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"Sino ka ba?" The impact of community gatherings on Pilipinx American students' identity formation and sense of belonging in higher education

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"Sino ka ba?" The impact of community gatherings on Pilipinx American students' identity formation and sense of belonging in higher education

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Content “SINO KA BA?” THE IMPACT OF COMMUNITY GATHERINGS ON PILIPINX
AMERICAN STUDENTS’ IDENTITY FORMATION AND SENSE OF BELONGING IN
HIGHER EDUCATION
by
Magnolia Benitez
A Thesis Presented to the
FACULTY OF THE USC ROSSIER SCHOOL OF EDUCATION
UNIVERSITY OF SOUTHERN CALIFORNIA
In Partial Fulfillment of the
Requirements for the Degree
MASTER OF EDUCATIONAL COUNSELING
May 2023
Copyright 2023 Magnolia Benitez

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Dedication
This is dedicated to my PusoLA community. “You’re more than my friends, you’re my
family.” And to the future generation of Pilipinx students: Caden, Candice, Michela, Ethan, Max,
and Olive – mahal na mahal kita.

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Acknowledgements
Marameng salamat po, mom and dad. I’m reminded of what dad told me about dreams;
how, as we move along in life, our dreams change because of various circumstances and because
of the people we love. Initially, it wasn’t my dream to pursue a graduate degree, but because of
both your encouragement and love for me, I find myself here in this moment, accomplishing
something bigger than I ever thought possible. This accomplishment is as much yours as it is
mine.
To Evan, I hope you know how much you’ve helped me throughout my graduate journey.
Thank you for engaging in this work by asking me questions about Pilipinx culture and values.
Your inquisitiveness pushed me to think deeply about the aspects of my own identity as a
Pilipina and urged me to keep going during the times I wanted to give up. I look forward to
playing Citadel in the future and finally seeing myself represented in a video game. I love you.
To Ate Sunlight, Ate Shine, Ate Cris, Kuya David, and Katrina – there is no one else in
this world that understands me better than you all, especially growing up as Pilipinx Americans
and having to navigate intergenerational tensions at home. Thank you for being just a phone call
away.
I’d like to dedicate the following song to my “Write or Dies,” Alex and Cindy: Bookends
by Simon and Garfunkel. When you listen to this song, I hope it reminds you of how much
we’ve accomplished in such a short amount of time. I tried to savor every moment of our thesis
journey because I knew it wouldn’t be long until we were done. Proud of us.
Dr. Banuelos and Dr. Lovano McCann, you both are the epitome of “leading by
example” and have inspired me to be more intentional about my work in higher education. Thank
you for helping me find my voice in the postsecondary space.

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Someone once said, “We don’t meet people by accident. They are meant to cross our path
for a reason.” I am grateful every day that my path led me to your group counseling course, Dr.
Ocampo. Thank you for your mentorship and guidance, and for helping me unlock my inner
potential. Your presence in the higher education space and genuine care for me and my academic
pursuits has taught me that love, for myself and others, can change anything.

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Table of Contents
Dedication ....................................................................................................................................... ii
Acknowledgements ........................................................................................................................ iii
List of Tables ................................................................................................................................ vii
List of Figures .............................................................................................................................. viii
Abbreviations ................................................................................................................................. ix
Abstract ............................................................................................................................................x
Chapter 1: Introduction ....................................................................................................................1
My Story ..............................................................................................................................1
Purpose and Significance of the Study ............................................................................................3
Statement of the Problem .....................................................................................................4
Research Question ...............................................................................................................5
Theoretical Framework ........................................................................................................5
Methodology ........................................................................................................................6
Definition of Terms..............................................................................................................7
Organization of Thesis .....................................................................................................................8
Chapter 2: Literature Review .........................................................................................................10
Introduction ........................................................................................................................10
Pressure to Disassociate .....................................................................................................11
Lack of Representation ......................................................................................................14
Bicultural Identity ..............................................................................................................15
Mental Health and Wellness ..............................................................................................17
Needs......................................................................................................................19
Campus Programs: Group Counseling...........................................................................................20
Theoretical Frameworks ................................................................................................................22
Social Identity Theory........................................................................................................23
Student Involvement Theory..............................................................................................24
Pin@y Praxis: Relevance to Pilipinx American Students .................................................26
Conclusion .....................................................................................................................................27
Chapter 3: Research Methods and Design .....................................................................................29
Research Methods ..........................................................................................................................30
Positionality .......................................................................................................................32

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Research Design.............................................................................................................................34
Site and Participation Selection .........................................................................................34
Sampling and Recruitment .................................................................................................36
Design ................................................................................................................................36
Data Collection ..................................................................................................................37
Data Analysis .....................................................................................................................38
Conclusion .....................................................................................................................................40
Chapter 4: Data Collection.............................................................................................................42
Preparation for Community Gatherings .............................................................................42
Pre-Community Gathering Questionnaire .........................................................................45
First PusoLA Meeting ........................................................................................................46
Community Gatherings ..................................................................................................................48
Pilipinx Culture and Identity Formation ............................................................................48
Themes ...................................................................................................................53
Pilipinx Representation in Media and Higher Education ..................................................54
Themes ...................................................................................................................56
Sharing Your Stories Through Art .....................................................................................58
Themes ...................................................................................................................60
Community Gathering Debrief ..........................................................................................61
Summary ................................................................................................................65
Chapter 5: Data Analysis ...............................................................................................................67
Analysis through Social Identity Theory Lens ..............................................................................68
Analysis through Student Involvement Theory Lens ....................................................................70
Analysis through Pin@y Praxis .....................................................................................................72
Conclusion .....................................................................................................................................73
Implications for Future Research .......................................................................................73
Magkasama ............................................................................................................74
Epilogue .........................................................................................................................................77
References ......................................................................................................................................79
Appendices .....................................................................................................................................85

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List of Tables
Table 1: Community Gathering Participants ................................................................................45
Table 2: Community Gathering Participants ................................................................................49
Table 3: Quote Bank .....................................................................................................................53
Table 4: Community Gathering Participants .................................................................................54
Table 5: Quote Bank ......................................................................................................................57
Table 6: Community Gathering Participants .................................................................................58
Table 7: Quote Bank ......................................................................................................................60
Table 8: Community Gathering Participants .................................................................................61
Table 9: Session Themes and Quote Bank ....................................................................................64
Table 10: Responses to Research Question ...................................................................................67

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List of Figures
Figure 1: Los Angeles University Student Demographics ...........................................................35
Figure 2: Los Angeles University Student Demographics: Pilipinx Students ..............................35

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Abbreviations
AAPI Asian American Pacific Islander
CBPAR Community Based Participatory Action Research
CSUN California State University, Northridge
LAU Los Angeles University

x

Abstract
This qualitative study explores the impact of group counseling on Pilipinx students’ identity
formation and sense of belonging at a four-year university. This study aims to understand how
group counseling sessions, renamed community gatherings, provide a space for Pilipinx students
to connect with their cultural heritage, develop a sense of belonging, and navigate the challenges
of higher education. The research used a community-based participatory action (CBPAR)
method alongside pakikisama, a culturally relevant model of CBPAR, collecting data through
focus group discussions with Pilipinx students who regularly attended community gatherings.
Several key themes emerged from the analysis of the data. Through the lens of student
development theories and Pin@y Praxis, the findings suggest that community gatherings provide
a safe space for Pilipinx students to develop a stronger connection to their cultural heritage, share
experiences with peers, and build a sense of connectedness at their institution. The study
contributes to the literature on the importance of community gatherings in promoting the well-
being and cultural celebration of Pilipinx students in higher education. Recommendations are
made for universities to create and sustain more opportunities for Pilipinx students to build
community on campus and develop hiring practices that increase faculty diversity.

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Chapter 1: Introduction
My Story
I pursued an undergraduate degree at California State University, Northridge (CSUN) and
was accepted into their Music program with an emphasis in Music Therapy. I was interested in
mental health services and thought that this program provided the perfect opportunity for me to
incorporate my passion for music into the psychology field. However, my parents wanted me to
pursue a degree in a more “stable” major, such as healthcare, business, or computer
programming, which would result in a more lucrative career. Despite their opposition, my
parents allowed me to pursue this degree, but I always had this conflict looming in the back of
my mind.
After two years in the program, I could not keep up with the rigor of the curriculum,
which resulted in me failing multiple courses within and outside of my major. My parents, who
generously paid for my tuition, had little to no knowledge of this. I kept the details of my failed
attempts a secret until now. I bring this up because my story is the foundation of this thesis and is
relevant to how I have progressed in my professional and academic career and navigated the
higher education space as a Pilipina American.
For various reasons, I remember feeling guilty and ashamed for failing. For one, my
parents didn’t want me to pursue this degree in the first place, so I felt guilty for wasting their
money. Secondly, I knew of my parents’ struggles when immigrating to the United States (U.S.).
They both were the eldest children in their families and that came with certain expectations.
They were tasked with the responsibility of establishing roots in California and bringing their
parents and siblings over to the U.S. They were forced to build a completely new life and adapt
to a new culture. However, they persisted because they knew the U.S. was a land of opportunity,

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not only for themselves, but for their children and all subsequent generations. One of those
opportunities was for their children to get a good education, so pursuing a postsecondary degree
was at the forefront of my responsibilities. I was not expected to work in order to excel in
college, so failing my courses only made matters worse. Intrusive thoughts took over: “How
could I fail when everything was provided for me? After all of mom and dad’s sacrifices, I’m
such an embarrassment for failing.” The feelings of guilt and shame consumed me, and I had to
talk to someone about it. I reached out to my academic advisor hoping that they would provide
me with comfort and guidance.
They suggested that I take a few semesters off to figure out what I wanted to do. That
wasn’t an option for me, because my parents expected me to graduate in four years like everyone
else. Desperately trying to graduate “on-time” I decided to consult with my peers in the Music
Industry Studies program. They offered salient advice about the program and the career
opportunities that I could possibly pursue. Eventually, I was invited for an interview with the
program director, was accepted to transfer from Music Therapy to Music Industry, completed my
coursework, and graduated. Graduation was as mundane as that last sentence sounded. I
graduated with a degree that I did not necessarily love, and my parents knew little about.
It is important to note that throughout my undergraduate journey, I was never involved
with CSUN’s Pilipinx student organization. I was unaware they had one. I did not have a strong
desire to cultivate those relationships anyway, since I had access to my Pilipinx community
through family and church outside of the academic space. I purposefully kept my Pilipinx
community separate from my social circle at CSUN. I tried my best to assimilate to “American
culture” in college and even felt embarrassed about my Pilipinx culture. Additionally, I did not
have any Pilipinx classmates nor professors to encourage me to embrace my Pilipinx identity. I

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now realize how isolating that was for me – a Pilipina student, half-heartedly pursuing a degree
in music which my parents didn’t necessarily approve of, having no sense of direction on how to
excel in this major and land a career in industry, and not having any other Pilipinx students,
administrators, nor professors to confide in.
Fast forward to post-graduation, I was offered a temporary job as a receptionist to the
chemistry department at a four-year institution. Even if it wasn’t at all relevant to my
undergraduate degree, it was a job. A few of my coworkers left the department, so I kept being
promoted. I was hired as a full-time employee, worked as an administrative assistant for a few
years, and was eventually offered a graduate advisory position. I enjoyed my interactions with
graduate students, and the students seemed to be open to me about challenges beyond their
academic lives. From there, I was inspired to pursue a master’s degree of my own. I was a
graduate advisor for over five years, when I finally decided to pursue a master’s degree in
educational counseling.
Purpose and Significance of the Study
I am currently pursuing a master's degree in Educational Counseling, and most of our
assignments encourage critical thinking and an increased awareness of self. As I reflect upon my
undergraduate experience, I realize that I was not provided the culturally relevant support I
needed to successfully navigate the collegiate setting as a Pilipina American student. I often
wonder how different my life would be if I had received culturally affirming academic
counseling, engaged with CSUN’s Pilipinx student organizations, and had the courage to
communicate with my parents about my personal and academic struggles. Now having the
vocabulary to describe my undergraduate experiences, I recognize that I assimilated to the
dominant campus culture and struggled with my bicultural identity. The combination of these

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events culminated in feelings of isolation, confusion about my identity, low self-efficacy, and
low self-esteem. A persistent question remained in my mind - sino ka ba or, as translated from
Tagalog, who are you?
This led me to wonder if other Pilipinx students shared similar experiences and if they
had the resources to cope with these complex feelings. This topic is of particular importance to
me, not only because I am a Pilipina American student who struggled to form a clear identity,
but also because I’d like to see my Pilipinx community personally and academically flourish in
the higher education space. Although my current knowledge on Pilipinx American students’
higher education experiences, sense of belonging, and engagement in campus organizations is
limited, I hope that this research will contribute to existing scholarly work and allow for the
emergence of other creative ideas within campus programs that will affirm Pilipinx American
students’ bicultural identity and meet their emotional and academic needs.
Statement of the Problem
I’d like to explain my choice to use Pilipinx instead of Filipino. The letter F is not used in
the Philippine alphabet and the use of x is a gender-neutral alternative to Pilipino and Pilipina
(Romero, 2019). Therefore, I will be using Pilipinx instead of Filipino throughout this paper.
Pilipinx student enrollment in higher education continues to increase (Libarios, Jr. et al., 2019);
in response, leaders in academia are beginning to address the personal and academic needs of
this underrepresented student population. As such, meeting Pilipinx student needs is key to these
students in having an overall positive academic experience (Ying & Han, 2007). However,
contributing factors, such as familial obligations, socialization, and various personal and
academic challenges, impact the way in which Pilipinx students understand themselves and
navigate the higher education setting (Ying & Han, 2007). Further, it is important for Pilipinx

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students to have access to mental health and wellness resources, as counseling provides a way for
them to process the complexities of their interpersonal relationships (Sanchez & Gaw, 2007).
Yet, Pilipinx individuals in the United States are underutilizing these resources due to the
cultural and social incompatibility to their specific needs (Sanchez & Gaw, 2007). As such, the
purpose of this study is grounded upon creating more spaces for Pilipinx students to have this
need met. As a trained group facilitator, I aim to support students through hosting group
counseling sessions that cater to Pilipinx students’ needs and academic development; I hope to
provide them with a safe space to discuss topics centered on Pilipinx culture and values. With the
myriad of stressors and external factors that being Pilipinx in higher education may bring, there
is a need to continue these conversations to elicit necessary change in areas where they may feel
overlooked or dismissed. Therefore, the specific purpose of this study is to examine the impact
of group counseling on Pilipinx American students’ identity formation, their interpersonal
relationships, and sense of belonging in a four-year university.
Research Question
The research question that will guide my study, including its structure and analysis is as
follows:
1. How will participation in group counseling sessions contribute to the development of
Pilipinx student’s sense of self, relationship to others, and sense of belonging?
Theoretical Framework
The theoretical frameworks that will help guide this study are social identity theory,
student involvement theory, and Pin@y praxis. Social identity theory investigates the
phenomenon of the 'ingroup' and 'outgroup,' and is based on the idea that identities are formed
depending on the activities in which one engages (Tajfel, 1978). Furthermore, the amount of

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physical and psychological energy that a student devotes to the academic experience is referred
to as student involvement (Astin, 1999). Because I will be working with Pilipinx students, there
is a need to incorporate a culturally relevant and affirming framework for this study. Pin@y
praxis (Ocampo, 2016) will allow me to center the narratives and experiences of Pilipinx
students when analyzing the data gleaned from community gatherings.
I decided to choose these specific student development theories because I will be
examining the impact of a campus activity, in this case group counseling, on participant’s
identity formation, interpersonal relationships, and sense of belonging. Through both student
development theory lenses and Pin@y praxis, I also aim to understand how Pilipinx students in
higher education may be more inclined to participate in campus programs if they have a strong
sense of self and understand their roles and responsibilities within social settings. Social identity
theory and student involvement theory are relevant to this topic because they clarify how
students in higher education often categorize themselves and describe the several factors that
motivate them to engage in campus programs.
Methodology
In this study, I will engage in community-based participatory research (CBPR) and its
culturally relevant method of pakikisama to assess the impact of group counseling on Pilipinx
American students’ identity formation, interpersonal relationships, and sense of belonging in a
four-year university. Both CBPR and pakikisama allow for equal collaboration between the
group counseling facilitator and the participants of the study. CBPR is an “approach to
community projects, in which researchers and community members collaborate as equals in the
research process” (Duke, 2020). CBPR will be grounded in a culturally relevant model of
“pakikisama” – which stresses making the other feel welcome, safe, and nurtured – to overcome

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barriers of active engagement” (Villero, Macaerag, & Burke, 2014). Cultivating this type of
partnership supports in minimizing the power structures that often emerge in research studies.
As previously mentioned, the primary activity that will lead my study are the group
counseling sessions in which I will serve as the facilitator. Although I serve as the facilitator, it is
important to note that the direction of our engagement will be ultimately guided by all who
participate in the sessions. As such, the dialogue and moments from this experience should offer
a rich set of meaningful reflection points in which to respond to the research question of this
study. Further, what will be considered data for the purpose of this study will ultimately be
grounded in the meaning making actions of all that participate in this community based
participatory process - authentically rooting this study in community and the pakikisama that
weaves our experience together.
Definition of Terms
Bicultural: A person who has connections with multiple cultural identities (Barry, 1990).
Community Based Participatory Research (CBPR): “An approach to community projects,
in which researchers and community members collaborate as equals in the research process”
(Duke, 2020).
Cultural Suicide: Neglecting precollege culture and adopting campus’s dominant culture
(Tierney, 1992, 1999).
Cultural Integrity: The implementation of culturally relevant programs on campus to
encourage student engagement (Tinto, 1987, 1993).
Intergenerational Conflict: Cultural, socioeconomic, and political discrepancies between
generations (Agbayani-Siewert, 1994; Gochenour, 1990; Tompar-Tiu & Sustento-Seneriches,
1995; Wolf, 1997).

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Magkasama: Meaning “together” in Tagalog – is a term coined in collaboration with Dr.
Ocampo to describe the principles for a Pilipinx lived experience grounded in a group counseling
experience.
Pakikisama: A culturally relevant method of CBPR, specifically catering to Pilipinx
individuals (Agbayani-Siewert, 1994; Gochenour, 1990; Tompar-Tiu & Sustento-Seneriches,
1995; Wolf, 1997). Tagalog word for companionship.
Pilipinx: A person of Philippine origin or descent, especially one living in the United
States and is also a gender-neutral alternative for ‘Pilipino’ or ‘Pilipina’ (Romero, 2019).
Pin@y Praxis: The intersection of critical theory of bicultural education and Pinayist
Pedagogy (Ocampo, 2016, p. 19).
Organization of Thesis
Chapter 2 will cover relevant literature on my topic. This literature review will include
details on cultural suicide and cultural integrity, the impact of a diverse body of students, faculty,
and administration, the mental health challenges that Pilipinx students may face based on their
bicultural identity and their personal and academic needs. A thorough explanation of group
counseling and the theoretical frameworks that will help guide this study are also included in
Chapter 2.
Chapter 3 will focus on the research methods and design of this study. I explored the
components of CBPR and pakikisama in more detail, outlined the specifics on site and
participant selection, indicated the sampling and recruitment details, and described how I
collected the data. Detailed descriptions of what transpired during the group counseling sessions
and direct quotes will be included in Chapter 4. Lastly, Chapter 5 will include my analysis of the

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collected data and bring together all the components of this thesis to explain the future
implications of this study.

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Chapter 2: Literature Review
The following chapter examines relevant literature centered on Pilipinx American student
experiences in higher education and the contributing factors that impact their sense of belonging
in postsecondary spaces. I have divided the sections into two parts. The first part focuses on the
challenges and needs of Pilipinx American students in higher education. The second part will
discuss student engagement in campus programs alongside the notion of a sense of belonging
and its impact on student development and academic achievement. To link these concepts
together, I will examine existing research using a social identity theory, student involvement
theory, and Pin@y praxis lens.
Introduction
Pilipinx American student experiences in higher education mimics Asian American
Pacific Islander (AAPI) experiences; however, points of contrast do exist. Students from these
groups experience various challenges and have needs that, when met, contribute to their
willingness to engage in campus programs. There is limited research pertaining to AAPI students
in postsecondary education despite the increase in enrollment among this student group in higher
education institutions. By 2050, the United States Census projected that “one in every ten
citizens” will be Asian Americans (Museus & Maramba, 2011). The limitations in research,
alongside the ever-growing AAPI population, contribute to the misunderstanding of this
underrepresented student group (Chang, 2009).
Furthermore, the model minority myth – the idea that “Asian Americans are a monolithic
group that achieves universal academic and occupational success” – is harmful because the needs
of this population are obscured (Museus, 2009; Museus & Kiang, 2009; Suzuki, 1989, 2002).
This false notion is especially detrimental to AAPI ethnic subpopulations, such as Pilipinx

11

Americans, who do not achieve the same level of income nor occupational success as their East
Asian counterparts. It is also harmful because the model minority myth allows for academic
leadership to assume Pilipinx American students are doing well (Nadal, Vigilia Escobar, Prado,
David, & Haynes, 2012). This student population is, therefore, ignored, and their challenges and
needs remain unaddressed.
Some of the challenges that Pilipinx students face include being pressured to disassociate
from their precollege culture (Tinto, 1987, 1993), dealing with a lack of representation,
reconciling their bicultural identity, and coping with mental health issues, all of which impact
their sense of belonging and connectedness in post-secondary institutions.
Pressure to Disassociate
To fully engage in the academic and social aspects of their college campus, Tinto (1987,
1993) contended that students arriving from non-dominant culture backgrounds must
disassociate from their cultural identity prior to attending college and adopt the values and norms
of the dominant campus culture. Through this disassociation from their precollege cultures and
assimilation into the dominant culture on campus, Tinto (1987, 1993) asserted that students are
more likely to achieve higher chances of academic success. This can be problematic for students
of color and any student from historically marginalized backgrounds. As Tierney (1992, 1999)
suggested, neglecting a student’s precollege culture, and instead adopting their campus’s
dominant culture is a form of “cultural suicide” which ultimately places the responsibility for
college adjustment on students of color rather than holding institutions accountable to foster their
academic success (Museus & Maramba, 2011).
In response to the forces promoting cultural suicide, Tierney (1999) and Tierney and Jun
(1999) suggested a notion of cultural integrity as an alternative for students to disassociate from

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their precollege cultures. Cultural integrity refers to the implementation of culturally relevant
programs on campus to encourage student engagement. In this way, students can achieve
“integration into the academic and social subsystems” (Tinto, 1987, 1993), which increases their
chances of academic success without compromising their precollege cultural values and norms.
In short, cultural integrity creates pathways for affirming students’ cultural identities, thereby
encouraging student participation in campus programs. Students engaging in campus programs
are more likely to feel a sense of connectedness with their peers and campus environments,
which can positively impact their academic performance. Further discussion on this notion will
be mentioned in the theoretical frameworks section.
Both the concepts of cultural suicide and cultural integrity may help in identifying AAPI
and ethnic subgroups, such as Pilipinx American students, sense of belonging, and persistence in
college. However, further exploration is needed as there are gaps in both ideas. As mentioned,
cultural suicide places the burden of college adjustment on students rather than on institutions
that should create culturally affirming programs. To remedy this concern, cultural integrity urges
institutional leaders to create relevant programs, which sends a message to the students that they
matter and that their culture matters. This is a great start in addressing students’ need for
belonging, but the way in which students perceive connectedness to their campus is a key point
to consider (Hurtado & Carter, 1997).
Students’ involvement in campus programs does not necessarily equate to connectedness,
but their perceptions of campus climate affect their sense of belonging (Bollen & Hoyle, 1990).
For example, research has shown that students who perceive their campus climate as hostile do
not feel a strong sense of belonging at their institution (Hurtado & Carter, 1997). Alongside these
findings, studies have confirmed that students’ sense of belonging is greatly influenced by

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campus environments (Johnson et. al., 2007; Locks et al., 2008). Therefore, when students
perceive their institution as safe and welcoming, they are more likely to feel a sense of belonging
and are ultimately more inclined to participate in campus programs.
In exploration of sense of belonging in Pilipinx students’ experiences, Museus and
Maramba (2011) conducted a quantitative study aimed to understand how pressures to commit
cultural suicide, a students’ connection to their cultural heritage, and their adjustment to campus
cultures “help shape the extent to which they feel a sense of belonging” in higher education. The
findings indicated that first-generation Pilipinx American students reported the highest levels of
homesickness which has multiple implications on a student’s ability to feel a sense of belonging.
Further, second-generation Pilipinx American students had the most difficult time adjusting to
campus cultures, as they felt the highest levels of pressure to commit cultural suicide and were
the least connected to their cultural heritage (Museus & Maramba, 2011). It’s obvious that
committing cultural suicide triggered feelings of isolation and a lack of a community. In short,
when Pilipinx American students feel secure in their precollege culture, it is easier to adjust to
campus culture. The likelihood of participation in campus programs is therefore increased, and
consequently, students are more likely to feel a sense of belonging to their institution.
To summarize, the pressure to disassociate from their precollege culture and commit
cultural suicide impact Pilipinx American students’ sense of belonging (Museus & Maramba,
2011). Furthermore, adding a layer to the way sense of belonging is impacted, some Pilipinx
American students may not see themselves well-represented in higher education. Representation
in higher education has a tremendous impact on student participation and integration into campus
culture (Altbach, Gumport, & Berdahl, 2011). The next section will discuss representation and
its effects on students.

14

Lack of Representation
Another factor that influences a students’ sense of belonging in higher education is
cultural representation (Abdul-Raheem, 2016). Faculty diversity is imperative for cultivating a
safe campus environment for underrepresented students (Abdul-Raheem, 2016). The benefits of
having a diverse group of faculty and administrative staff include continued “facilitation and
advocacy of cultural equity” in higher education, the ability to bring in different cultural
perspectives and insights in and outside of the classroom setting, establishing meaningful
connections with marginalized students, and serving as positive role models for student academic
success (Abdul-Raheem, 2016). Emphasis on the importance of diversity is echoed throughout
higher education platforms. Not only is diversity imperative in cultivating an exchange of new
ideas, but it is also needed for the advancement of student success (Altbach, Gumport, &
Berdahl, 2011). Students have the opportunity to thrive in an environment where they feel
culturally connected to the faculty and administrative staff.
The underrepresentation of Pilipinx leaders in higher education is problematic because
Pilipinx American students are unable to readily find communities of support that uplift and
nurture their bicultural values (Nadal, Pituc, Johnston & Esparrago, 2010). Due to the lack of
these vital communities that promote a sense of belonging and self-worth, Pilipinx American
students are compelled to support and advocate for themselves, further perpetuating isolation
within this population (Abeleda, Konefal & Nasol, 2019). Pilipinx American students who have
poor self-esteem and mental health challenges due to underrepresentation (Abeleda, Konefal &
Nasol, 2019) are more likely to assimilate to the dominant campus culture, as mentioned in the
first section.

15

Lastly, students may face a myriad of challenges at postsecondary institutions, such as
racial discrimination or intergenerational conflict (Abeleda, Konefal, & Nasol, 2019). When
students see faculty or staff from a similar background who have likely overcome the same
challenges, this reinforces the idea that the student can also overcome those obstacles and,
therefore, achieve academic success (Abdul-Raheem, 2016). Faculty and administrative staff that
represent various cultures can positively impact their students’ academic trajectory simply
through their presence alone (Abdul-Raheem, 2016).
Bicultural Identity
In addition to navigating postsecondary institutions without a prolific amount of diversity
in faculty and administrative staff, Pilipinx American students are obliged to understand the roles
of their bicultural identities in their daily lives. Existing research suggests that individuals can
develop connections with multiple cultural identities (Berry & Sam, 1996; Laroche, Kim, Hui, &
Joy, 1996; Ogbu & Matute-Bianchi, 1986; Tsai et al., 2000). Berry (1990) examines this through
the following strategies: assimilation, integration (or biculturalism), marginalization, and
separation.
Identifying with only one culture is synonymous with individuals who either assimilate to
or separate from one cultural identity, whereas marginalized individuals are not connected to
either culture (Benet-Martínez, Leu, Lee, & Morris, 2002). Integrated individuals are those who
identify with both the mainstream and ethnic cultures (Benet-Martínez, Leu, Lee, & Morris,
2002). Studies have shown that having a connection to both mainstream and ethnic identities
does not negatively impact an individual’s personality and self-identity (Benet-Martínez, Leu,
Lee, & Morris, 2002). Although individuals who have bicultural identities face certain
difficulties, such as “conflicting interpersonal expectations and the potential threats of minority

16

status and discrimination” (LaFromboise et al., 1993), many bicultural individuals overcome
these challenges by integrating both cultures into their everyday lives (Birman, 1994; Chuang,
1999). Other bicultural individuals perceive their identities to be separate and conflicting. They
recognize the discrepancies between their cultures and report that it is difficult to integrate these
two conflicting identities.
Darder (2011) speaks of this in greater detail:
In the midst of widespread institutional and popular practices that reinforce conformity
and homogeneity, subordinate cultural groups have struggled to retain their cultural
identity and find a voice in this country. When any group is forced to survive within
conditions that obstruct their self-determination and require assimilation to a foreign way
of life, the differing individual responses to such conditions can result in fragmentation of
the groups sense of cultural integrity. Thus, it is no wonder that there would exist such
extensive diversity and contradictory patterns of responses.
This research is applicable to Pilipinx American students, who find themselves having to choose
between their Pilipinx culture and American culture. They have no choice but to cope with
aspects of their cultural identities that are in conflict. One major aspect of biculturalism that
individuals must negotiate is language. Oftentimes, native language is completely forgotten and
replaced with that of the dominant culture (Nadal, Pituc, Johnston, & Esparrago, 2010). This
abandonment of language may occur more often in colonized countries. Although Pilipinx
American students are likely to be fluent in English, a study from the 1992 National Educational
Longitudinal Study (NELS) reported that Pilipinx American students had the poorest academic
performance compared with all other Asian ethnic groups (Ying & Han, 2007).

17

The challenges mentioned in this chapter – pressure to disassociate, lack of
representation, and bicultural identity integration – impact the mental health and wellness of
Pilipinx American students. The following section explores how these systemic barriers may
hinder this student population from persisting and reaching their full potential in higher
education.
Mental Health and Wellness
Of major significance to the various challenges Pilipinx American students face is the
lack of easily accessible and culturally affirming mental health resources on college campuses.
The cultural stigma of mental health within the Pilipinx community is a major barrier to post-
secondary completion (Banks, 1998). 88% of Pilipinx American children are growing up in
immigrant households (Banks, 1998) and are at risk of emotional distress due to
intergenerational conflict at home and racial discrimination in academic settings (Ying & Han,
2007).
Intergenerational conflict is prevalent among Pilipinx-American households (Agbayani-
Siewert, 1994; Gochenour, 1990; Tompar-Tiu & Sustento-Seneriches, 1995; Wolf, 1997). This
conflict is exacerbated when adult immigrants hold on to the values of their culture of origin and
are reluctant to adopt the values of the country in which they immigrated (Agbayani-Siewert,
1994; Gochenour, 1990; Tompar-Tiu & Sustento-Seneriches, 1995; Wolf, 1997). In contrast to
adult immigrants, Pilipinx American children are more willing to assimilate and engage with
American culture in school and with their peers (Agbayani-Siewert, 1994; Gochenour, 1990;
Tompar-Tiu & Sustento-Seneriches, 1995; Wolf, 1997). Conflicting values create a gap between
generations, which only widens over time (Agbayani-Siewert, 1994; Gochenour, 1990; Tompar-
Tiu & Sustento-Seneriches, 1995; Wolf, 1997).

18

Some of the traditional Pilipinx values include “lifelong respect for and obedience to
elders” (Agbayani-Siewert, 1994; Gochenour, 1990; Tompar-Tiu & Sustento-Seneriches, 1995;
Wolf, 1997). Additionally, individuals are discouraged from expressing their emotions and “are
expected to sacrifice their own desires in the interest of family harmony” (Agbayani-Siewert,
1994; Gochenour, 1990; Tompar-Tiu & Sustento-Seneriches, 1995; Wolf, 1997). Pilipinx
American children, however, are socialized to adopt the values of American culture, which
encourages the expression of their emotions and pursuit of their own interests.
Developing relationships outside of the family and becoming “independent thinkers and
decision makers” are also valued in American culture (Akthen, 1988; Stewart, 1972; Ying &
Chao, 1996). This conflict in values may carry over into Pilipinx-American academic journeys
and have the potential to inhibit them from establishing a clear academic purpose. In sum,
intergenerational conflict negatively affects Pilipinx American students in postsecondary
education, as they have reported feelings of alienation, distress, anxiety, despair, anger, guilt,
helplessness, and thoughts of suicide in direct relation to intergenerational conflict (Wolf, 1997).
Additionally, racial discrimination has been found to have a negative impact on an
individual’s mental health, adversely affecting academic achievement (Fisher et al., 2000).
Because of the model minority myth, White Americans and other people of color often assume
that AAPI student populations do not experience racism and microaggressions in their daily
lives, “despite research showing that Asian Americans do face discrimination” (Nadal, Pituc,
Johnston, & Esparrago, 2010). Thus, AAPI students are burdened by a significant amount of
psychological distress and seldom have safe and culturally affirming spaces to cope with these
challenges.

19

Although Pilipinx American students are under the AAPI umbrella, an array of literature
explains how Pilipinx Americans are different from their Asian-American counterparts. Of note
is the significant impact of the colonized history of the Philippines on its people. The Philippines
was colonized by Spain for over 400 years and the United States for 48 years. As such, Pilipinx
Americans tend to view Spanish and American colonizers as superior, also known as colonial
mentality (Nadal, Vigilia Escobar, Prado, David, & Haynes, 2012). Further, with this history of
colonization and the influence of Catholicism within Pilipinx culture, Pilipinx Americans may
develop a unique set of values and express emotions that differ from other AAPI populations
(Kim, Yang, Atkinson, Wolfe, & Hong, 2001; Nadal, 2004; Okamura & Agbayani, 1991). Much
scholarly literature suggests that the colonization of the Philippines by both Spain and the United
States has forever impacted the psychology of Pilipinx people (Ying & Han, 2007; Nadal, Vigilia
Escobar, Prado, David, & Haynes, 2012). With all these mental health challenges combined, a
lack of sense of belonging and academic success in postsecondary institutions are inevitable
outcomes within the Pilipinx American student population. Therefore, more intentional work
needs to be done to address the needs of this underrepresented student population.
Needs
Datu (2018) posited that the role of flourishing in higher education has psychological and
behavioral impacts on students’ academic achievement and success. Flourishing in this context is
centered on individual growth and improvement (Fredrickson & Losada, 2013) and encourages
the integration and practice of well-being, ultimately eliciting hope, life-satisfaction, and positive
emotions (Datu, 2018). In summary, students engaged in meaningful self-improvement and self-
awareness activities are more likely to achieve academic success. Additionally, Pilipinx students
need continued access to systems of support, Pilipinx student-led organizations, and campus

20

programs that can help them reconcile discrepancies stemming from their bicultural identities,
colonial mentality, and intergenerational conflicts (Nadal, Pituc, Johnston, & Esparrago, 2010).
For Pilipinx-American students to perform at their highest academic potential, their emotional
needs must be met (Ying & Han, 2007).
If given the opportunity to work on their personal and academic growth (Ying & Han,
2007), Pilipinx American students have the potential to effectively navigate higher education
spaces and therefore feel a sense of belonging to institutions that were not initially intended for
them. This can be accomplished through the creation of culturally affirming campus programs,
such as group counseling.
Campus Programs: Group Counseling
Group counseling allows for a collective forward motion towards overcoming problems
and/or coping with “problems or circumstances that cannot be remediated’ (Gladding, 1991, p.
35). The majority of students accessing postsecondary institutional counseling services are young
adults and are in their early stages of managing “different social demands” (Handry & Kloep,
2012, p.17). This transition from adolescence to emerging adulthood is known to be stressful, as
individuals are beginning to form their own identities as well as form deeper relationships with
their peers. Arnett (2004) argues that emerging adults are confronted with high levels of
insecurity as well as the daunting task of searching for a personal narrative that will provide a
strong foundation for their life journey as well as a sense of meaning and identity. Group
counseling is a way for students in higher education to collectively make meaning of their
stories, overcome their insecurities, and cope with other academic and emotional stressors that
postsecondary education may bring.

21

Furthermore, the existing research suggests that the application of social justice and
culture-specific strategies in group counseling can create a safe space for Pilipinx American
participants to explore their bicultural identities, their relationships with others, and their social
responsibility to promote equity within their communities (Gladding, 1991). Culture-specific
group counseling encourages the understanding of intra- and interpersonal relationships
(Gladding, 1991, p. 170). Pilipinx American students are often faced with familial, academic,
and social obligations and rarely find time for opportunities for self-growth. In the event that
they do engage in self-care activities, Pilipinx American individuals may be burdened with guilt.
It is important to take these factors into account when creating group counseling sessions.
Tackling culturally specific topics in a collaborative way while considering personal challenges
that the student may be facing, allows the individual to cope with or overcome their problems.
Additionally, engaging in group counseling purposefully created to address Pilipinx
American students’ specific challenges and needs in higher education may contribute to their
academic success. Pilipinx students who have the opportunity to connect with other Pilipinx
people in their community are positively impacted (Nadal, Pituc, Johnston, & Esparrago, 2010;
Nadal, Vigilia Escobar, Prado, David, & Haynes, 2012). The sense of community that is often
present in group counseling uplifts both the individual and the collective and allows room for
collaboration. In working together, Pilipinx American students can work through the stressors of
managing relationships, thus allowing room for the individual to focus on shaping their academic
purpose and nurturing their innate desire to create more accessible and equitable spaces in higher
education for future generations (Nadal, Pituc, Johnston, & Esparrago, 2010; Nadal, Vigilia
Escobar, Prado, David, & Haynes, 2012).

22

Gladding (1991) suggests featuring topics such as career choices, student development,
effective communication, as these sessions tend to be successful and well attended. Also, for
Asian American groups, Cheng (1996) recommends short term and theme centered sessions.
Through the exchange of ideas and shared experiences, group counseling has the potential to
foster Pilipinx students’ sense of belonging within postsecondary spaces. Relevant and culturally
affirming topics in group counseling must be coupled with competent and diverse leadership.
Compliance with the “Multicultural Counseling Competencies of the American Counseling
Association” (Gladding, 1991) is essential for counselors who plan to work with students from a
myriad of racial and ethnic backgrounds.
When working with Pilipinx American students specifically, group counseling facilitators
who are knowledgeable about Pilipinx culture and values, the impact of colonialism, and racial
discrimination and “microaggressions on identity development and mental health” can have a
positive and lasting impact on the participants (Nadal, Vigilia Escobar, Prado, David, & Haynes,
2012). Additionally, research shows that Pilipinx Americans are more comfortable to discuss
personal and emotional challenges with others in which they have built rapport (Okamura &
Agbayani, 1991). Certainly, this design of creating culturally nurturing and affirming
environments alongside the involvement of competent leadership results in safe spaces for
Pilipinx students’ voices to be heard and empowers participants to establish their sense of
identity, improve upon their interpersonal relationships, and gain a stronger sense of belonging.
Theoretical Frameworks
Identity formation is a key factor in the investigation of students’ willingness to engage in
campus programs in higher education. When students are more aware of who they are and the
roles they play in their communities, they are more likely to seek avenues for growth and

23

strategies to cope with the various stressors that higher education can bring. Therefore, the
research outcomes outlined in Chapter 4 will be analyzed through the lens of student
development theories specific to social identity and student involvement, as well as a culturally
relevant framework of Pin@y praxis (Ocampo, 2016).
Identity development theories help practitioners understand how to assist students in
achieving academic success, while students uncover their personal academic abilities and
purposes (American Council on Education, 1937, p. 69). There are numerous publications on
identity, as it is one of the most popular topics in social sciences (Vignoles, Schwartz, & Luyckx,
2011). Vignoles et al. (2011) viewed identity formation on four levels: individual, relational,
collective, and material. Individual identities consist of self-appointed personal goals, values,
beliefs, and other self-evaluations and expectations for the future self, while relational identities
include roles “that one establishes in relationship with and to others, in the interpersonal space
created by social interactions’ (Patton et al., 2016, p. 74). “An individual's sense of self within or
outside various social categories such as ethnicity, race, religion, gender, sexual orientation,” etc.
is their collective identity while “geographic places and material artifacts of modern life” refers
to an individual’s material identity (Patton et al., 2016, p. 74). These identities interact in ways
that inform the choices an individual makes; however, it is important to clarify that these identity
categorizations can change over time.
Social Identity Theory
Tajfel and Turner (1978) proposed that interpersonal and intergroup interactions
influence an individual’s identity or sense of self. Interpersonal interactions refer to one-on-one
interactions with individuals, while intergroup interactions involve identification with a large
group of people. Also known as the social identity theory, Tajfel (1978) asserts that social

24

identity is the “value and emotional significance” associated with membership in social groups.
Consequently, individuals tend to view their own groups in a positive light because this
influences their own self-concept (Tajfel, 1978). Social identity theory, in the context of higher
education, explains how individuals categorize themselves into various groups within college
campuses (Tajfel, 1978). Once self-categorization is in place, students can determine the campus
programs to be involved in (Tajfel, 1978).
Student Involvement Theory
Student involvement theory posits that academic success is influenced by student
engagement in campus activities (Astin, 1984). This theory also bridges this notion of student
involvement and sense of belonging, “indicating higher levels of involvement will develop
higher levels of institutional connectedness” (Farrell, Jorgenson, Fudge, & Pritchard, 2018).
Astin (1984) therefore asserts that students who are more intentionally involved in campus
programs are more likely to achieve academic success.
Involvement is defined as “the amount of physical and psychological energy a student
commits to the academic experience” (Astin, 1984). A highly involved student is one who, for
example, devotes a significant amount of time to studying, spends a significant amount of time
on campus, participates actively in student organizations, and interacts frequently with faculty
members and other students (Astin, 1984). A typical uninvolved student, on the other hand,
neglects studies, spends little time on campus, avoids extracurricular activities, and has little
contact with faculty or other students (Astin, 1984).
The theory of involvement, “emphasizes active participation of the student in the learning
process” and encourages educators to concentrate less on what they do and more on what
students do (Astin, 1984). The accumulation and distribution of fiscal resources is a continual

25

concern for college administrators, but the theory of student involvement suggests that the most
valuable institutional resource is student’s time (Astin, 1984). According to Astin’s hypothesis,
students' ability to reach specific developmental goals depends directly on the amount of time
and effort they invest in activities that would lead to these achievements.
Astin (1975) conducted a longitudinal study to identify factors in the college environment
that have a significant impact on student persistence. The study's findings revealed that
environmental factors that affected a student's decision to continue their studies suggested
involvement, whilst those that contributed to the student's decision to drop out suggested a lack
of involvement (Astin, 1984). One of those environmental factors focused on student residence.
Living on campus was found to be positively related to retention in all types of institutions and
among all types of students, regardless of gender, race, ability, or family background (Astin,
1984). Furthermore, Astin (1984) posited that residential students have a better opportunity than
commuter students of forming a strong identification and commitment to undergraduate life
simply by eating, sleeping, and spending their waking hours on the college campus.
Another factor mentioned in Astin’s 1975 study centered on student-faculty interactions.
Students who frequently interacted with professors had a stronger correlation with college
satisfaction than any other sort of involvement (Astin, 1975). In fact, students reported being
satisfied with all aspects of their institutional experience, including the establishment of student
friendships, the variety of courses offered, and even the institution's administration (Astin, 1984).
Finding methods to promote better student engagement with faculty (and vice versa) may
therefore be a highly fruitful endeavor on college campuses (Astin, 1984). In summary, students
who participate in campus programs and are more interactive with faculty are therefore more

26

likely to feel linked to their peers and the campus environment, which can boost their academic
performance.
With social identity theory and student involvement theory combined, it is evident that
participation in campus programs that focus on identity formation result in a sense of
connectedness, a sense of belonging, and involvement in campus programs in postsecondary
spaces, therefore contributing to students’ overall academic success (Farrell, Jorgenson, Fudge,
& Pritchard, 2018). The development of connectedness can be attained through relationships
with academic peers, friends, instructors, and campus personnel, so it is important to consider the
level of accessibility students have to diverse and equitable spaces in higher education.
Pin@y Praxis: Relevance to Pilipinx American Students
Although student involvement theory aims to address students’ sense of belonging and
connectedness (Tajfel, 1978), it is not culturally specific. Pin@y praxis (Ocampo, 2016) provides
this study with a culturally relevant and affirming framework. One of the Pin@y praxis
principles includes, “Utilizing dialogue toward a process of decolonization in creating counter-
narratives, the learning and understanding of culture, and the promotion of bicultural affirmation
in identity formation for Pilipinx students.” (Ocampo, 2016, p. 136). This principle of Pin@y
praxis is relevant to this study, as it provides a framework for campus programs that are geared
towards “addressing the challenges of [Pilipinx students’] bicultural realities” (Ocampo, 2016, p.
134). Since Pilipinx students are the foundation of this study, it is imperative to include a
culturally affirming lens when engaging in this work. Not only does this Pin@y praxis focus on
providing support for Pilipinx students in a “culturally affirming manner” it aims to build
community through co-construction (Ocampo, 2016, p. 13).

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Furthermore, in order to examine the impact of student involvement in campus programs,
we must explore how “familial and social contexts shape Pilipinx American students’ process of
ethnic identity formation” (Museus & Maramba, 2010). Based on existing research, Pilipinx
Americans were more inclined to explore their personal identity and roles within social groups
when they embrace their bicultural identity (Museus & Maramba, 2010). A source of pride for
Pilipinx Americans, for example, emphasized the use of native language (Museus & Maramba,
2010). Tagalog spoken in postsecondary spaces has a tremendous influence on Pilipinx
American individuals, further inspiring identity exploration and inquisitiveness (Museus &
Maramba, 2010).
Another positive influence on Pilipinx American students’ identity formation is their
relationship with family members (Museus & Maramba, 2010). Embracing and merging both
Pilipinx and American cultural values uplifts Pilipinx American students’ identity development
(Museus & Maramba, 2010). Therefore, positive self-concept is activated and in turn, Pilipinx
American students are empowered to participate in campus programs that foster academic
growth and cultural celebration (Museus & Maramba, 2010). Group counseling can provide an
avenue for Pilipinx American students to discuss all these topics in a culturally affirming, social
space (Gladding, 1991).
Conclusion
With an increase of enrollment of Pilipinx American students in higher education, further
work must be done to meet their personal and academic needs. Challenges specific to this
underrepresented student group include forced assimilation to dominant campus cultures,
navigating their bicultural identity and the mental health implications of having to do this

28

internal work, and dealing with a lack of Pilipinx representation in their postsecondary
institutions.
Through culturally affirming campus programs, such as group counseling, there exists an
opportunity for Pilipinx American students to tackle these challenges with other students who
have similar shared experiences. In the next chapter, I introduce my proposed research methods
and design. In creating a group counseling space for Pilipinx students enrolled in a university in
Southern California, I aim to address these challenges and, with the participants, collaboratively
find solutions that eventually lead to a greater awareness of self, healthy interpersonal
relationships, and an increased sense of belonging.

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Chapter 3: Research Methods and Design
In this chapter, I discuss the research design and methods used for this study. To reiterate,
my research focuses on the impact of group counseling on Pilipinx American students’ identity
formation, interpersonal relationships, and sense of belonging in a four-year university. My
initial interest in this study stemmed from my personal experience as a Pilipina American
navigating higher education space. I had little knowledge of where to find culturally relevant
academic and personal support. It was not until I encountered and was nurtured by a Pilipino
professor that I even considered the needs of Pilipinx students in higher education. Dr. Atheneus
Ocampo helped me realize the change that I could implement with this student population, using
my experience as an academic advisor and my strengths as a group counseling facilitator.
I began researching Pilipinx organizations within my city and decided to focus on one
Pilipinx student organization, PusoLA, at a four-year university. This decision was based on their
proximity to my workplace and their overall ethos and mission statement for their organization.
This journey not only highlights Pilipinx students’ presence and academic success in
postsecondary institutions but also speaks of my journey as a graduate student – my growth as an
individual, my appreciation and love for Pilipinx culture, my yearning to amplify the voices of
future Pilipinx student generations, and my hope that this work will continue to inspire others to
develop culturally relevant campus programs.
To accomplish these goals, I reached out to a student-led organization, PusoLA, which
caters to the Pilipinx student population at a four-year institution. Their mission statement states,
PusoLA “is a student-led organization that seeks to provide its members with an open space that
fosters personal growth, self-discovery, and cultural celebration.” They have allowed me to

30

conduct a series of group counseling sessions, formally renamed “community gatherings,”
throughout the summer and fall semesters.
The main research question that will help guide the trajectory of this research is: How
will participation in group counseling sessions contribute to the development of Pilipinx
student’s sense of self, relationship to others, and sense of belonging?
Research Methods
For this qualitative study, I utilized community-based participatory research (CBPR)
methodology which is an approach to community projects in which researchers and members of
the community work together as equals in the research process (Duke, 2020). Collaboration
between academic researchers and community stakeholders is necessary (Springer & Skolarus,
2019). Within the context of CBPR, community is characterized by a shared identity, regardless
of geographic boundaries (Springer & Skolarus, 2019). Community members are emotionally
connected, share similar beliefs and interests, and work together to achieve a common goal
(Springer & Skolarus, 2019).
The fundamental tenets and values of the CBPR framework ensure active participation of
community members in the study, for the purpose of producing findings they can use to improve
their own communities (Wallerstein, 2021). To participate in a time-consuming collaborative
process for study design, implementation, and analysis, (Wallerstein, 2021) researchers and the
community must have extensive contact and engagement. The participation of community
members in the research process, whether through interviews, focus groups, or other research
methods, allows for checks and balances, resulting in an increase in the study’s correctness and
validity (Wallerstein, 2021). In essence, CBPR is an equitable collaboration that includes

31

community members at every stage of the project (e.g., problem identification, analysis, and
dissemination) (Wallerstein, 2021).
CPBR urges academic researchers to be transparent, fair, and culturally sensitive while
allowing community members to participate in the decision-making process (Springer &
Skolarus, 2019). Additionally, Springer and Skolarus (2019) posit that researchers can learn
more about the community's advantages, problems, and possibilities which is especially
important in health equity research, where the community's cultural and socioeconomic
inequalities with academic researchers may make it more difficult to identify issues and
determine their underlying causes. While collaborating with the community won't necessarily
remove this barrier, it can improve mutual respect, cultural understanding, and awareness of the
social, physical, and political factors affecting community health (Springer & Skolarus, 2019).
My engagement with CBPR will be grounded in a culturally relevant model articulated
by Villero, Macaerag, and Burke (2014) “pakikisama”. The Pilipinx “cultural method of
pakikisama stresses making the other feel welcome, safe, and nurtured – to overcome barriers of
active engagement” (Villero, Macaerag, & Burke, 2014, p. 68-72). In their study, Villero et al.
(2014) were able to establish collaboration with community members which allowed them to
express their needs and create their own responses to those needs by purposefully using the
pakikisama cultural norm. Furthermore, “pakikisama is rooted in Filipino cultural understandings
of relationship building” and allowed researchers in this particular study to overcome barriers to
recruit and create rapport within the community, “which in turn led to the emergence of a unique
support model for Filipinas with breast cancer, buong puso (whole heart)” (Villero, Macaerag, &
Burke, 2014, p 68-72). In the participants’ eyes, a buong puso model represented a

32

comprehensive and “all-encompassing approach: providing support services to both them and
their family members” (Villero, Macaerag, & Burke, 2014, p. 68-72).
My aim in using CBPR and its Pilipinx grounded model of pakikisama in my own study
is to minimize the barriers of engaging in group counseling as well as minimize any power
dynamics between facilitator and participants. Before each gathering, I emphasized that my role
as the facilitator is to help guide the conversation, rather than lead it. Both CBPR and pakikisama
methods foster active participation and collaboration in the process, thus I asked participants to
suggest discussion topics of interest and the outcomes they would like to ideally achieve after
multiple gatherings. In addition, incorporating the “buong puso” model will hopefully encourage
participants to engage in similar activities and conversations with family and friends outside of
the community gathering space.
Moreover, individuals can be reluctant to join group counseling due to social anxiety,
fear of judgement, dread of experiencing shame or humiliation, and desire for individual
attention (Shay, 2021). My decision to rename group counseling was intentional, as “community
gatherings” is more informal and may elicit feelings of meaningful collaboration. Additionally,
Shay (2021) mentioned that group counseling facilitators may be reluctant to lead groups due to
feelings of inadequacy as leaders and insufficiency in training. Facilitators and academic
counselors are therefore urged to engage in constant self-reflection and grow in self-awareness –
allowing them to be transparent, fair, and culturally sensitive as aforementioned in this section.
Positionality
Cambridge dictionary defines positionality as “the recognition and declaration of one’s
own position in a piece of academic work” (Jafar, 2018). Positionality is also shaped by personal
life history and experiences which may affect data collection to varying degrees (Jafar, 2018).

33

Therefore, as I engage in qualitative research for this study, it is necessary to disclose
positionality in order to capture the analytic process accurately and honestly. I am a 33-year-old
Pilipina American who grew up in a middle-class suburban area within Los Angeles. I was
exposed to an array of cuisines, cultures, and perspectives and thus I identify deeply with my
biculturalism and my city and feel compelled to give back to my community.
Despite the diversity that exists in Los Angeles and the various avenues that would have
allowed me to learn more about Pilipinx American culture, I was disinterested in nurturing my
Pilipinx identity throughout my entire educational journey. As a result, I am unable to speak
Tagalog fluently and have adopted more of the values and customs of my American identity. I
never sought out ways to connect with other Pilipinx students in higher education nor did I see
the benefit. This idea was perpetuated further while I pursued a bachelor’s degree, because there
weren’t any other Pilipinx students, professors, nor staff in my program. Being the only Pilipina
in the music program led me to believe that sharing my identity as a Pilipina did not matter, nor
did it contribute anything meaningful to conversations.
As previously mentioned, it wasn’t until I met my first and only Pilipino professor, Dr.
Atheneus Ocampo, in graduate school when I started to take notice of how much I didn’t know,
or rather care to know about my Pilipinx identity. My Pilipino professor’s genuine interest in my
academic and personal progress as a Pilipinx student catapulted me into initiating conversations
with my parents about their first experiences here in the United States after immigrating from the
Philippines. Needless to say, there was a lot to unpack – from trying to reconcile the feelings of
confusion regarding my bicultural identity to managing my mental health.
Acknowledging my positionality helped me enter into the community gathering space
with an awareness of my biases and clarity of my intentions in pursuing this investigation. In

34

summary, my hope is that my engagement in this research will eventually lead to further studies
on Pilipinx student experiences in postsecondary institutions. Some of my short-term goals while
engaging with this group include fostering further appreciation for their Pilipinx culture,
encouraging healthy interpersonal relationships, and exploring their personal and academic
needs. Consequently, this study may create even more avenues for future generations of Pilipinx
students to access higher education spaces and confidently know that they belong.
Research Design
Site and Participation Selection
As previously mentioned, this study is grounded in a drive to engage with Pilipinx
identifying students to gain a greater understanding of their experience within post-secondary
education. As such, the participants of this study arrive from the Pilipinx student organization,
PusoLA, on the campus in which I work with whom I’ve reached out to in the past to gain a
greater sense of my own connection to Pilipinx students. Central to this study are facilitated
community gatherings with the student-led organization, PusoLA, during the fall semester at Los
Angeles University (LAU). Pilipinx students and members of PusoLA who have previously
attended at least one community gathering may participate in the fourth “focus group debrief”
session.
Located in Southern California, LAU is continuing its efforts in recruiting a more diverse
group of students, faculty, and staff. However, LAU has maintained its predominantly white
undergraduate student population. In 2021, Asian students made up 19% of the undergraduate
student population at LAU, while White/Caucasian students made up 27% of the undergraduate
student population. Out of 48,000 undergraduate students enrolled in 2021, just under 1,000 of
those students identified as Pilipinx. A breakdown of the demographics is included in Figures 1

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and 2. Participants in this particular study must identify as Pilipinx or Pilipinx American and
must be currently enrolled in LAU.
Figure 1: Los Angeles University Student Demographics

Figure 2: Los Angeles University Student Demographics: Pilipinx Students

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Sampling and Recruitment
As noted above, I’ve been engaged with PusoLA previously to the start of this study. My
initial engagement with PusoLA was simply to gain greater knowledge around the Pilipinx
experience. Yet, in further speaking with the PusoLA community members and their “board”,
they expressed a desire and interest to pursue community dialogue events relevant to the
“Pilipinx student experience”, which I was happy to facilitate with my counseling background.
Thus, with the use of advertisements, notices, and media to recruit subjects, participants were
invited to community gatherings via PusoLA’s email listserv and Instagram account.
Participation in the community gatherings is voluntary, so I relied on snowball sampling
after the initial meeting for this study. In order to assess participants’ availability and interest in
certain topics of discussion, a pre-community gathering questionnaire created on Google Form
was sent out three weeks prior to our first meeting. The questionnaire did not take participants
longer than five minutes to fill out. Additionally, I verbally communicated to the participants that
their participation in community gatherings was a part of this study. To ensure that participants
knew that they had free will to participate, I informed them of this study before beginning the
session. Those who chose not to participate were invited to future gatherings where the content
will not be included in any study. Finally, I provided snacks for in-person gatherings as an
incentive for participants to join. Snacks were purchased from a local Pilipinx grocery store to
continue with a theme of cultural relevance.
Design
I have facilitated three community gatherings with PusoLA members, each one focusing
on discussions surrounding identity formation, interpersonal relationships, and sense of
belonging. I also facilitated a fourth “focus group debrief” to gain a sense of participants’ overall

37

experience in community gatherings. Individuals who have participated in at least one previous
session were invited. This session was open to individuals who do not want to participate in the
research. I communicated with participants that I only used quotes from those who have agreed
to participate in the research. The audio was recorded and transcribed via Zoom. Additionally,
participants were reassured that names were changed or omitted, and the university and student
organization was renamed. The main question for this session focused on what they have gained
from participating in community gatherings.
Data Collection
As my primary source of data, I kept a journal of notes. My notes consisted of
observations of participant reactions, interactions, and overall discussion themes. With the
community’s permission and consent, I also audio recorded and transcribed community
gatherings and the focus group debrief, which allowed me to draw direct quotes from students
relevant to the themes of this study. In my reflection notes, I focused on writing about the
community’s progress and dynamics, a summary of recurring themes that resonated with the
community, and any interventions implemented in the session. Further, I also utilized any
PusoLA historical artifacts that was relevant to the central question of this study. This data which
included meeting notes, mission statements, past community gathering activities, and events
along with emergent information not available at the time of this writing was pulled from their
website or through requests in communication with PusoLA community members.
Some of the limitations in this study included the sample size and advertising. Because
participation in community gatherings was voluntary and no compensation was offered, I had no
control over the sample size. Additionally, I relied on PusoLA’s marketing team to distribute
community gathering-related questionnaires, emails, and posts on social media. I had no control

38

over when this information was actually distributed. Lastly, time was a limiting factor in that I
had a total of three months to collect data and complete the analysis of the data.
A few delimitations in this study included target population, research objectives, and
discussion topics. I was able to specifically focus on Pilipinx and Pilipinx American student
participants, both undergraduate and graduate students, by collaborating with PusoLA’s
leadership and board members. All community gathering information was sent directly to active
members of PusoLA. Members of PusoLA identified as Pilipinx and/or Pilipinx American.
Furthermore, because I had control over the discussion topic proposals and facilitated each
gathering, I was able to choose topics that are specific to my research objectives: identity
formation, building positive interpersonal relationships, and sense of belonging.
Data Analysis
The following themes extracted from social identity theory, student involvement theory,
and culturally relevant lens of Pin@y praxis informed the topics discussed in community
gatherings and support my interpretation of my notes, group interactions, and direct quotes:
uncovering personal identity formation, self-categorization within larger social groups,
correlation between student involvement and sense of belonging. The focus group debrief
recordings were analyzed by considering the feedback of participants.
Social identity theory is the study of how social and personal identities interact (Tajfel,
1978). The goal of social identity theory is to define and forecast the circumstances in which
people perceive themselves as either individuals or members of groups (Tajfel, 1978). The
theory also takes into account how social and personal identities affect how people perceive each
other and behave in groups (Tajfel, 1978). Since this study relied on interpreting the quality of
group interactions and the information that was shared within the gathering, this theory was

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significant in helping me determine salient discussion topics relevant to Pilipinx American
student experiences. Therefore, most of the community gathering topics were centered on
identity formation (both personal and academic) and understanding and appreciating Pilipinx
culture.
Before obtaining participants for this study, I wanted to understand how student
involvement could be measured qualitatively. Involvement possesses qualitative characteristics
(Astin, 1984). For instance, the quality of a student's involvement in academic work can be
assessed by the students’ comprehension and review of a reading assignment. In this study, I
measured the quality of participant involvement by the level of interaction between participants
and by the immediate feedback I received at the end of the gathering (i.e., Dice Debrief activity).
As mentioned in Chapter 2, student involvement suggests that the most valuable
institutional resource is students’ time (Astin, 1984). One factor that helped me assess the
effectiveness of community gatherings was by making note of new and returning attendees.
Returning attendees were an indication that the events were significant and relevant to their
current academic experiences, especially because students have access to a variety of other
activities and events on campus. There was a clear need for these spaces to exist since those who
participated in community events actively chose to invest their limited time and energy in the
community space.
Lastly, as a means to ground my research in a Pilipinx cultural frame of knowledge, I
determined the topics for community gatherings and analyzed the data through the lens of Pin@y
praxis. This framework not only addresses “the effects of biculturalism on students and the need
for inclusive spaces on campus” (Ocampo, 2016, p. 135) it is also culturally relevant and

40

affirming for the Pilipinx participants in this study as we engage in dialogue addressing the
various challenges of being a Pilipinx student.
In summary, being an advocate of mental health and wellness, I believe in the power of
community and the individual and collective growth that can come out of group counseling.
Group counseling requires the participation and involvement of multiple individuals. Through
the student involvement lens, I aimed to understand the factors that contributed to engagement in
campus programs. Through the existing research, it boiled down to meeting student needs. In the
Pilipinx American student population specifically, I noticed that conflicts due to biculturalism
and the impact that this has on their interpersonal relationships was a consistent theme. Group
counseling was a safe and effective way for Pilipinx students to discuss these recurring themes,
but how would I get students to participate in this study?
Looking at this study from a social identity theory lens helped me determine the group I
wanted to focus my research on and helped me formulate my discussion topics. By focusing my
community gatherings on topics centered on identity formation within the Pilipinx community, I
was able to garner interest from participants from PusoLA. Therefore, this research is grounded
in both student development theories because they, for one, support the notion that student
involvement in campus programs correlates to college connectedness and a sense of belonging
and two, support the idea that students are more inclined to participate in campus programs if
they have a strong sense of self.
Conclusion
CBPR and pakikisama methodologies benefitted this study by initiating the collaborative
process from the onset of community gatherings. Allowing the participants to be involved in the
planning and execution process motivated the group towards discovering and meeting their

41

academic and personal needs. With the questionnaire, my note-taking process, and proposals, I
was able to assess the impact of community gatherings on participants’ identity formation,
interpersonal relationships, and sense of belonging.

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Chapter 4: Data Collection
This chapter describes the preparation that went into the community gatherings, what
transpired during PusoLA’s general meetings and community gathering sessions, and recurring
themes from each session. Conversations with faculty members in my program encouraged me to
reach out to PusoLA with a group counseling proposal. With their guidance, I identified three
focus areas: identity formation, interpersonal relationships, and sense of belonging. With these
focus areas in mind, I formed the community gatherings to address these topics in collaboration
with Pilipinx and Pilipinx American students. Anecdotes as well as direct quotes from each
session are included in the following chapter. As a reminder, the research question that is guiding
this study is: How will participation in group counseling sessions contribute to the development
of Pilipinx student’s sense of self, relationship to others, and sense of belonging?
Preparation for Community Gatherings
Years prior to reaching out to PusoLA, I met with Dr. Ocampo to have a conversation
about my own experiences as a Pilipina American student. My final paper for the group
counseling course he taught focused on my intention to support the growth of Pilipinx students.
A year after completing the course, Dr. Ocampo reached out to simply check-in, as he revisited
the paper I wrote. Serendipitously, I had just finished facilitating group counseling sessions for
PhD students in Chemistry. I quickly replied with an update regarding my conversations with Dr.
Banuelos and future plans to reach out to the Southern California Pilipinx American Student
Alliance (SCPASA) to possibly facilitate a few group counseling sessions, of which would count
towards my fieldwork hours. We agreed to meet at a local Pilipino restaurant, La Rose Cafe.
As previously mentioned, I did not recall having a Pilipinx identifying professor in my
undergraduate experience. I went about going through school in the ways that I knew how by

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finding ways to get by through the assimilative process of schooling. Yet, after I experienced
group counseling, I started thinking about my identity and the minimal connection I had to my
Pilipinx identity through my educational experience. I had a sense of awakening and sought out
ways to further this quest in gaining a stronger sense of self. We explored all of these topics in
our meaningful conversation, imagined what it would look like to support Pilipinx students who
may have had similar experiences to mine, and envisioned the impact group counseling could
bring to Pilipinx-centered spaces. Dr. Ocampo ended our meeting by asking me to identify the
needs of this population by reflecting upon my own experiences in college.
I identified three needs: forming a strong sense of self, coping with intergenerational
conflict, and confronting a possible lack of belonging at a predominantly white institution. I
created a proposal that outlined the significance of community gatherings and the potential
impact it could make on participants’ personal and academic lives. I decided to reach out to
PusoLA instead of SCPASA, since this student organization was more accessible to me and my
work schedule. I did a bit of research on PusoLA to see if their values and goals were in
alignment with the needs I identified. Fortunately, they have a prolific online presence, and by
reading their mission statement, I was able to gain a sense of how community gatherings would
help enrich their student organization. Not only do they center their organization on appreciating
and celebrating Pilipinx culture, they also “provide their members with an open space that fosters
personal growth, [and] self-discovery” (PusoLA About Us, 2023).
After getting approval from a few faculty members, I set up a meeting with a few of
PusoLA’s board members to present my pitch. I was overjoyed to hear that they loved the idea
and that they have been trying to incorporate more mental health and wellness opportunities for
the members of their organization. “Jane” (Environmental Science Major), explained how most

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of the PusoLA members “keep looking for avenues to discuss mental health topics like self-care”
but have a challenging time “reaching out to the counselors at school since there aren’t many
Filipinos in that field. At least from what [she has] seen.” Additionally, “Joseph” (Business
Administration major) expressed his desire to “provide [PusoLA] members with an additional
safe space to get to know each other” and “maybe even help [them] develop better relationships
with our Pilipinx community outside of PusoLA”.
We decided that I would be in communication with both Joseph and Jane regarding
session proposals, marketing materials, and scheduling. We agreed that I would send them both
community gathering proposals for approval a week before the scheduled community gathering
session. Invitations and social media posts about the community gathering topic, date, location,
and time would be managed by PusoLA’s marketing team. After solidifying the logistics, I
emphasized the importance of collaboration. I wanted to make sure that PusoLA board members
and active members had input in the community gathering topics.
To accomplish that, we created a questionnaire to distribute to PusoLA members to find
out the best time to meet and to vote on suggested topics of discussion. I included the following
suggested topics in the questionnaire: Pilipinx History, Pilipinx Cultural Appreciation, Effective
Communication, Coping with Conflict, and Sharing our Stories Through Art. One anonymous
submission suggested Pilipinx Representation in Media and Higher Education, so I made sure to
incorporate that topic into one of our sessions. I mentioned to Joseph and Jane that I planned on
hosting at least three community gathering sessions, so they were able to anticipate when to
advertise and post invites on their social media platforms. Below is a table of pseudonyms of
individuals who participated in at least one community gathering.
Table 1: Community Gathering Participants

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Aly (they/them/theirs) Pilipinx-identifying student. Communications Major
Alex (he/him/his) Pilipinx-identifying student. Journalism Major
Annie (she/her/hers) Pilipinx-identifying student. Urban Planning Major
Eve (she/him/they) Pilipinx-identifying student. Economics/Mathematics Major
Jane (she/her/hers) Pilipinx-identifying student. Environmental Science Major
Joseph (he/him/his) Pilipinx-identifying student. Business Administration Major
Mary (she/her/hers) Pilipinx-identifying student. Business Administration Major
Sean (he/him/his) Pilipinx-identifying student. Business Administration Major
Steve (he/him/his) Pilipinx-identifying student. Business Administration Major

Pre-Community Gathering Questionnaire
The data I gathered from the questionnaire helped me understand if the participants of the
study have engaged in group counseling before. It also provided me with useful information on
preferred topics of discussion. Most participants voted for the following topics - Identity
formation (API, AAPI identity), Pilipinx Historical and Bicultural impact, Pilipinx Student
Career Development, Pilipinx culture (food, values, dealing with guilt and shame), and Pilipinx
Representation (film, music, higher education). All questionnaire submissions were from
students enrolled at Los Angeles University and represented various majors such as Business
Administration, Economics/Mathematics, Environmental Engineering, Urban Planning, and
Journalism. Students majoring in Business Administration, Urban Planning, and Journalism
noted that they “somewhat” felt a sense of belonging at LAU. Furthermore, from the six
responses I received, only two individuals indicated that they had participated in group
counseling before.

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My interaction with PusoLA board members was a positive and humbling experience.
They accepted me and my proposal with open arms and were enthusiastic about having ongoing
community gatherings even after the conclusion of my research. During our initial meeting, we
even had a chance to talk about our personal academic pursuits and what it is like being Pilipinx
leaders in higher education. It did not take long for us to exchange social media information,
which is an aspect of my life that I keep private. Even though we just met, they felt like family
and that was the exact feeling that I wanted community gathering participants to feel after
attending one of our sessions. In retrospect, everything worked out organically and it was as if
we had known each other for years. The entire process was shaping out to be a positive one.
First PusoLA Meeting
We had just concluded one of our community gatherings and PusoLA board members
who attended the session began preparing for their first meeting. This meeting was important, as
they spent all week recruiting new people to join their organization. They pulled up their Spotify
account and as soon as the music started, the mood shifted from pensive to excitement. Every
person that walked in to this 72-person capacity room was greeted with a warm welcome and
enthusiastic “woo-hoo!”. Plenty of hugs were exchanged and roaring laughter filled the room.
Participants from the community gathering from earlier that evening distributed leftover Pilipinx
snacks such as Ube Pillows, Skyflakes, and Golden Sweet Corn chips. I introduced myself to
those who were close to me, and one commented on how they enjoyed the community gathering
session. Soon thereafter, the meeting started while people continued to shuffle in.
All board members introduced themselves. Each PusoLA board member prepared a slide with
facts about themselves. The audience gave a round of applause after each board members’
introduction, and the excitement only grew as the meeting went on. They introduced their

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organization’s faculty representative, a Pilipinx and active faculty member of Los Angeles
University. His first words in addressing the group were, “Magadang gabi sa inyong lahat (good
evening to you all).” I was so grateful to be a part of this touching moment. The group first
reacted with an “Aw!” and it immediately turned to “Oh!” and ended with the loudest cheer I
have ever heard during a meeting. Hearing those words in my native language outside of my
family and Pilipinx church circle was a touching moment. Based on the reaction of the attendees,
they felt the same. It was rare for me to hear a faculty member speak in Tagalog. Attending a
predominantly white institution as a Pilipinx identifying student can be isolating, but hearing
those words in that moment allowed me to feel a sense of belonging.
After PusoLA’s faculty representative introduction, they moved on to talk about the
events planned for the semester and academic year. They established a regular meeting day and
time where they would host different activities during each meeting. I made sure to structure the
gatherings around icebreakers so they could get to know each new member better and continue
to cultivate their community of strength and companionship. They also introduced their outreach
program, where they asked for members to mentor Pilipinx students from local high schools. The
goal of this outreach program is to give back to the Pilipinx community by hosting workshops on
leadership skills, mental health wellness and advocacy, and college preparation for mentees
based on Pilipinx culture and values.
After, they announced their annual Pilipinx cultural night and asked for volunteers to be a
part of the showcase. They asked for tinikling dancers, script writers, costume designers, etc. for
an event highlighting Pilipinx talent and voices. The title of the event this year is “Kwentos” or
“stories” in Tagalog – a night of sharing their current experiences as Pilipinx students in higher
education. Once they finished talking about their meeting agenda items, they asked everyone to

48

gather outside the classroom for an icebreaker. I left before the icebreaker because I was short on
time but gained a new appreciation for PusoLA. What they have built throughout the years and
the vision they have for their Pilipinx community at Los Angeles University is one of the most
inspiring movements that I have the privilege to be a part of.
Their slogan for this year is, “We’re not really strangers” which is a beautiful
representation of their organization’s values of companionship and community. As someone who
was never involved in Pilipinx student organizations while attending CSUN, I felt both sadness
and joy after the meeting. I was sad because of my shame surrounding my Pilipinx culture when
I was an undergraduate. Additionally, attending PusoLA’s general meeting made me realize how
lonely I was in college since I did not have the same community of support. However, I was also
overjoyed to know that Pilipinx students at Los Angeles University have this wonderful resource
that not only nurtures their academic pursuits, but also celebrates their Pilipinx culture.
Community Gatherings
Pilipinx Culture and Identity Formation
For our first community gathering session, I wanted to focus on discussing the connection
between Pilipinx culture and its impact on identity development and interpersonal relationships.
The general themes for the group to explore during this session were “identifying Pilipinx
cultural values and beliefs, discussing mental health and wellness within Pilipinx families and
spaces, and unpacking Pilipinx parent and child interactions.” The core objectives and goals I
had for the group included being able to identify both internal and external situations where
traditional Pilipinx values contributed or hindered personal development and growth, gaining a
deeper understanding of Pilipinx parent’s or guardian’s point of view, recognizing contrasting
values and beliefs between Pilipinx parent or guardian and self, and developing an improved

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sense of pride and appreciation for Pilipinx culture. Potential risks for group members who
choose to participate in the group included triggering painful experiences from the past and
recognizing one’s own deficit-thinking and negative self-talk. Below is a table of participants
present for this gathering:
Table 2: Community Gathering Participants
Eve (she/him/they) Pilipinx-identifying student. Economics/Mathematics Major
Jane (she/her/hers) Pilipinx-identifying student. Environmental Science Major
Joseph (he/him/his) Pilipinx-identifying student. Business Administration Major
Mary (she/her/hers) Pilipinx-identifying student. Business Administration Major
Sean (he/him/his) Pilipinx-identifying student. Business Administration Major

This was our first, virtual gathering, so I made sure to introduce myself and explain the
background I had in facilitating group counseling sessions. I also briefly explained what group
counseling is and why I chose to rename it “community gatherings” for the PusoLA members. I
told the seven participants that showed up that day about the stigma of mental health and therapy
in the Pilipinx community and that this allowed one way to change the narrative. Afterwards, I
introduced the group norms such as maintaining confidentiality, refraining from interrupting one
another, being mindful of time when sharing, keeping an open mind, and recognizing that we all
come from different backgrounds regardless of our shared experience as Pilipinx people.
Our icebreaker that day was a 30-second video clip of Pilipino comedian, Random Ridge,
on Instagram. Random Ridge pretended to be a character in a role-playing style video game. A
role-playing game or RPG is where the player controls the actions and decisions of a fictional
character. In order for the player to move on to the next level, they usually have to complete
certain tasks. In Random Ridge’s parody of an RPG, his fictional character is trying to leave a

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room in his house but must fulfill a task of “blessing lola” before he is able to move forward in
the game. The caption for this post reads, “Finally a video game with Filipinos! What sort of
achievements would be unlocked after blessing your Lola?” In Pilipinx culture, “mano po” or
“blessing” in Tagalog is when a grandchild takes their grandparent’s hand, bows their head, and
places their forehead on the back of their grandparents’ hand as a sign of respect. Random
Ridge’s fictional character attempts to leave the room four times but is unable to. The following
narrated dialogue interrupts each attempt with these quotes: “If I don’t bless lola, I’ll bring
dishonor to our family name. I should probably bless lola if I want to get that twenty dollars from
her. I really think I should bless lola before even thinking about getting lumpia downstairs. This
could be lola’s last birthday, one more mano po couldn’t hurt anyone.”
Many of the participants found the video humorous, which was a relief since I chose this
specific icebreaker to introduce what we were going to do as a group that day. We were going to
create the story of a fictional Pilipinx character that we created together. I asked them to identify
a setting – where the character lives, what year it was, and identify the character’s
socioeconomic background. Then, I asked them to imagine their main character’s background –
their social identity, relationships with family, and their personal values. Once we established the
character’s background, we talked about their main character’s motivations, strengths, and flaws.
They named their character Frankie, a first-generation college student living with their
parents in Torrance, CA, and identified as nonbinary. They valued their family and embraced
their Pilipinx culture. Their driving force to do well in school was to be a good example to their
younger sibling. Although they were respectful to their parents, their main flaw was keeping
secrets from them. For supporting characters, we had Frankie’s parents and younger sister.
Frankie’s parents were very loving, strong in their religious beliefs, and immigrants to the United

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States. They valued tradition and financial stability. Frankie’s sister was very obedient to her
parents and looked up to Frankie. This was a family that was full of love, but seldom
communicated about negative feelings.
The group decided that the conflict in this story stemmed from Frankie’s career choice
and gender identity. Frankie was an aspiring visual artist. Through their art, they were able to
express their gender identity. However, Frankie’s parents were afraid of what their extended
family would say about Frankie’s nonbinary identity and that this career path would not lead
them towards financial stability. They were constantly misgendered at family parties and
Frankie’s parents rarely talked about Frankie’s accomplishments in the art scene. Frankie’s
parents would explain to extended family members that their art was just a hobby and that “she”
would go on to pursue a career in medicine. This was a point of contention between Frankie and
their parents, as the intergenerational conflict gap widened. I spoke briefly about
intergenerational conflict and the impact that it has on Pilipinx children. In summary, although
this family loved one another, there was a lack of open communication.
The group then suggested a few resolutions to this conflict. First, they would encourage
Frankie to talk to their parents alone. They would advise Frankie to write down everything they
were feeling and to focus on the needs that are unmet. They also suggested that Frankie prepare a
few questions for their parents regarding their experience as immigrants to the United States.
Questions such as – “Did you have anyone here to help you when you first moved to the United
States? What was it like trying to find a stable job and raising a family in a new country.” The
group also suggested that they speak with their younger sister and open up about their experience
as a Pilipinx individual and who is taking a different path as opposed to the one envisioned by
their parents.

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After this activity, which consumed half an hour of the session, I asked a few follow up
discussion questions. I asked about their reactions to this activity. Those who answered the
question said it was a cathartic experience for them since they could see parts of themselves in
this character they collectively created. They mentioned how this activity helped them realize the
importance of their Pilipinx student community when navigating difficult familial conflicts. I
also asked how they felt about determining a resolution for the conflict their protagonist was
experiencing. Members of the group shared their own experiences in initiating difficult
conversations with their parents. “It took me years to find my voice and the courage to share how
I was feeling with my [Pilipinx] parents. With the support of my friends in my program and
especially with my PusoLA family, I was able to grow to love myself and wanted to share that
with my mom and dad” (Eve, Pilipinx-identifying student. Economics/Mathematics Major). One
member talked about their fear of disappointing their lola and how it drove them to hide their
identity and beliefs. This was unfortunate because, not only did they feel like they were living a
double life, but it also caused their relationship to grow farther apart. I asked if the others wanted
to respond to those that shared and almost everyone jumped on the opportunity to affirm their
peers’ experiences and encouraged one another by saying, “If you ever need anyone to talk to,
we are here” (Pilipinx-identifying student). I also witnessed the members suggest having “mock
conversations” before initiating important discussions with their loved ones.
Our closing activity was a five-minute debriefing session. I asked the participants to
answer one of the following prompts: Name one new thing you learned today. Acknowledge
someone for a job well done. Describe a good idea you heard. Describe a feeling you
experienced. Describe something that pushed you outside your comfort zone. How will you apply
what you learned today? One participant acknowledged another member on a job well done for

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being vulnerable and sharing their experiences. Someone from the group really appreciated the
idea of the “mock interviews.” The last person shared that they have never heard about
“intergenerational conflict” before and that it helped increase their willingness to understand
their parents’ perspective.
Themes
I ended the session by thanking everyone for sharing and being kind to one another while
discussing difficult topics. I announced the next in-person gathering which would focus on
Pilipinx representation in media and higher education. Soon after, everyone logged out of Zoom
and I made sure to spend the next hour writing down notes, observations, and recurring themes
from the session. The main theme that stood out to me was the desire to maintain healthy
relationships with their family members while still having a safe space to develop into their own
person. Many participants mentioned how PusoLA was that safe space for them and that they are
grateful to be in the company of other Pilipinx students who have shared experiences. I kept all
of this in mind while preparing for the next community gathering. Table 3 below is a quote bank
from our discussion on how Pilipinx culture impacts identity formation and interpersonal
relationships.
Table 3: Quote Bank
Pilipinx Culture and Identity Formation
Session Quotes:

A quote bank from our discussion on how
Pilipinx culture impacts identity formation
and interpersonal relationships.
Eve: I liked this activity because I was able to
identify with this character and the struggles
they go through as a Pilipinx, non-binary
individual.
Mary: If I were to give our character advice, I
would tell them to reach out to other Pilipinx
students. They may be going through similar
challenges.
Jane: It is hard to open up about my identity
because I know I'll be judged by my Pilipinx

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family. I sometimes dread going to family
parties because I know they'll make a
comment about my appearance.
Sean: I'm going to tell my parents that I want
to pursue a career in acting this weekend. I'm
nervous about it and don't really know how to
bring it up.
Joseph: Thank you [name omitted] for being
vulnerable when talking about your parents. I
feel like my parents are so afraid of being
criticized by other family members, which is
why they can't accept me for who I am.

Pilipinx Representation in Media and Higher Education
I was excited for this session because we were meeting in-person. To prepare, I went to a
local Pilipinx grocery store to pick up Pilipinx snacks such as Ube Pillows, Skyflake Crackers,
and Cornball chips. Five participants showed up for this session and they were thrilled to see
Pilipinx snacks. The icebreaker I chose for this session was a “This or That” activity where I ask
participants to choose between two items. I included photos of traditional Pilipinx dishes, adobo
and sinigang, halo halo or buko pandan. I also included a slide with photos of Saweetie and
H.E.R. who are half Pilipina musicians. The group had a challenging time with that last one and
decided that both artists were music queens. We then moved on to reviewing the group norms,
which had not changed from the last session. Below is a table of participants present for this
gathering:
Table 4: Community Gathering Participants
Alex (he/him/his) Pilipinx-identifying student. Journalism Major
Eve (she/him/they) Pilipinx-identifying student. Economics/Mathematics Major
Jane (she/her/hers) Pilipinx-identifying student. Environmental Science Major

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Sean (he/him/his) Pilipinx-identifying student. Business Administration Major
Steve (he/him/his) Pilipinx-identifying student. Business Administration Major

After our icebreaker, I showed a 6-minute video created by One Down Media entitled
Can Filipinos Make it in Hollywood? The video talks about the lack of Pilipinx representation in
media, specifically in the United States. Pilipinx actors in popular western films often play the
role of characters from different racial backgrounds. They give the example of the character
Gabriella Montez, played by Vanessa Hudgens, from the movie High School Musical. Vanessa
Hudgens is half Pilipina but plays a Latina. When you have Pilipinx people act as other
ethnicities, it “tells Filipinos that we aren’t worth stories of our own” (One Down Media, 2020,
00:02:47). Towards the end, the video highlighted the most recent films that feature Pilipinx
actors and scriptwriters and emphasized the importance of not shying away from telling our
stories in the spaces we occupy.
We started the discussion portion of the session by talking about general reactions to the
short film we just watched. Two members of the group said they knew the Pilipinx-centered
films that the video referenced and that they enjoyed how our Pilipinx culture was portrayed in
those specific films. “They commented on how some of the stories that well-known Pilipinx
comedians share in their shows, highlight Pilipinx stereotypes and focus heavily on poking fun at
the Pilipinx accent. Although this type of content made them feel disheartened, it compelled
them to be more intentional about the stories they share about themselves as Pilipinx students.
I asked the group if they felt represented as Pilipinx students outside of PusoLA’s community.
Every single participant said “no” and mentioned that they have never attended a class with a
Pilipinx professor before. They did, however, mention that because they were a part of PusoLA,
they were able to recognize other Pilipinx students in their courses, and that helped them feel a

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sense of belonging. We moved on to our last discussion prompt where I asked them to describe a
time when they were proud to be Pilipinx. Each one of the participants shared a short story
involving either Pilipinx food or introducing their Pilipinx family to their non-Pilipinx friends.
One story that stood out to me highlighted PusoLA’s impact on their life. They talked about their
minimal involvement in campus programs and how they felt really isolated. It was not until they
joined PusoLA where they found themselves more motivated in their classes and more willing to
connect with fellow Pilipinx students on campus. They became heavily involved in PusoLA that
they decided to run for a position in PusoLA’s board. They are now the Internal Vice President
of PusoLA and plans to continue their involvement until their graduation.
To end our gathering, we engaged in a “discussion debrief” activity with the same
prompts from the first session. One participant acknowledged a “job well done” to me for
facilitating and organizing these community gatherings. Other group members echoed the
sentiment and said that they enjoyed the intimate and intentional setting that community
gatherings bring to the PusoLA community. They mentioned that participation in just two
gatherings has taught them how to interact respectfully with one another, even if they disagree on
certain topics. They also took the time to appreciate the preparation put into the gatherings,
pointed out how meaningful the sessions were, and that they felt comfortable discussing difficult
topics with one another. I thanked them for the wonderful words of affirmation, invited them to
the next gathering, and decided to stay for PusoLA’s first general meeting for that semester.
Themes
The recurring theme for this gathering was involvement in campus programs, specifically
PusoLA. The members’ involvement in PusoLA brought about many opportunities, not just in
their social lives, but also academically and emotionally. Where they once felt alone, they were

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able to find community and a sense of belonging with their peers in PusoLA. Although they all
agreed that representation at Los Angeles University could improve, they still felt fulfilled by
being active members of this one organization. PusoLA has become the heartbeat of Pilipinx
pride and representation at Los Angeles University, and everyone involved has contributed to
this organization’s growth. Table 5 below is a quote bank from our discussion on Pilipinx
representation in media and higher education.
Table 5: Quote Bank
Pilipinx Representation Session Quotes:

A quote bank from our discussion on Pilipinx
representation in media and higher education.
Steve: I have never had a Pilipinx professor
before. If I did, I think I'd be more
comfortable to ask for help.
Eve: I'm an econ major. I don't have any other
Filipino classmates, but it's okay because all
my friends [from PusoLA] are Filipino. Every
time I'm with this group, I feel like I belong.
They are more than my friends; they are my
family.
Alex: I really don't find JoKoy that funny
because all he does is make fun of Filipino
accents. I wish we could have someone
represent our culture in a less stereotypical
way.
Sean: I feel proud to be Filipino when I get to
share Filipino food with my non-Filipino
friends. They, of course, love adobo and
lumpia.
Jane: I loved the movie 'Yellow Rose'. There
weren't any exaggerated Filipino accents or
plotlines like in 'Easter Sunday'. Just a story of
a Filipina American girl who wanted to
pursue music. I could finally relate to
someone in a feature film.

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Sharing Your Stories Through Art
For our last virtual gathering, I asked the participants to share their personal stories
through art. I gave the participants ten minutes at the beginning of the session to think about
what they wanted to share. I noticed that all seven participants that showed up that day attended a
previous community gathering. I was happy to see familiar faces. After explaining the activity, I
encouraged the group to provide one other “affirmation receipts” after each presentation. I asked
them to say one thing they liked about the presentation or just what they liked about the person.
Below is a table of participants present for this gathering.
Table 6: Community Gathering Participants
Aly (they/them/theirs) Pilipinx-identifying student. Communications Major
Annie (she/her/hers) Pilipinx-identifying student. Urban Planning Major
Eve (she/him/they) Pilipinx-identifying student. Economics/Mathematics Major
Jane (she/her/hers) Pilipinx-identifying student. Environmental Science Major
Joseph (he/him/his) Pilipinx-identifying student. Business Administration Major
Mary (she/her/hers) Pilipinx-identifying student. Business Administration Major
Steve (he/him/his) Pilipinx-identifying student. Business Administration Major

Our first presenter shared a photo of her little brother. She mentioned how being an
engineering student often overshadows her identity as a sister and a daughter, but she
emphasized that they are equally as important. She endearingly talked about how her siblings are
her best friends. “I don’t know if it’s a Filipino thing, but family comes first” (Aly, Pilipinx-
identifying student. Communications Major). After her sharing, I asked if anyone had any
affirmation receipts they wanted to share. They validated her strong relationship with her family
and that the single photo represented who she was and her values well. Another participant

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talked about how they will start carrying around photos of their family too. “You just reminded
me of my mom, [name omitted], right now. No, because she grew up carrying polaroid pictures
of her family back home, she would always just refer to them, and show her friends and say, ‘this
is my family.’ So, I just thought that was very sweet”.
The next presenter created a playlist of songs that reminded her of loved ones. One of the
songs was “For Once in my Life” by Stevie Wonder which was her parent’s wedding song. She
goes on to explain that she never misses a day talking to her parents since she moved for college.
Moving away from her home was a tough time in her life since she is so close to her parents and
sister. The last song on her playlist was “Ribs” by Lorde which she dedicated to her PusoLA
community. “I’m very much a community person…I’m really not the person I am today without
the people around me”. The group did not hesitate to give her affirmation receipts and really
loved how she chose multiple songs to capture what these people meant to her.
One participant shared a song and connected it to their personal journey as a student and
how the accolades and recognition received in college are secondary to the relationships that they
build. Another shared their tattoo and the significance of why it is representative of their
multicultural identity. The last presenter decided to share the “Starry Night” painting by Van
Gogh. He described the stars as representative of all the friends he made in the PusoLA
community. He also explained how this painting is important to him because the little village
reminds him of how he tries to “build community everywhere he goes”.
I asked the group if this activity helped them reflect upon who they are and their identity
as Pilipinx students. They enjoyed this activity as it “allowed [them] to explore what is really
significant in [their lives]” and brought about a creative way to self-reflect. One of the members
mentioned that they do not set aside time to reflect in this way and it was a positive change of

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pace to be able to do that. We ended the session with a short conversation about PusoLA’s plans
for the year. They talked about the annual upcoming Pilipinx Cultural Showcase, and how the
meeting will focus on recruiting talent for the show. I said I was looking forward to attending
and that I was planning to facilitate another community gathering within the next few months.
Themes
The main theme I gleaned from this session was the connection between personal
reflection and the realization of the important individuals in their lives. The more they reflected
upon who they were as individuals, the more they realized that their family and Pilipinx
community helped mold them into the people they are today. This activity was a great
opportunity to highlight their creativity and their values; they certainly exceeded all expectations
I had. The table below is a quote bank from our “Sharing Our Stories Through Art” gathering.
This activity focused on identity formation.
Table 7: Quote Bank
Sharing Your Story Through Art Session
Quotes:

A quote bank from our activity focusing on
identity formation.
Aly: I just compiled five songs that remind me
of the people that I love in my life. There is a
song that reminds me of my mom, which is
Top of the World by the Carpenters, because
it's her go-to Karaoke song.
Mary: This is a poem that I wrote just now.
You have what I wish I did...
...My biggest regret is that you never got to
see me be a star. Perform on stage, do poetry,
do spoken word about my culture.
My love for you knows no bounds. When I
felt alone you made me feel seen in every
other universe. I choose you as my family.
Joseph: So my song is called Get Your List by
Porter Robinson. It's really aimed at kind of

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finding your own purpose. When I first got
into college I was really focused on studies
and kind of one-upping everyone and that sort
of thing. You kind of fall apart at the seams
trying to impress everyone.
Responses (validation receipts) to Joseph's
quote above:
Annie: A lot of people here at [Los Angeles
University] are defined by their accolades and
it's a very hard mindset to get over.
Eve: I think it was the perfect song for what
you were describing. I think there was one
line about 'what use is glory if you don't have
a community' or something like that, and that
definitely rings true to what you said about
how having people around you was really
what helped make you feel better and not
everything you accomplished.

Community Gathering Debrief
I invited members from PusoLA who attended a previous session to a community
gathering debrief. This session was to determine the participants' overall experience with
community gatherings. I asked this focus group a series of questions. Because this session was
facilitated in more of a question-and-answer format instead of a guided discussion, I will present
the quotes in a more structured arrangement in the following section. Below is a table of
participants present for this debriefing session.
Table 8: Community Gathering Participants
Aly (they/them/theirs) Pilipinx-identifying student. Communications Major
Alex (he/him/his) Pilipinx-identifying student. Journalism Major
Annie (she/her/hers) Pilipinx-identifying student. Urban Planning Major
Eve (she/him/they) Pilipinx-identifying student. Economics/Mathematics Major

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Jane (she/her/hers) Pilipinx-identifying student. Environmental Science Major
Joseph (he/him/his) Pilipinx-identifying student. Business Administration Major

The following are direct quotes from this session:
Question 1: What did you enjoy about the group counseling sessions you previously attended?
Jane: I'm in group therapy now, but I guess, one commonality you don't get is this
Filipino aspect of identity. And so it's like, you have all these kind of things that people
don't understand, especially when they're not Filipino or even like Asian American. I
think that kind of makes it hard. But having this space where, with other Asian
Americans, it's nice to be able to relate, and not feel left out. It's kind of more
normalizing if you’re like, ‘Oh, we all kind of experience similar things.’

Alex: Yeah, me personally, I really liked hearing everyone's answers and getting to know
people more. I feel like that's kind of impossible if it's just one-on-one. But yeah, just like
learning more about people and how they feel about things.
Question 2: Please share what you have learned about yourself or in general after attending one
of the sessions.
Joseph: I agree with what Alex said. You’re very good at guiding conversation…and I
think the biggest thing I learned is that I share a lot of the same emotions with my peers.
For our meeting we had last time, in my mind I was like, ‘Oh, I'm the only one that’s
feeling this way about like my story and how I do things. And then everyone kind of
came to the same consensus. I guess I learned that I'm a part of a bigger community in
that aspect.

Eve: I learned just how much you can care about the people around you. One of the
moments that stuck out to me the most was when one of them talked about the playlist,
and each family member got a specific song describing the relationship with them, and
why they chose the song for it. And that just shows that you can really cultivate a
relationship with a person, and feel these feelings for them, and put all of that into them,
and get so much back when you, when you really love and care for someone.
Alex: I was gonna say how diverse everyone's background was, even though we are all
Filipino, we have different cultures within our own families. It kind of just goes to show
cultures aren't a monolith. I really experienced that through these discussions. Even our
opinions on Filipino culture, and how we're doing as Filipino Americans was also pretty
diverse, too, which was cool to see.

Aly: I was just gonna agree with Alex because I remember towards the beginning of our
community gatherings, there was this one activity where we were playing an RPG. We

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were coming up with a main character and then I said something, and nobody agreed. I
was like, ‘Oh, I guess it was just a me thing’. The community gathering that we had
about representation about Filipino culture; that one also made me think about how
different all of our experiences are, and how we want to be represented, and what that
looks like; like the different foods we eat, and the different ways that we interact with our
families, it's really different across all of our experiences.

Question 3: Do you feel a sense of belonging in this space?
Jane: For me, I felt really comforted. When I was talking [in community gatherings] I
was a little scared because I'm only half Filipino, and I was like, ‘Well, we're talking
about like our culture and I'm hella’ whitewashed.’ So I was kind of scared, because I
feel like I'm always judged. I'm either like not Filipino enough or not Middle East
enough. But I felt very comforted by the fact that everyone was open to hearing my
experience, especially as a mixed person. I think that was like a really nice thing. Yeah, it
felt really safe. It was also nice to like to hear others experience the same kind of, I don't
want to say whitewashed, but a lot of Filipino Americans kind of feel like they're not
Filipino enough.
Joseph: I think everyone always kind of feels that way being half Filipino or whatever
else they’re mixed with. I talked to a girl named [name omitted]. She grew up in the
Philippines, but then, since she moved away when she was a teenager, she goes back [to
the Philippines] and she's like, ‘Oh, I feel I lost connection with my culture. I don't feel
pure enough to talk to my old friend.’ So, I think it's something everyone feels. I think
this is a good space, mostly just for the energy. I think every time I came in, my first one
was the character creation one, I think everyone just came willing to share, willing to
contribute. Not even just because we all know each other…I think you’re just very good
at guiding conversation to make everyone feel like they want to answer. They want to
think through their answers and give the most authentic answers that relates to their
experiences.
Question 4: What topic did you enjoy discussing the most?
Alex: I really liked the last one we did. It forced me to think about myself in a way that I
usually wouldn't and analyze the art too. I feel like that was pretty fun, but honestly
writing the fictional character sounds pretty cool too, but I didn't get to go to that one.
Mary: The art piece represents you [session] - I really enjoyed that. It gave people an
opportunity to share personal information in a way that wasn't overwhelming. Because
you were using an example like artwork or a song, you didn't feel like you were expected
to express your feelings eloquently, and in a way that maybe would make people feel
uncomfortable and make them feel like they had to like share too much information about
themselves. I think it's a nice way to give everyone the space to share their feelings
without expecting too much from them, and kind of meeting people where they are.
Question 5: Any other topics you’d like to explore for future gatherings?

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Jane: Maybe one about the intersectionality between being Filipino and being a part of
the LGBTQ community because I feel like we have a lot of members that are a part of the
community. I know it's like a big struggle since a lot of our parents, I feel, almost are not
accepting.
Joseph: [Topic relating to modifying traditions] - If at some point we change [traditions],
are we stomping all over the culture? Or is it that we're trying to add our own new spin?
We're trying to add our own new take on the culture and kind of trying to make it our
own.
Eve: I saw this post once about California students doing tinikling to a Saweety song and
some people thought that it was disrespecting Filipino culture, but others thought it was
engaging with [traditions] in their own way... Combining something traditional with
something modern is a good way to get people to engage with it first, then they could
shift to more traditional gears if they want to learn about that too.
Overall, there was a positive response to participating in community gatherings. They
appreciated that there was an additional resource for them to gather and talk about Pilipinx-
centered topics. One member of PusoLA was only able to join remotely, and so “community
gatherings [were] the only PusoLA activity they [could] participate in.” Most participants
appreciated that the community gatherings were scheduled right before PusoLA’s general
meetings, with a 30-minute break in between. They found it “convenient to participate in
community gatherings.” That fact rings true as every session I facilitated was attended. The table
below includes snippets of the themes captured from this debriefing session.
Table 9: Session Themes and Quote Bank
Theme Relevant Quote
Encouraging identity formation Jane: I'm in group therapy now, but I guess,
one commonality you don't get is this Filipino
aspect of identity… But having this space
where, with other Asian Americans, it's nice
to be able to relate, and not feel left out.

Alex: I really liked the last [community
gathering activity] we did. It forced me to

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think about myself in a way that I usually
wouldn't.
Cultivating healthy interpersonal relationships Eve: I learned just how much you can care
about the people around you.
A sense of belonging in community
gatherings
Jane: I felt very comforted by the fact that
everyone was open to hearing my experience,
especially as a mixed person. I think that was
like a really nice thing. Yeah, it felt really
safe.
Overall experience in community gatherings Joseph: I think everyone just came willing to
share, willing to contribute. Not even just
because we all know each other…I think
you’re just very good at guiding conversation
to make everyone feel like they want to
answer. They want to think through their
answers and give the most authentic answers
that relates to their experiences.
Future gatherings Jane: Maybe one about the intersectionality
between being Filipino and being a part of the
LGBTQ community because I feel like we
have a lot of members that are a part of the
community.

Summary
In summary, the process in creating a proposal, planning out the logistics with PusoLA
leadership, and facilitating community gatherings resulted in a wealth of information. Not only
did I connect with Pilipinx students on a deeper level, I also observed the love, care, and strength
that exuded from the PusoLA community, and it was encouraging to witness. Because of the
PusoLA members’ willingness to show up for community gatherings, individuals in the group
were able to learn more about themselves, dive deeper into Pilipinx culture, and realize that
joining a campus organization or program can lead to a sense of belonging.

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I had little intention of turning the community gatherings into a research project, but with
the encouragement and guidance of Dr. Ocampo and the positive feedback I received from the
first few gatherings, I was able to see the potential for Pilipinx-centered discussions to address
the needs aforementioned in this section. I felt seen as other Pilipinx-identifying students shared
their own experiences of feeling lost and isolated in higher education, a sentiment similar to
mine. From hearing the stories of other Pilipinx students, I realized how connected my
educational experience was with theirs, with most of us ultimately seeking ways to understand
ourselves more, cultivate healthy relationships, and feel a sense of belonging in the academic
spaces we occupy.

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Chapter 5: Data Analysis
The following chapter is an analysis of the data collected from community gatherings and
focus group debrief. Through the lenses of student development theories and Pin@y praxis, I
will respond to my research question which has functioned as a guide for this study. To reiterate,
my research question is:
1. How will participation in group counseling sessions contribute to the development of
Pilipinx student’s sense of self, relationship to others, and sense of belonging?
Below is a table of brief responses to the different components of my research question.
Table 10: Responses to Research Question
Community gathering impact on identity
formation/sense of self
Several participants described how the
community gathering activities and
discussions encouraged self-reflection.
Participants reported their willingness to
embrace the differences in upbringing and
values despite the commonality of being
Pilipinx.
Community gathering impact on
interpersonal relationships
Participants shared how their involvement
in community gatherings helped them learn
about one another on a deeper level. They
also mentioned how community gathering
activities allowed room for them to
acknowledge their love and appreciation
for their Pilipinx family members.
Community gathering impact on sense of
belonging
Participants described the community
gathering space as “safe” and shared how
they felt accepted into the gatherings
without fear of judgement.

I will conclude this chapter with future implications of this research, recommendations to
continue supporting Pilipinx students in higher education, and finally, a description of

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magkasama, which means together in Tagalog – my own principles in facilitating and engaging
in group counseling that centers Pilipinx student stories and experiences.
Analysis through Social Identity Theory Lens
One of the main observations I made while facilitating community gatherings were group
dynamics. From the onset, it was clear that most of the participants have already formed bonds
with one another through their involvement in PusoLA. Several community gathering
participants held positions in PusoLA’s “board” and encouraged other members to join. The
participant recruitment process was a key component of community gatherings and ultimately
connected this study to social identity theory, as intergroup interactions influence an individual’s
identity or sense of self (Tajfel & Turner, 1978). In short, without PusoLA, I would’ve had a
difficult time recruiting participants for the gatherings. Receiving invites to gatherings from an
established student-led organization not only encouraged individuals to show up, it also inspired
meaningful conversations. Membership in this social setting of community gatherings was
reported to be comforting, and a space where “…everyone just came willing to share, willing to
contribute. Not even just because we all know each other…I think you’re just very good at
guiding conversation to make everyone feel like they want to answer” (Joseph, Pilipinx-
identifying student, Business Administration Major). To reiterate a statement from the literature
review, Tajfel (1978) asserts that social identity is the “value and emotional significance”
associated with membership in social groups. Consequently, individuals tend to view their own
groups in a positive light because they influence their own self-concept (Tajfel, 1978). This was
evident from the participants’ statements on how vital their participation in PusoLA and
community gatherings influenced and shaped their individual choices and appreciation for their
Pilipinx identity.

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From the data gathered, there was also a positive group dynamic throughout each session,
with participants exhibiting positive interdependence. This term describes a group dynamic in
which individual and group goals are aligned (Drew, 2023). A poignant statement from one of
the participants demonstrates this sentiment, “…one commonality you don't get is this Filipino
aspect of identity… it's nice to be able to relate, and not feel left out. It's kind of more
normalizing if you’re like, ‘Oh, we all kind of experience similar things’” (Jane, Pilipinx-
identifying student. Environmental Science Major). Furthermore, a positive group dynamic can
have a significant impact on the group’s performance and effectiveness and requires group
members to effectively work together for common good and common goals (Drew, 2023). My
observations of how everyone remained respectful during discussions further demonstrates the
positive group dynamics present in each session.
Additionally, participation in community gatherings positively impacted interpersonal
relationships. From one of our sessions, “Eve” was able to deduce how important family meant
to one of the other group members. Although the group recognized the stressors of
intergenerational conflict, family remained at the core for most of our discussions. Below are
some quotes that exhibit this notion.
“Aly” (Pilipinx-identifying student. Communications Major): I don’t know if it’s a
Filipino thing, but family comes first.

“Eve” (Pilipinx-identifying student. Economics/Mathematics Major):
One of the moments that stuck out to me the most was when one of [the other
participants] talked about the playlist, and each family member got a specific song
describing the relationship with them… And that just shows that you can really cultivate
a relationship with a person, and feel these feelings for them, and put all of that into them,
and get so much back when you, when you really love and care for someone.
From the recruitment process to participation in gatherings and debriefing session, the common
denominator here was PusoLA. Because participants in community gatherings were already a
part of a campus organization, they were more likely to participate in activities associated with

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that organization. In return, participation in community gatherings offered group members a
chance to discuss topics that would lead to a greater understanding of themselves and the others
around them. A direct quote from “Joseph” (Pilipinx-identifying student. Business
Administration Major) shared this in our debriefing session:
I think the biggest thing I learned is that I share a lot of the same emotions with my peers.
For our meeting we had last time, in my mind I was like, ‘Oh, I'm the only one that’s
feeling this way about my story and how I do things. And then everyone kind of came to
the same consensus. I guess I learned that I'm a part of a bigger community in that aspect.
In summary, looking at this study through the lens of social identity theory helped me decide on
relevant topics of discussion, reach out to the appropriate student-led organization, and
ultimately facilitate meaningful conversations that are centered on gaining a greater sense of self
and cultivating healthy interpersonal relationships.
Analysis through Student Involvement Theory Lens
Student involvement theory bridges this notion of student involvement and sense of
belonging, with higher levels of involvement resulting in higher levels of institutional
connectedness (Farrell, Jorgenson, Fudge, & Pritchard, 2018). With that in mind, I made sure to
keep track of which gatherings were well-attended and make note of recurring participants. Each
session I facilitated was attended by at least five PusoLA members. More individuals showed up
for virtual sessions, as they were most likely to be accessible to members who lived far from
campus. One of the participants was from the East Coast, making community gatherings their
only connection to PusoLA. This was significant because they, for one, participated in all virtual
gatherings, and two, emphasized that community gatherings helped them feel as if they were a
part of the PusoLA family regardless of the distance. Moreover, each gathering included at least
one new participant which speaks volumes about what previous participants felt about the
sessions.

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A highly involved student, to reiterate from the literature review, spends a significant
amount of time on campus and participates actively in student organizations, ultimately
suggesting that the most valuable institutional resource is student’s time (Astin, 1984).
Therefore, through the student involvement theory lens, it was apparent to me that participants
benefited from the discussions and generally enjoyed each other’s company, since PusoLA
members were willing to take time out of their busy schedules to participate in community
gatherings.
PusoLA members were consistent in participating in community gatherings and one of
our sessions on Pilipinx representation was no exception. Discussions in this session focused on
how representation in media and higher education can bring about a sense of belonging. As
mentioned in the previous chapter, participants in this session reported that they were able to feel
a sense of belonging within community gatherings and PusoLA and determined to support each
other to feel more connected to LAU. Below is a snippet from “Jane” (Pilipinx-identifying
student. Environmental Science Major) who shared this in our debriefing session which
highlights a sense of belonging within the community gathering space.
For me, I felt really comforted. When I was talking [in community gatherings] I was a
little scared because I'm only half Filipino, and I was like, ‘Well, we're talking about our
culture and I'm hella’ whitewashed.’ …But I felt very comforted by the fact that everyone
was open to hearing my experience, especially as a mixed person. I think that was like a
really nice thing. Yeah, it felt really safe.

A recurring theme from each session was how involvement in PusoLA encouraged individuals to
participate in at least one community gathering. I received positive feedback from those who
participated and was encouraged by the flurry of suggestions for future gathering topics. The
suggestions indicated to me that they wanted to continue in this collaborative process of Pilipinx-
centered discussions and topics.

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Analysis through Pin@y Praxis
At the center of these community gatherings were the Pilipinx student participants.
Pin@y praxis aims to address “the need for inclusive spaces on campus” as a means for more
equitable educational practices (Ocampo, 2016, p. 135). Through this lens, I came to the
realization of how meaningful community gatherings were for the participants. Not only did we
engage in general topics pertaining to identity formation, relationships, representation, and sense
of belonging, we centered our discussions on our shared experiences as Pilipinx individuals.
Reiterated from the literature review, one of the Pin@y praxis principles includes,
“Utilizing dialogue toward a process of decolonization in creating counter-narratives, the
learning and understanding of culture, and the promotion of bicultural affirmation in identity
formation for Pilipinx students” (Ocampo, 2016, p. 136). Direct quotes from participants
supported this notion by demonstrating how community gatherings were culturally affirming,
made a positive impact on participants, and allowed room for self-reflection and collaboration.
“Alex” (Pilipinx-identifying student. Journalism Major) shared his thoughts on the diversity of
our lived experiences. He appreciated how the discussions allowed room for everyone to share
differing opinions, despite the commonality of being Pilipinx.
Analyzing the data through the Pin@y praxis framework helped to encompass all the
components of this research, as it aimed to support Pilipinx students’ identity development,
healthy interpersonal relationships, and sense of belonging. Campus programs that address the
various needs of Pilipinx students are needed in higher education, in order to prevent cultural
suicide (Tierney, 1999) and a loss in appreciation for their Pilipinx roots.
Conclusion

73

As the Pilipinx student population in higher education continues to grow, more support is
needed to meet the various needs of this underrepresented group. This research concentrated on
identifying the needs of Pilipinx students at a four-year university and creating a culturally
affirming campus program to address those needs. Through various discussions and activities,
this study also aimed to understand the impact of group counseling on Pilipinx students as they
continued to develop in their identity, their interpersonal relationships, and connectedness to
their institution. The inception of this idea arrived from considering my own experiences in
higher education, the lasting impression one Pilipino professor had on my personal and academic
trajectory, and our conversations on how to best support Pilipinx students.
One of the main components of this study included the community aspect within
structured conversations, which resulted in the finding of commonalities in shared experiences.
Centering these conversations on Pilipinx culture and values made a significant difference in
navigating the difficult topics discussed during group counseling sessions. Moreover,
collaborating with an established student-led organization resulted in a wealth of information and
the formation of a small, but meaningful community. I witnessed the outpouring of support and
love within these community gatherings, and irreplicable instances of laughter, sincerity, and
transformative discussions on what it is like to be a Pilipinx student navigating the higher
educational space.
Implications for Future Research
The vision for community gatherings was to provide Pilipinx students with a culturally
affirming space to discuss topics related to their experiences in higher education specific to
identity formation, interpersonal relationships, and sense of belonging. However, future
researchers may want to expand upon the community gathering topics and explore discussions

74

relating to academia. Given the participant's references to major and career choices and goals, it
might be recommended to host additional community gatherings related to career development
and managing expectations and communication strategies for Pilipinx students and their families.
Based on our debriefing discussion, some members of PusoLA are also a part of the
LGBTQ community. Researchers may want to focus on a subset of the Pilipinx student
population, such as LGBTQ-identifying Pilipinx individuals, to continue to expand upon this
knowledge of campus programs that support the growth of underrepresented student populations.
Additionally, institutions may want to reevaluate their hiring practices and implement policies to
ensure that faculty diversity matches student demographics. Institutions may need to implement
greater support for underrepresented student populations by assigning a staff member who is
similarly identifying and can serve as an advisor for the student group. This staff member can
also advocate for their students’ specific needs. Lastly, this research may also be approached
quantitatively, utilizing surveys as the main source of data. This may capture more of the 1,000
Pilipinx student experiences.
Magkasama
Stories after stories about their experiences were shared as participants described how our
community gatherings encouraged self-reflection, allowed room for them to acknowledge their
love and appreciation for their Pilipinx family members, and echoed how community gatherings
were a safe space where they felt accepted without fear of judgement. With all of these accounts
from our gatherings and the participants’ willingness to be vulnerable in these sessions, I was
able to confirm two things. One, simply showing up to a culturally affirming community
gathering can lead to a flourishing sense of self, healthy interpersonal relationships, and an

75

increased sense of belonging. Two, as a leader in the postsecondary space, I have the
responsibility of creating and expanding upon culturally affirming community gathering spaces.
The following section describes my own principles in creating community gatherings that
specifically targeted the growth of Pilipinx students in higher education. Magkasama – meaning
“together” in Tagalog – is a term coined in collaboration with Dr. Ocampo to describe the
principles for a Pilipinx lived experience grounded in a group counseling experience. In this
study I utilize the principles of magkasama to highlight the ways that Pilipinx identifying
students can come together to make meaning of their experiences. The following are the
principles of magkasama:
1. Just show up.
a. Be present for yourself.
b. Be present for your community.
2. Nurture culturally affirming spaces.
a. Build rapport with existing student-led organizations centered on Pilipinx cultural
celebration.
b. Maintain collaborative mindset when connecting with student-led organization
leadership and members regarding the community gathering process. Include all
members in conversations surrounding preferred topics of discussion.
c. Develop innovative activities to engage participants to continue further
exploration of their Pilipinx identity.
d. Empower participants to develop their own discussion topics and initiate
conversations with Pilipinx family and peers outside of the academic space.

76

e. Create a safe environment for participants where they feel a sense of belonging
and are encouraged to continue to engage in affirming one another’s personal and
academic needs.
As an extension of Pin@y praxis, magkasama aims to build upon the existing
conversations surrounding the Pilipinx student experience. What started as an idea, flourished
into a collaborative space where community gathering participants unpacked their Pilipinx
identity, their relationships with other Pilipinx individuals, and their level of connectedness in
higher education. My engagement in this research was not only an effort to pave the way for
future Pilipinx and Pilipinx American generations to navigate higher education spaces with more
ease, but it was also quite personal as I tried to make sense of and give meaning to the struggles I
experienced in higher education. This research was also a way for me to continue my journey of
self-discovery and personal growth, so I may bring these acquired skills into my work as a leader
in the postsecondary space.

77

Epilogue
Now, I want you to picture this. A girl in a blue dress and a white apron, stumbling
through the forest and she happens to run into a caterpillar who is smoking hookah. If you’re a
Disney fan like me, you know I am referencing Alice in Wonderland (Carroll, 1960). “‘Who are
YOU?’ said the Caterpillar. This was not an encouraging opening for a conversation. Alice
replied, rather shyly, 'I—I hardly know, sir, just at present—at least I know who I was when I got
up this morning, but I think I must have been changed several times since then’” (Carroll, 1960).
This question - who are you - was a source of dread for me because I have gotten into the habit
of assimilating to whatever crowd I found myself in. Just like Alice, I had an idea of who I was,
but it was constantly changing. However, after being in community with PusoLA, tackling topics
that encouraged cultural celebration and personal growth, and after having been in this program
for four years, I’d like to introduce myself. My name is Magnolia Benitez.
I am a daughter of Pilipino immigrants. I love being Pilipina. Being Pilipina means I have
a go-to karaoke song. Being Pilipina means I value my parents’ words of advice and also value
independent thinking. Being Pilipina means I’m constantly teaching my husband Tagalog
phrases like “ang ganda ganda mo” which means “you’re so beautiful”. Being Pilipina means I
show up for my community. Being Pilipina means I recognize that I need to do the necessary
work now so that future generations of Pilipinx students in higher education can navigate higher
education with more ease.
Brene Brown said, “When you get to a place where you understand that love and
belonging, your worthiness, is a birthright and not something you have to earn, anything is
possible” (2019). If that’s true and Pilipinx students in higher education, regardless of what they

78

struggle with, realize that they are worthy of culturally relevant campus resources and worthy of
the opportunity to flourish academically and personally…then, just imagine…
what else could they be worthy of?
As I reflect upon all the circumstances and interactions that have led me to this point, I
am filled with gratitude. I now look back at my higher education journey – from feeling unsure
about my undergraduate major to conducting graduate research – with a new lens of
appreciation. Not only has this process pushed me to grow as an individual, it has also ignited a
new passion within me to further discover and connect with my Pilpinx culture. Although this
specific study has concluded, I look forward to continuing these meaningful conversations with
PusoLA. In typical community gathering fashion, the best way to describe my thesis journey in
its entirety is to connect it to a song.
There are places I remember
All my life, though some have changed
Some forever not for better
Some have gone and some remain
All these places have their moments
With lovers and friends, I still can recall
Some are dead and some are living
In my life, I've loved them all
(Lennon, 1965)
Even though I struggled with my identity as an undergraduate, I recognize how all of those
instances of loneliness and confusion needed to happen in order for me to pursue this research. I
see now how these past experiences all worked out for good, but similar to the message in the
song, I also wait in anticipation for the better that is yet to come. I hold all of these memories in
my heart, both the good and unfavorable…in my life, I’ve loved them all.

79

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Appendix A. Pre-Community Gathering Questionnaire
Facilitator Biography: PusoLA alongside Magnolia Benitez, a graduate student at LAU, will be
hosting a series of optional group counseling sessions aka "community gatherings" throughout
the fall. Faculty will not be present and confidentiality within groups is expected to help create a
safe space for open discussions. This questionnaire is to determine popular topics of discussion
as well as establish meeting dates. By submitting this, you consent to allowing the release of
themes discussed during community gatherings for Magnolia’s thesis project. We hope you will
be able to join us! Deadline: Friday, August 26, 2022
1. Have you participated in group counseling before?
a. Multiple choice answers: Yes/No/Other (short answer)
2. If you answered “yes” for the question above, please rate its effectiveness
a. Multiple choice answers: Very satisfied/Satisfied/Neutral/Dissatisfied/Very
Dissatisfied/Other (short answer)
3. Major/Program of Study (short answer)
4. Do you feel a sense of belonging at your institution?
a. Multiple choice answers: Yes/No/Somewhat/Other (short answer)
5. Do you prefer to meet online, in-person, or a hybrid of both?
a. Multiple choice answers: Online/In-person (snacks will be provided)/Hybrid
6. What days work best for you? (You may select multiple)
a. Checkbox answers: Thursday evening, 6:30pm/Friday evening, 6:30pm/Saturday
morning, 9:30am
7. What topics would you be most interested in discussing? (You may select multiple)

86

a. Checkbox answers: Identity formation – API, AAPI identity/Pilipinx historical
and bicultural impact/Pilipinx student and career development/Pilipinx culture –
food, values, dealing with guilt and shame/Pilipinx representation – film, music,
higher education
8. Suggested topics of discussion (short answer)
9. Dietary restrictions
a. Multiple choice answers: Vegetarian/Vegan/Kosher/Halal/Gluten-
free/None/Other (short answer)

87

Appendix B. Community Gathering - Focus Group Debrief
1. Please write the names of the counselor that will be leading this session. (Include first name
and last name)
● Magnolia Benitez
2. Focus/purpose of the group (explain the rationale for this type of group)
● Gain insight on participants’ experience with group counseling sessions
3. Please list group norms and or rules you would like group members to adhere to throughout
your session below. (Ex: maintain confidentiality, attend groups on time, do not talk about group
members outside of sessions, all members need to participate, no socializing outside of groups
etc.) Feel free to discuss group norms with your co-facilitator and come to a consensus.
● Maintain confidentiality
● Don't interrupt one another (W.A.I.T)
● Be mindful of time when sharing
● Keep an open mind
● Recognize that we all come from different backgrounds regardless of shared experience
as Pilipinx people
● Maintain judgement-free zone
4. Discussion Topics/Questions:
a. What did you enjoy about the group counseling sessions you previously attended?
b. Please share what you have learned about yourself after attending one of the sessions.
c. Please share what you have learned about Pilipinx culture after attending one of the
sessions.
d. Do you feel a sense of belonging in this space?
e. What topic did you enjoy discussing the most?
5. Please describe how you will close the group and thank participants for sharing their
experiences in the group.
● Validation receipts: after every presenter, 1 or 2 other participants will offer words of
validation (what they appreciated about being in community with one another)
6. How will you market this group on campus or in your work setting? (Please list the
strategies you will use to market the group and make sure you get enough members to
participate) List all marketing strategies below.
● Email invite, IG post
7. How will participants be screened to be part of your group?
● Participants will need to be active members of PusoLA

88

Appendix C. Community Gathering Flyers

89

Abstract (if available)

Abstract This qualitative study explores the impact of group counseling on Pilipinx students’ identity formation and sense of belonging at a four-year university. This study aims to understand how group counseling sessions, renamed community gatherings, provide a space for Pilipinx students to connect with their cultural heritage, develop a sense of belonging, and navigate the challenges of higher education. The research used a community-based participatory action (CBPAR) method alongside pakikisama, a culturally relevant model of CBPAR, collecting data through focus group discussions with Pilipinx students who regularly attended community gatherings. Several key themes emerged from the analysis of the data. Through the lens of student development theories and Pin@y Praxis, the findings suggest that community gatherings provide a safe space for Pilipinx students to develop a stronger connection to their cultural heritage, share experiences with peers, and build a sense of connectedness at their institution. The study contributes to the literature on the importance of community gatherings in promoting the well-being and cultural celebration of Pilipinx students in higher education. Recommendations are made for universities to create and sustain more opportunities for Pilipinx students to build community on campus and develop hiring practices that increase faculty diversity.

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Asset Metadata

Creator Benitez, Magnolia (author)

Core Title "Sino ka ba?" The impact of community gatherings on Pilipinx American students' identity formation and sense of belonging in higher education

School Rossier School of Education

Degree Master of Education

Degree Program Education Counseling

Degree Conferral Date 2023-05

Publication Date 03/29/2023

Defense Date 03/16/2023

Publisher University of Southern California (original), University of Southern California. Libraries (digital)

Tag group counseling,Higher education,identity formation,OAI-PMH Harvest,Pilipinx students,sense of belonging

Format theses (aat)

Language English

Contributor Electronically uploaded by the author (provenance)

Advisor Ocampo, Atheneus (committee chair), Banuelos, Sheila (committee member), Lovano McCann, Erica (committee member)

Creator Email benitez.magnolia@gmail.com,magnolib@usc.edu

Permanent Link (DOI) https://doi.org/10.25549/usctheses-oUC112850435

Unique identifier UC112850435

Identifier etd-BenitezMag-11533.pdf (filename)

Legacy Identifier etd-BenitezMag-11533

Document Type Thesis

Format theses (aat)

Rights Benitez, Magnolia

Internet Media Type application/pdf

Type texts

Source 20230330-usctheses-batch-1013 (batch), University of Southern California (contributing entity), University of Southern California Dissertations and Theses (collection)

Access Conditions The author retains rights to his/her dissertation, thesis or other graduate work according to U.S. copyright law. Electronic access is being provided by the USC Libraries in agreement with the author, as the original true and official version of the work, but does not grant the reader permission to use the work if the desired use is covered by copyright. It is the author, as rights holder, who must provide use permission if such use is covered by copyright. The original signature page accompanying the original submission of the work to the USC Libraries is retained by the USC Libraries and a copy of it may be obtained by authorized requesters contacting the repository e-mail address given.

Repository Name University of Southern California Digital Library

Repository Location USC Digital Library, University of Southern California, University Park Campus MC 2810, 3434 South Grand Avenue, 2nd Floor, Los Angeles, California 90089-2810, USA

Repository Email cisadmin@lib.usc.edu