
83. "Migration Information African Immigrants". Migrationinformation.org. Retrieved 14 July 2013.
84. Rimer, Sara; Arenson, Karen W. (June 24, 2004). "Top Colleges Take More Blacks, but Which Ones?". New York Times. Retrieved 26 Jun 2011.
85. Johnson, Jason B. (February 22, 2005). "Shades of gray in black enrollment: Immigrants' rising numbers a concern to some activists". San Francisco Chronicle.
86. Olivia Miller (November 26, 2008). "Everyculture:A Countries and Their Cultures: Ugandan Americans". Everyculture: Countries and their cultures. Retrieved May 25, 2010.
87. "Total ancestry categories tallied for people with one or more ancestry categories reported 2010 American Community Survey 1-Year Estimates". United States Census Bureau. Archived from the original on 18 January 2015. Retrieved 30 November 2012.
88. "African immigrants hope for a Chicago community of their own". Chicago Tribune. 14 January 2013. Retrieved 14 July 2013.
89. Archived March 21, 2012, at the Wayback Machine
90. "Immigration Reduces Crime Rates". Livescience.com. Retrieved 14 July 2013.
91. "Black immigrants from Africa arrive healthier than those from Europe, suggesting racial discrimination harms health". Universityofcalifornia.edu. Archived from the original on 20 April 2013. Retrieved 15 July 2013.
92. "Africans highest achievers in U.S. universities". Youtube.com. Retrieved 14 July 2013.
93. "Kenyan Americans - History, Modern era, Significant immigration waves, Acculturation and Assimilation". Everyculture.com. Retrieved 2015-02-24.
94. Francesca Hampton (2010). "Sierra Leonean Americans". Countries and Their Cultures.
95. Dixon, D. (2006). Characteristics of the African Born in the United States. Migration Policy Institute. January, 2006
96. Bernard Manseka. "L'intégration des Congolais Immigrants aux USA" [Integration of Congolese immigrants in USA] (in French). Retrieved September 1, 2012.
97. Aziz, Naeesa. "Survey: Nigerians Most Educated in the U.S." BET. Retrieved 14 April 2013.
98. "Egyptian Americans - History, Significant immigration waves, Acculturation and Assimilation, Cuisine, Traditional clothing". Everyculture.com. Retrieved 2015-02-24.
99. Jorge Perez-Lopez (1993). Cuban Studies 23. University of Pittsburgh Press. p. 168. ISBN 9780822970361.
100. "African success in UK highlighted". BBC News. 7 September 2005. Retrieved 16 July 2013.
101. "History Of Success For African Entrepreneurs In UK". Africanbusinessmagazine.com. Archived from the original on 7 August 2013. Retrieved 16 July 2013.
102. Karmi, Ghada (May 1997). The Egyptians of Britain: A migrant community in transition (PDF). Centre for Middle Eastern and Islamic Studies Occasional Paper. 57. Durham: University of Durham.
103. "Ethiopian London". BBC. Retrieved 2013-07-16.
104. "Black Africans in the UK: Integration or Segregation?". Academia.edu. Retrieved 16 July 2013.
105. "Sudan: Mapping exercise" (PDF). London: International Organization for Migration. July 2006. Archived from the original (PDF) on 15 September 2012. Retrieved 16 July 2013.
106. "White British children outperformed by ethnic minority pupils, says thinktank". The Guardian. 22 March 2013. Retrieved 3 January 2015.
107. "The Benefits of the English Language for Individuals and Societies: Quantitative Indicators from Cameroon, Nigeria, Rwanda and Bangladesh" (PDF). Euromonitor International for the British Council. Retrieved 3 January 2015.
108. Manly, Howard. "Nigerian family considered best, brightest in Britain". Archived from the original on 5 May 2013. Retrieved 14 April 2013.
109. Gordon Pon (2000). "Importing the Model minority discourse into Canada". Sociology. 17 (2): 277–291. JSTOR 41669710.
110. "Killing the Model Minority Stereotype: Asian American Counter - Stories and Complicity" (PDF). Sociology. Retrieved 15 September 2013.
111. "GUILT, SHAME AND MODEL MINORITIES: HOW SOUTH ASIAN YOUTH IN TORONTO NAVIGATE THE CANADIAN EDUCATIONAL SYSTEM" (PDF). Sociology and Equity Studies in Education. Retrieved 18 April 2019.
112. G. Hannis. "From Yellow Peril to Model Minority? A Comparative Analysis of a Newspaper's Depiction of the Chinese in New Zealand at the Start of the 20th and 21st Centuries". Education. Massey University, New Zealand. Retrieved 15 September 2013.
113. "חדשות - בארץ nrg - ... המגזר הערבי נוצרי הכי מצליח במערכת". Nrg.co.il. 2011-12-25. Retrieved 2015-02-24.
114. "Christians in Israel: Strong in education - Israel News, Ynetnews". Ynetnews.com. 1995-06-20. Retrieved 2015-02-24.
115. Why Angry Christians in Israel Are Crying Discrimination, Haaretz.
116. "Demonstration of Christian Schools in Jerusalem - Holy Land Christian Ecumenical Foundation". Hcef.org. Retrieved 5 September 2016.
117. "With schools starved of funds, Christians question their future in Israel". Middleeasteye.net. Retrieved 5 September 2016.
118. "Why Angry Christians in Israel Are Crying Discrimination - Features". Haaretz. Retrieved 5 September 2016.
119. "Christians in Israel: Strong in education". Yneynews.com. Retrieved 5 September 2016.
120. "An inside look at Israel's Christian minority". Arutz Sheva 7. December 24, 2017. Retrieved 24 December 2017.
121. "Christian Arabs top country's matriculation charts". The Times of Israel. Retrieved 24 December 2013.
122. "Christians in Israel: A minority within a minority". Jewish Telegraphic Agency. Retrieved 4 May 2009.
123. "Israel's Christian Awakening". Wall Street Journal. Retrieved 27 December 2013.
124. "المسيحيون العرب يتفوقون على يهود إسرائيل في التعليم". Bokra. Retrieved 28 December 2011.
125. הלמ"ס: עלייה בשיעור הערבים הנרשמים למוסדות האקדמיים
126. "CBS report: Christian population in Israel growing". The Jerusalem Post. Retrieved 27 December 2013.
127. "Christian Arabs Most Likely to Graduate High-School in Israel". Breaking Israel News. Retrieved 25 December 2013.
128. "Israeli Christians Flourishing in Education but Falling in Number". Terrasanta.net. Archived from the original on 18 October 2017. Retrieved 5 September 2016.
129. "Christians in Israel Well-Off, Statistics Show: Christians in Israel are prosperous and well-educated - but some fear that Muslim intimidation will cause a mass escape to the West". Arutz Sheva. Retrieved 5 September 2016.
130. "פרק 4 פערים חברתיים-כלכליים בין ערבים לבין יהודים" (PDF). Abrahamfund.org. Archived from the original (PDF) on 2017-10-18. Retrieved 2016-09-18.
131. "David, H. (2014). Are Christian Arabs the New Israeli Jews? Reflections on the Educational Level of Arab Christians in Israel". Academia.edu. Retrieved 5 September 2016.
132. Watson, Julie (22 November 2018). "In Mexico's border city, Haitians hailed as success story". AP NEWS. Retrieved 11 January 2019.
133. Solis, Gustavo. "Tijuana's Haitian immigrants seen as a model for other newcomers". latimes.com. Retrieved 11 January 2019.
134. "Border Report: 'Many People Are Using Haitians to Discriminate Against Hondurans'". Voice of San Diego. 10 December 2018. Retrieved 11 January 2019. Haitians have become the model immigrant in the eyes of many Tijuanenses.
135. "The Roots of Tejano and Conjunto Music". Lib.utexas.edu. Archived from the original on 2013-07-27. Retrieved 2013-08-19.
136. "Los arabes de Mexico : Asimilacion y herencia cultural" (PDF). Confines.mty.itesm.mx. Archived from the original (PDF) on 27 March 2009. Retrieved 24 February 2015.
137. "Carlos Slim Helu & family". Forbes. Retrieved March 5, 2013.
138. "La diaspora vietnamienne". Tinparis.net. Archived from the original on 2016-03-03. Retrieved 2015-02-24.
139. "La Diaspora Vietnamienne En France Un Cas Particulier : La Region Parisienne — Eglises D'Asie" (in French). Eglasie.mepasie.org. 1995-10-16. Archived from the original on 2013-12-03. Retrieved 2015-02-24.
140. "Histoires & Légendes du Laos". Sayasackp.free.fr. Retrieved 2015-02-24.
141. Bouvier & Smith 2006, p. 83 harvnb error: no target: CITEREFBouvierSmith2006 (help)
142. "Integration: Das vietnamesische Wunder | ZEIT ONLINE". Zeit.de. 2009-01-22. Retrieved 2015-02-24.
143. Hartlep, Nicholas (2020-03-01). "Vietnamese Students and the Emerging Model Minority". SAGE Publications Ltd. Retrieved 2020-02-01.
144. Von Berg, Stefan; Darnstädt, Thomas; Elger, Katrin; Hammerstein, Konstantin von; Hornig, Frank; Wensierski, Peter: "Politik der Vermeidung". Spiegel.
145. Spiewak, Martin (2009-01-22). "Gute Schüler: Kinder eingewanderter Vietnamesen". Die Zeit. Retrieved 2009-03-03.
146. Choi, Sun-Ju; Lee, You-Jae (January 2006) (in German) (PDF), Umgekehrte Entwicklungshilfe : Die koreanische Arbeitsmigration in Deutschland (Reverse Development Assistance : Korean labour migration in Germany), Seoul: Goethe Institute
147. Choi, Sun-Ju; Lee, You-Jae (January 2006). "Umgekehrte Entwicklungshilfe - Die koreanische Arbeitsmigration in Deutschland (Reverse Development Assistance - Korean labour migration in Germany)" (PDF) (in German). Seoul: Goethe Institute. Retrieved 2015-02-24. Cite journal requires |journal= (help)
148. Archived January 23, 2011, at the Wayback Machine
149. "Refworld | Burma Citizenship Law". Unhcr.org. Retrieved 2015-02-24.
150. Gouda, Frances (2008). Dutch Culture Overseas: Colonial Practice in the Netherlands Indies 1900-1942. Equinox. p. 173. ISBN 978-979-3780-62-7. Retrieved 2015-02-24.
151. "Geschiedenis : Dr. H. Th. Bussemaker" (PDF). Tontong.nl. Retrieved 2015-02-24.
152. "Spijtoptanten - NPO Geschiedenis". Geschiedenis24.nl. Retrieved 2015-02-24.
153. "Van Pasar Malam tot I love Indo". Vanstockum.nl. 2010-01-01. Retrieved 2015-02-24.
155. Archived August 17, 2009, at the Wayback Machine
156. Vries, Marlene de (2009). 'Indisch is een gevoel': de tweede en derde generatie Indische Nederlanders - Marlene de Vries - Google Boeken. ISBN 9789089641250. Retrieved 2015-02-24.
157. Archived October 31, 2013, at the Wayback Machine
158. "CBS - Home". Cbs.nl. 2015-02-16. Retrieved 2015-02-24.
159. Van Amersfoort, Hans (2006). "Immigration as a Colonial Inheritance: Post-Colonial Immigrants in the Netherlands, 1945-2002". Journal of Ethnic and Migration Studies. 32 (3): 323–346. doi:10.1080/13691830600555210. ISSN 1469-9451.
160. Note: The academic definition in sociological studies often used to determine first-generation Indos: Indo repatriates that could consciousnessly make the decision to immigrate. As off age 12.
161. Crul, Maurice; Lindo, Flip; Pang, Ching Lin (1999). Culture, Structure and Beyond - Google Books. ISBN 9789055891733. Retrieved 2015-02-24.
162. "Indovation". Scribd.com. 2008-03-11. Retrieved 2015-02-24.
163. Kisten Vos. "Indie Tabeh : Master Thesis" (PDF). Oaithesis.eur.nl. Archived from the original (PDF) on 2012-09-16. Retrieved 2015-02-24.

Bibliography

• Ancheta, Angelo N. 2006. Race, Rights, and the Asian American Experience. Rutgers University Press. ISBN 0-8135-3902-1.
• Bian, Yanjie. 2002. "Chinese Social Stratification and Social Mobility." Annual Review of Sociology 28:91–116. doi:10.1146/annurev.soc.28.110601.140823.
• Chen, Edith Wen-Chu, and Grace J. Yoo. 2009. Encyclopedia of Asian American Issues Today 1. ABC-CLIO. ISBN 0-313-34749-2.
• Clark, E. A., and J. Hanisee. 1982. "Intellectual and adaptive performance of Asian children in adoptive American settings." Developmental Psychology 18(4):595–99. doi:10.1037/0012-1649.18.4.595.
• Espiritu, Yen Le. 1996. Asian American Women and Men: Labor, Laws, and Love.
• Frydman, M., and R. Lynn. 1989. "The intelligence of Korean children adopted in Belgium." Personality and Individual Differences 10(12):1323–25. doi:10.1016/0191-8869(89)90246-8.
• Hartlep, N. 2013. The Model Minority Stereotype: Demystifying Asian American Success. Information Age Publishing. ISBN 978-1-62396-358-3.
• — 2014. The Model Minority Stereotype Reader: Critical and Challenging Readings for the 21st Century. Cognella Publishing. ISBN 978-1-62131-689-3.
• Hartlep, N., and B. J. Porfilio, eds. 2015. Killing the Model Minority Stereotype: Asian American Counterstories and Complicity. Information Age Publishing. ISBN 978-1681231105.
• Hsu, Madeline Y. 2015. The Good Immigrants: How the Yellow Peril Became the Model Minority. Princeton University Press.
• Li, Guofang, and Lihshing Wang. 2008. Model Minority Myth Revisited: an Interdisciplinary Approach to Demystifying Asian American Educational Experiences. Information Age Publishing. ISBN 978-1-59311-951-5.
• Marger, Martin N. 2009. Race and Ethnic Relations: American and Global Perspectives (8th ed.). Cengage Brain. ISBN 0-495-50436-X.
• Min, Zhou, and Carl L. Bankston III. 1998. Growing Up American: How Vietnamese Children Adapt to Life in the United States. Russell Sage Foundation.
• Rothenberg, Paula S. 2006. Race, Class, and Gender in the United States: An Integrated Study (7th ed.). Macmillan. ISBN 0-7167-6148-3.
• Wu, Helen D. 2014. The Color of Success: Asian Americans and the Origins of the Model Minority. Princeton University Press.

External links

• Survey Examines Asian Mobility, Stephen Klineberg's systematic survey of Houston's Asian community
• Asian-Nation: The Model Minority Image, by C.N. Le, Ph.D.
• A Brief History of the Model Minority Stereotype, by Andrew Chin
• Yellow: Race in America Beyond Black and White, by Frank H. Wu
• Model Minority Stereotype Project Bibliography
• Will American Science Stay On Top?, by Pratik Chougule