is there one american experience essay

• Teaching Resources
• Upcoming Events
• On-demand Events

What Does It Mean to “Be American?”

• Social Studies
• Democracy & Civic Engagement
• facebook sharing
• email sharing

In 2014, New York Times reporter Damien Cave traveled the length of highway I-35, which runs south to north through the middle of the United States, for his “The Way North” project. Along the way, he asked 35 people, “What does it mean to be American?” These are some of their answers. 1

Becoming American means following the rules. It means respecting your  neighbors, in your own neighborhood. —Francine Sharp, 73, retired teacher in Kansas (born in Kansas) If you work hard, you get good things in life. —José, college student/roofer; immigrant without legal status in Tulsa, Oklahoma (born in Mexico) Being American is making a change, and making good changes. Being American is being welcoming, being caring about other people, being proud of the country. And it’s forgiveness. It’s not holding grudges on anything—I mean, where’s that going to get you? —Natalie Villafranca, 14, in Texas (born in Dallas) Being American means protection by the law. Anyone can say whatever they want and, even if I don’t agree with them, they’re still protected by the law it’s my job to enforce. That’s their freedom. That’s their right. —Sean Larkin, 40, sergeant with Tulsa Police Department’s gang unit in Tulsa, Oklahoma (born in Virginia) Being American is red, white and blue and being free. It doesn’t matter what language you speak; if you’re born in America, you’re still American. No matter what you look like, no matter what. —Sebastien de la Cruz, 12, student who gained attention, and backlash, when he sang the national anthem during the 2013 NBA finals in a mariachi outfit (born and lives in San Antonio) I want all girls, especially girls of color, to know that they can be a part of science. And more than that, they can be leaders in science. I want them to know that, because I know that I am America. That I am science. I’m just the part that people refuse to recognize. 2 —Taylor R., 13, speaking about her ambitions at the March for Science in April 2017 The following excerpts are from other Americans discussing what they think it means to “be American.” Among these voices are historians and writers who think about this topic a lot, as well as individuals from other walks of life who participated in a discussion for the documentary film A More Perfect Union . 3 Precisely because we are not a people held together by blood, no one knows who an American is except by what they believe. It's important that we do know our history, because our history is the source of our Americanness. —Historian Gordon Wood When people wrote "All men are created equal," they really meant men; but they didn't mean any other men except white men who owned land. That's what they meant. But because the ideas are powerful, there's no way that they could get away with holding to that. It's not possible when you have an idea that's as powerful and as revolutionary as a country founded on the idea that just because you're in the world, just because you're here, you have a right to certain things that are common to all humanity. That's really what we say in those documents. The idea that we begin the Constitution with, "We, the People" . . . even though they didn't mean me! They had no idea I'd ever want to make a claim on that. And they'd have been horrified if they'd known that any of us would. But you can't let that powerful an idea out into the world without consequences. —Writer Rosemary Bray The American Dream has no meaning for me. What it was founded on, the Constitution and the Bill of Rights, in many ways I feel are used as billy clubs against minorities and cultural minorities, whether they be gay, or different in any way from the norm in this country. I, for example, don't think I'd like to go to California because of what I look like. I could be pulled over and carded, and I would have to prove my ancestry. And look how long my family has been in northern New Mexico. Ten to twelve generations! —Vicente Martinez

• 1 All quotes except the last one (by Taylor R.) are from “ Day 39: On Being American ” (The Way North), New York Times , May 17, 2014.
• 2 “ March for Science Earth Day 2017 Speaker - Taylor Richardson ", YouTube video, 1:15, posted by EARTHDAYORG, Apr 24, 2017.
• 3 All quotes are from the online companion materials to the documentary A More Perfect Union (Arcadia Pictures, 1997), available at PBS website .

Supporting Materials

• document What Does It Mean to “Be American?” – PDF
• document What Does It Mean to “Be American?” – Doc

How to Cite This Reading

Facing History & Ourselves, “ What Does It Mean to “Be American?” ”, last updated June 17, 2017.

You might also be interested in…

10 questions for the future: student action project, 10 questions for the present: parkland student activism, the union as it was, radical reconstruction and the birth of civil rights, expanding democracy, voting rights in the united states, my part of the story: exploring identity in the united states, the struggle over women’s rights, equality for all, protesting discrimination in bristol, how to read the news like a fact checker, the devastation of war, inspiration, insights, & ways to get involved.

Literature and History in the American Experience Essay

• To find inspiration for your paper and overcome writer’s block
• As a source of information (ensure proper referencing)
• As a template for you assignment

Introduction

In the pages of history and numerous literary canons in American experience there lies a terrain of societal upheaval and unrest that addresses the questions of segregation and racist philosophy underlying the mainstream dynamics of the American dream. How the American society has undergone the faces of changes in society and the interpretation thereof shapes the very structure and function-ability of a literary text.

The American literature has been reflective of the North American demographic and political divide rather than unification in case of literary transaction. A new and unique socio political identity and the aftermath of the diverse cultural chemistry are also tentative at the juncture of any possible creation. The different and variegated space of experiences of diverse cultural and ethnic groups seeks to root themselves to different traditions and belief systems generated by the organizations they belong to. This multiplicity of voices brushing against each other can drift towards a continental divide. In this paper, I would like to address the issues related to racism, individualism and freedom juxtaposed in the literary discourse of ‘Flight To Canada’ by Ishmael Reed, ‘Another Country’ by James Baldwin, ‘If He Hollers Let Him Go’ by Chester Himes.

Literature and history in American experience

In Ishmael Reed’s novel Flight To Canada the protagonist Raven Quickskill represents a runaway slave who is also an activist, an embodiment of the native Black American myth. Raven who’s the synonym for black is the placeholder of resilience and aesthetics. He’s the trickster of African American oral tradition. The name Quickskill is also denotative of the creativity associated with his profession and in his first name addresses to the racial flavor in order to transgress it. Raven’s escape to Canada and his metaphorical identification with the raven myth circulated in the Tlinglit Indians of Alaska compounds the slave owner’s plea to the president of America. He accused him of forging freedom papers and the owner was also vocal about the Voodoo tricks that Raven has reciprocated with in lieu of the literacy drive.

In Another Country by James Baldwin the major predilection of Modern American Literature to slide around the separating drive has been worked upon. The melting pot syndrome of America which proposes an America with different compartmentalization of distinguishing and clashing voices would relate to the innate African American experiences. Based in New York, the story of Another Country somewhat builds into it an air of the melting pot which is gradually becoming cold. What has been the sweet proposition of congregation of the flurry of the immigrants flooding the American landscape for more than centuries, to identify them with the mainstream American dream, to merge them into the dialectics of freedom and unity was not going to be the working hypothesis for the novel at least. The character of Rufus Scott, a Harlem jazz musician rummaging into the city of New York creates a new space for the Black American identity characterized with contraventions of different relations. Rufus’s suicide is also rooted to this plain of cold meting pot.

The sense of belonging drifts towards the land of the forefathers and to accommodate oneself in the conflicting plain of segregating glances and identity crisis also posit themselves into the conjectural point of historical dynamics. What is another country in this very novel! Baldwin contemplates on the ghetto culture of the native African American descendants who like the little Italy are giving themselves to the notion of creating a sub territory, a minuscule country of their own and Baldwin is also reflective of many such countries that are psychological creations of the other residents. The countries that dwell in the minds of the people like Rufus and Leona are very much different from the cold embraces of the pot with its segregating population. The voice of the individual sometimes surpasses the prejudices of historical adjacency. America as seen from the eyes of Rufus clearly reflects the voice of the individual who’s separated from the main discursive plain with his experiences as a Black American and vouches for his feelings of an outsider, a loner in disguise.

In Chester Hime’s If He Hollers Let Him Go, the character of Bob Jones sounds like the alter ego, a half autobiographical creation of the African American writer who was amongst the numerous African Americans who moved to the Los Angeles in the period of the second World War. This move of the over pouring migrants was going to double the existing Black population in the southern Californian block of America. The racial anguish and the grievances generated from his experiences of a sordid childhood, his years in prison could not live up to his anticipation of a relaxed negotiation for racial relationships generated from the shortage of labor in the defense plants. In his autobiography Himes pours his voice of racial discomfort and it’s somehow was going to shape the life of Bob Jones. How Himes tried to transgress the notion of race and community, ethnicity is evident from the credible portrayal of Bob Jones. Himes confessed the predicaments of the Black people of Los Angeles who were subjected to the treatment much the same way as they were treated in the Sothern blocks. The underlying hypocrisy of the White American discourse who were courteous enough to ask for “Nigger, ain’t we good to you?”

There were the galore of economic promises burdened with the inherent dream of racial hatred and intolerance, the unmasking American dream, the state sponsored racism are deeply embedded in the character of Bob Jones, who’s struggling to synthesize them all. The historical conjecture of the Second World War induced paralytic condition forced Bob to the point of nativism to be thrown on the faces of the enemy forces of Japan.

The novel is a document of the historical ruptures and upturns in the context of the Los Angeles wartime saga. The wartime economy bursting with the promises of political and financial opportunities leads Bob into the broken neighborhood replete with the enthusiastic and elaborated dreams of the millions of the African Americans who’s looking at the prospect of the war induced boom straight. The 1940s historical chronicles of the labor relationships and the analysis of the labor organizations can lead us to the dawning civil rights movement of the Black American people. It gradually steps onto the precarious zone of the third world movements of the following decades. The picture of Los Angeles in the face of such an upheaval twisting in the aftermath of the war is denotative of the emerging Black Popular Front. Himes literary engagement with the events of the 1940s war inflicted Los Angeles in If He Hollers Let Him Go begins to crystallize in the relationships of the Black American Communities with the Japanese American internment.

The historical cursors that regulate the movement of the novel are set in the historical plane of the 1940s America where innumerable Japanese Americans are forced to flee the land in the wartime aftermath of the Second World War How the vision of the city of Los Angeles changes with the changing times are reflected in the narrative flow. It also recreates the backlash experiences of the jilted Mexican Americans who bore the worst racial blows in the Zoot Suit Riots. The character of Bob Jones is deeply affected with the trauma of the ill wind that was lashing against the plane of Los Angeles. He could identify himself in the same apocalyptical destiny of the evacuated Japanese Americans and the predicaments of the thwarted Mexican Americans. The reverberating drums of the Mexican American youth could also situate him in the hinterland of the American dream worked up with the racial anguishes. The fear of evacuation is tremendously overwhelming in Bob Jones who could dream of nothing but the paralytic fear of experiencing the same destiny in times to come. He twists in anticipation in his mysterious dreams about a dog and inquires about the approaching time, the dangerous beats.

He can feel the rising and prostrating voice within him that disowns any allegiance to the racial slurs and segregation intensified by the incessant drumbeats of the Mexican Americans and the evacuated suddenness by the Japanese Americans. All of them situate themselves in the plain opposite to the American dream and the inherent reciprocation of the pledges and promises thereof. It questions the very patriotic dream revisited by the wartime crisis, an act of displacement in defense of the maintenance of sanctity of the nation. There is no escape for Bob Jones, even if it includes any possibility of such escape from such maddening nightmares it would only aggregate the fear and loss and humiliation.

The voices discussed so far gets resonate to the pulses of the symptomatic historical negotiations and their inclinations to a possibility of escape. It defines the precarious zone of a legitimate discourse in which Bob Jones, Raven Quickskill and Rufus move along answering the lapse. Sometimes they contemplates suicide as the suitable means to escape and sometimes they are just as positive and optimistic as Bob Jones whose escape, if was granted, could change the face of the parallel American Literature.

American fictional discourse

Burrough’s Naked Lunch is the controversial novel. The author was considered as a critical artist of the twentieth century literary discourse, identified both as a voice of failure and un-surpassing. His work Naked Lunch is also situated in such precarious anchor point. The novel was first published in the year 1959 and very much related with the period of his life and the historical forces that were tormenting the canvas of racial experiences. He was drawing up the accounts of everyday life, collapsed in the routines, during his stay at the Harvard. There were varied responses following the publication of the Naked Lunch with some of the howling comments to greet the book. The author here sarcastically elopes into giving out a critique of the social systems and the satirical failure of the political face but inherent in his discourse of sordid commentaries there lies am appreciation of the human potentialities. The various obsessions that are relevant in the Naked Lunch are to throw a protest and to place the individualistic voice ahead of the conventional dynamics.

Black no more represented the American contradiction of throwing up a debate as to the racial subjugation, the socio cultural space dealing with the so called harmony of the national character. The writer Schuyler was efficient in dealing with the African American dilemma in the plain of the American elaborate dream of conflating interests and he was vocal enough of the racial cultural drift in the geo political identity of the body of mainstream America. The lofty promises of relaxed racial restriction and the proposed paradigm of eased out economic and political order could only point out to the baseless claims culminating into social contradictions related to Black identity.

The racial hysteria and the satirical critique of the Black destiny was bound to show its face in the narrative flow which tempted the paranoia of the politicians, historians, anthropologists and at the same time it also relates to the Harlem renaissance artists and intellectuals of the time who were caught in the throes of the hysteria symptomatic and enmeshed with the essentialist and primitive rhetoric.

The novel is reflective about the ways it generate a critique of capitalism that was responsible for the ultimate backlash of the Black American, for the racial unrest and the mask for exploitative mannerisms. In the broad space it was going to be the conservative’s verdict of disowning any such possibility of cultural conflation discarding the very symbols denotative of the whiteness and the blackness. No cultural discourse can assign itself to the functioning of the racial markers which are instable and unreliable. The structure of the novel deals with the inherent dichotomy of these markers flowing as leitmotifs to ultimately identify them with the emerging market economy. It was a destabilizing drive to ignore and disown any cultural racial harmonization and semblances in tradition, practices. Individual identities were questioned time and again.

The Adventures of Huckleberry Finn is considered to be the canonical creation by Mark Twain in the history of American literature. Mark Twain deployed many characters to work up the humanity of the Black Americans though Huck Finn is often considered to be the racist in the dominant discourse. Huck Finn, according to many critic historians has been responsible for the changes to the American society. But somewhere the innate grasp of racism is prominent in the narrative plane. The character of Jim as introduced by Mark Twain is the parallel flow of the African American stream and the face of the denying humanity. The voices of the young adolescents are merged in the fleeting reflections of the pre civil war experiences as in Huck Finn.

Huck Finn was deliberately tried by Aunt Polly to make him civilized as he was hovering around the prospect of understand Jim and his ways. Though sometimes it was not an easy going task to converse and coordinate with the experiences of the other, this fiction represents the typical 1800 air of America, who’s striving to become one nation and one aspiration. Huck stands apart in the face of dominant racial prejudices. Jim is the typical of the demeaning existence of a man, worked up by the intensifying racial segregation negating the Blacks to the rights they were constitutionally entitled to, with the growing pangs of alienation.

The various faces of sub cultures as in the Naked Lunch is very much akin to the subversion of the conventional notions, as pairing itself with the echoing challenge in Black No More. The basic workings of the human psychology that is never negated but often enervating and unsettling makes the very theme of the novel. Burrough is ever insistent of the human conditions that live amongst the variegated and critical assimilation of the parallel dialectics of the counter culture morons, the hippies, the freaks and the kind. The author wants his readers to delve into the disseminating and problematic of a journey to the life of an addict who’s recently come out of the spell of the heroin. He goes on developing and engineering the difficult and incredible precincts which are usually forbidden to the respected citizens of the nation. There lies some degree of conformity in the three narrative works as in Black No More, and Naked Lunch and the tendency to redress and subvert the narrative challenging the difficult paradigms of racial experiences in the mainstream discourses.

Naked Lunch started with the fleeing drug dealer in his convoluted and disconcerting drive to escape the police. He journeys from America to the plains of Mexico and during this time he meets the different sub cultural groups who are meant to write a parallel social discourse of homosexuals and freaks. Like Black No More here also the writer hints on the paranoia and hysterias of the governments and psychiatrists to regulate the population. The novel also stands in the historical conjecture of the 1950s around the ethos and the socio cultural air of that particular time period as resonated in another creation Black No More. How the conception of modern society is increasingly vitiated is documented in Naked Lunch as well as Black No More. Huck Finn though situated in diachronically diverse plane, also calls for a change, assumed in a seemingly naïve adolescent dialectic.

• Chester Himes, If He Hollers Let Him Go, Thunder’s Mouth Press (1995)
• George S. Schuyler, Black No More: A Novel, Modern Library; New edition edition (1999)
• Ishmael Reed, Flight to Canada, Scribner (1998)
• James Baldwin, Another Country, Vintage (1992)
• Mark Twain, The Adventures of Huckleberry Finn, Create Space (2008)
• William S. Burroughs, Naked Lunch, Grove Press (1992).
• "The Storm" by Kate Chopin and Critical Article
• Fear and Loathing in Las Vegas by Hunter S. Thompson
• The Reflection of Twain's Views on Racism in Huck Finn
• How “The Adventures of Huckleberry Finn” Addresses Slavery
• Literary Criticism on Adventures of Huckleberry Finn
• Hero and Its Definitions According to Elizabeth Berg
• The Origins of Poetry of Famous Americans Artists
• “On the Sidewalk Bleeding” Story by Evan Hunter
• “In Dubious Battle” Novel by John Steinbeck
• Blind in Raymond Carver’s “Cathedral” Book
• Chicago (A-D)
• Chicago (N-B)

IvyPanda. (2021, October 19). Literature and History in the American Experience. https://ivypanda.com/essays/literature-and-history-in-the-american-experience/

"Literature and History in the American Experience." IvyPanda , 19 Oct. 2021, ivypanda.com/essays/literature-and-history-in-the-american-experience/.

IvyPanda . (2021) 'Literature and History in the American Experience'. 19 October.

IvyPanda . 2021. "Literature and History in the American Experience." October 19, 2021. https://ivypanda.com/essays/literature-and-history-in-the-american-experience/.

1. IvyPanda . "Literature and History in the American Experience." October 19, 2021. https://ivypanda.com/essays/literature-and-history-in-the-american-experience/.

Bibliography

IvyPanda . "Literature and History in the American Experience." October 19, 2021. https://ivypanda.com/essays/literature-and-history-in-the-american-experience/.

Stanford University

What Does It Mean to Be an American?: Reflections from Students (Part 5)

The following is Part 5 of a multiple-part series. To read previous installments in this series, please visit the following articles: Part 1 , Part 2 , Part 3 , Part 4 .

On December 8, 2020, January 19, 2021, March 16, 2021, and May 18, 2021, SPICE posted four articles that highlight reflections from 33 students on the question, “What does it mean to be an American?” Part 5 features eight additional reflections.

The free educational website “ What Does It Mean to Be an American? ” offers six lessons on immigration, civic engagement, leadership, civil liberties & equity, justice & reconciliation, and U.S.–Japan relations. The lessons encourage critical thinking through class activities and discussions. On March 24, 2021, SPICE’s Rylan Sekiguchi was honored by the Association for Asian Studies for his authorship of the lessons that are featured on the website, which was developed by the Mineta Legacy Project in partnership with SPICE.

Since the website launched in September 2020, SPICE has invited students to review and share their reflections on the lessons. Below are the reflections of eight students. The reflections below do not necessarily reflect those of the SPICE staff.

Giyonna Bowens, Texas Growing up as a military brat, with my father being a retired sergeant major (SGM) of 30 years, I realized that there is so much to explore in the world, and behind every face, there is a story. It has taught me to be an open-minded individual and to look past racial/socio-economic stereotypes and to truly get to know people for who they are. While being an African American female has inspired me to speak up against racial and social injustice, it has ingrained in me that anyone can do anything they set their minds to, so long as they have a strong work ethic and a positive attitude. What it means to be an American to me is to be educated on other cultures and ethnicities, to fight against gender inequality, and to accept people, no matter their sexuality/gender identity, to progress forward in America.

Austin Akira Fujimori, California My family loves to travel, so I have been able to experience and observe different types of people and cultures across the world. Because of my Chinese and Japanese heritage, I have frequently visited Japan and China, where it seems that traditional culture has had a very strong effect on people. Based in part on how their citizens dressed and acted, I could easily tell that there was a distinct difference between Chinese and Japanese people. In the U.S., there doesn’t seem to be a dominant culture that influences people. Because America is so diverse, many cultures are brought to the table, allowing people born in the U.S. to live without the influence of one dominant culture. For me, to be American is to be unique, to be born with the freedom to be whoever you want to be.

Eddie Shin Fujimori, California Being born in a family that comes from China and Japan, I have often considered other countries’ views of Americans. Confidence especially has always stood out as an essential part of what it means to be American. In my experience, this confidence is usually interpreted by people in other countries to be haughty and arrogant. However, I don’t see this “overconfidence” as negative. The trait is directly correlated to Americans strongly believing that working towards what they believe in—as evidenced in the Black Lives Matter movement in response to the murder of George Floyd and the anti-Asian hate protests following the rise of hate crimes against Asian Americans—can lead to considerable amounts of change. Being American means having the confidence to aspire towards a better society, knowing that we can have an enormous influence on the rules and laws passed.

Nāliʻipōʻaimoku Harman, Hawaii He Hawaiʻ i au. I identify as a Native Hawaiian, but I am of mixed race. The word American has little to no cultural relevance to me. The truth is, I do live in the United States but the American ways don’t match up with my life, how I think and what our traditions and values are. Every day, I wake up and speak Hawaiian, not English, with my family. When I watch the television and see people refusing to wear masks citing individual rights as justification, I feel angry. I am in the habit of wearing a mask in public and even when meeting with family because I know that others’ safety is more important than my personal discomfort. My choices affect others, and my successes are not mine alone.

Lanakila Jones, Hawaii Being American to me is about having freedom in doing what I love. It’s being able to express myself in the ways I want to. As a Hawaiian, I am truly aware of the history of our nation. Our Queen, Liliʻuokalani, fought her hardest for her people and her beloved nation until the end. As a Hawaiian living in America, I value her integrity and feel the need to pursue it. We need to implement change to stop the ongoing challenges of today. We can’t change the past, we can only build a better present. Being American to me not only means grasping the thought of change, but actually engaging in it to primarily stop ongoing hatred amongst the citizens of our country. To be American means to fulfill equity amongst us to be greater.

Violet Lahde, California For me being American means assurance; a positive declaration intended to give confidence; a promise. As many of us have learned through our years living in America, we bear many privileges that others don’t, whether inside or outside of our borders. While we may still be fighting for those who can’t, I can still say America has offered me many opportunities, along with a feeling of freedom. This America isn’t and may never be perfect, but holds promise for the future. It allows me to have confidence in anything I want to achieve or change. So regardless of the injustice and prejudice that has become so apparent, I can say I am grateful for the safety and optimism America allows me to have.

Kristine Pashin, California If I asked you to draw an American, who would you draw? At its core, America is a country nurtured by unique individuals who foster ethnic and cultural diversity. As the daughter of two Bulgarian immigrants, I’ve oscillated between being “too American” and “not American enough.” To avoid confusion, I got used to separating my Bulgarian American identity into two personas. When I wore my nosia (a traditional folk outfit), I considered myself Bulgarian; in Western clothes, I was American. However, I realized that my outfits were a guise—covering up insecurities about my identity. An “American” isn’t someone who can simply be identified by their appearance, as we cannot typify America with one identity. Thus, there is no way to draw an American, but I wouldn’t have it any other way.

Ernesto Saenz Peña, California To me, “being an American” means being open-minded to new ideas and change. My teachers would always stress the importance of these qualities. Embracing these qualities has allowed me to learn about the diverse cultures in America. I learned Spanish from a young age, and it has allowed me to not only communicate with my parents and family in Mexico, but also has allowed me to see different points of view from others outside of and within America. Seeing other points of view has helped us to bring about changes throughout our history. For example, we abolished slavery, created more rights for farmworkers, and we continue to push against systemic racism. Being American means that we can speak up against what we think is wrong without fear of being punished.

What Does It Mean to Be an American?: Reflections from Students (Part 4)

Spice’s rylan sekiguchi is the 2021 franklin r. buchanan prize recipient, what does it mean to be an american: a webinar for educators, february 20, 2021, 10am pst.

• Current Issue
• Past Issues
• Get New Issue Alerts
• American Academy of Arts 
and Sciences

What does it mean to be an American?

Sarah Song, a Visiting Scholar at the Academy in 2005–2006, is an assistant professor of law and political science at the University of California, Berkeley, and the author of Justice, Gender, and the Politics of Multiculturalism (2007). She is at work on a book about immigration and citizenship in the United States.

It is often said that being an American means sharing a commitment to a set of values and ideals. 1 Writing about the relationship of ethnicity and American identity, the historian Philip Gleason put it this way:

To be or to become an American, a person did not have to be any particular national, linguistic, religious, or ethnic background. All he had to do was to commit himself to the political ideology centered on the abstract ideals of liberty, equality, and republicanism. Thus the universalist ideological character of American nationality meant that it was open to anyone who willed to become an American. 2

To take the motto of the Great Seal of the United States, E pluribus unum – "From many, one" – in this context suggests not that manyness should be melted down into one, as in Israel Zangwill's image of the melting pot, but that, as the Great Seal's sheaf of arrows suggests, there should be a coexistence of many-in-one under a unified citizenship based on shared ideals.

Of course, the story is not so simple, as Gleason himself went on to note. America's history of racial and ethnic exclusions has undercut the universalist stance; for being an American has also meant sharing a national culture, one largely defined in racial, ethnic, and religious terms. And while solidarity can be understood as "an experience of willed affiliation," some forms of American solidarity have been less inclusive than others, demanding much more than simply the desire to affiliate. 3 In this essay, I explore different ideals of civic solidarity with an eye toward what they imply for newcomers who wish to become American citizens.

Why does civic solidarity matter? First, it is integral to the pursuit of distributive justice. The institutions of the welfare state serve as redistributive mechanisms that can offset the inequalities of life chances that a capitalist economy creates, and they raise the position of the worst-off members of society to a level where they are able to participate as equal citizens. While self-interest alone may motivate people to support social insurance schemes that protect them against unpredictable circumstances, solidarity is understood to be required to support redistribution from the rich to aid the poor, including housing subsidies, income supplements, and long-term unemployment benefits. 4 The underlying idea is that people are more likely to support redistributive schemes when they trust one another, and they are more likely to trust one another when they regard others as like themselves in some meaningful sense.

Second, genuine democracy demands solidarity. If democratic activity involves not just voting, but also deliberation, then people must make an effort to listen to and understand one another. Moreover, they must be willing to moderate their claims in the hope of finding common ground on which to base political decisions. Such democratic activity cannot be realized by individuals pursuing their own interests; it requires some concern for the common good. A sense of solidarity can help foster mutual sympathy and respect, which in turn support citizens' orientation toward the common good.

Third, civic solidarity offers more inclusive alternatives to chauvinist models that often prevail in political life around the world. For example, the alternative to the Nehru-Gandhi secular definition of Indian national identity is the Hindu chauvinism of the Bharatiya Janata Party, not a cosmopolitan model of belonging. "And what in the end can defeat this chauvinism," asks Charles Taylor, "but some reinvention of India as a secular republic with which people can identify?" 5 It is not enough to articulate accounts of solidarity and belonging only at the subnational or transnational levels while ignoring senses of belonging to the political community. One might believe that people have a deep need for belonging in communities, perhaps grounded in even deeper human needs for recognition and freedom, but even those skeptical of such claims might recognize the importance of articulating more inclusive models of political community as an alternative to the racial, ethnic, or religious narratives that have permeated political life. 6  The challenge, then, is to develop a model of civic solidarity that is "thick" enough to motivate support for justice and democracy while also "thin" enough to accommodate racial, ethnic, and religious diversity.

We might look first to Habermas's idea of constitutional patriotism (Verfassungspatriotismus). The idea emerged from a particular national history, to denote attachment to the liberal democratic institutions of the postwar Federal Republic of Germany, but Habermas and others have taken it to be a generalizable vision for liberal democratic societies, as well as for supranational communities such as the European Union. On this view, what binds citizens together is their common allegiance to the ideals embodied in a shared political culture. The only "common denominator for a constitutional patriotism" is that "every citizen be socialized into a common political culture." 7

Habermas points to the United States as a leading example of a multicultural society where constitutional principles have taken root in a political culture without depending on "all citizens' sharing the same language or the same ethnic and cultural origins." 8  The basis of American solidarity is not any particular racial or ethnic identity or religious beliefs, but universal moral ideals embodied in American political culture and set forth in such seminal texts as the Declaration of Independence, the U.S. Constitution and Bill of Rights, Abraham Lincoln's Gettysburg Address, and Martin Luther King, Jr.'s "I Have a Dream" speech. Based on a minimal commonality of shared ideals, constitutional patriotism is attractive for the agnosticism toward particular moral and religious outlooks and ethnocultural identities to which it aspires.

What does constitutional patriotism suggest for the sort of reception immigrants should receive? There has been a general shift in Western Europe and North America in the standards governing access to citizenship from cultural markers to values, and this is a development that constitutional patriots would applaud. In the United States those seeking to become citizens must demonstrate basic knowledge of U.S. government and history. A newly revised U.S. citizenship test was instituted in October 2008 with the hope that it will serve, in the words of the chief of the Office of Citizenship, Alfonso Aguilar, as "an instrument to promote civic learning and patriotism." 9 The revised test attempts to move away from civics trivia to emphasize political ideas and concepts. (There is still a fair amount of trivia: "How many amendments does the Constitution have?" "What is the capital of your state?") The new test asks more open-ended questions about government powers and political concepts: "What does the judicial branch do?" "What stops one branch of government from becoming too powerful?" "What is freedom of religion?" "What is the 'rule of law'?" 10

Constitutional patriots would endorse this focus on values and principles. In Habermas's view, legal principles are anchored in the "political culture," which he suggests is separable from "ethical-cultural" forms of life. Acknowledging that in many countries the "ethical-cultural" form of life of the majority is "fused" with the "political culture," he argues that the "level of the shared political culture must be uncoupled from the level of subcultures and their prepolitical identities." 11  All that should be expected of immigrants is that they embrace the constitutional principles as interpreted by the political culture, not that they necessarily embrace the majority's ethical-cultural forms.

Yet language is a key aspect of "ethical-cultural" forms of life, shaping people's worldviews and experiences. It is through language that individuals become who they are. Since a political community must conduct its affairs in at least one language, the ethical-cultural and political cannot be completely "uncoupled." As theorists of multiculturalism have stressed, complete separation of state and particularistic identities is impossible; government decisions about the language of public institutions, public holidays, and state symbols unavoidably involve recognizing and supporting particular ethnic and religious groups over others. 12 In the United States, English language ability has been a statutory qualification for naturalization since 1906, originally as a requirement of oral ability and later as a requirement of English literacy. Indeed, support for the principles of the Constitution has been interpreted as requiring English literacy. 13 The language requirement might be justified as a practical matter (we need some language to be the common language of schools, government, and the workplace, so why not the language of the majority?), but for a great many citizens, the language requirement is also viewed as a key marker of national identity. The continuing centrality of language in naturalization policy prevents us from saying that what it means to be an American is purely a matter of shared values.

Another misconception about constitutional patriotism is that it is necessarily more inclusive of newcomers than cultural nationalist models of solidarity. Its inclusiveness depends on which principles are held up as the polity's shared principles, and its normative substance depends on and must be evaluated in light of a background theory of justice, freedom, or democracy; it does not by itself provide such a theory. Consider ideological requirements for naturalization in U.S. history. The first naturalization law of 1790 required nothing more than an oath to support the U.S. Constitution. The second naturalization act added two ideological elements: the renunciation of titles or orders of nobility and the requirement that one be found to have "behaved as a man . . . attached to the principles of the constitution of the United States." 14  This attachment requirement was revised in 1940 from a behavioral qualification to a personal attribute, but this did not help clarify what attachment to constitutional principles requires. 15 Not surprisingly, the "attachment to constitutional principles" requirement has been interpreted as requiring a belief in representative government, federalism, separation of powers, and constitutionally guaranteed individual rights. It has also been interpreted as disqualifying anarchists, polygamists, and conscientious objectors for citizenship. In 1950, support for communism was added to the list of grounds for disqualification from naturalization – as well as grounds for exclusion and deportation. 16 The 1990 Immigration Act retained the McCarthy-era ideological qualifications for naturalization; current law disqualifies those who advocate or affiliate with an organization that advocates communism or opposition to all organized government. 17 Patriotism, like nationalism, is capable of excess and pathology, as evidenced by loyalty oaths and campaigns against "un-American" activities.

In contrast to constitutional patriots, liberal nationalists acknowledge that states cannot be culturally neutral even if they tried. States cannot avoid coercing citizens into preserving a national culture of some kind because state institutions and laws define a political culture, which in turn shapes the range of customs and practices of daily life that constitute a national culture. David Miller, a leading theorist of liberal nationalism, defines national identity according to the following elements: a shared belief among a group of individuals that they belong together, historical continuity stretching across generations, connection to a particular territory, and a shared set of characteristics constituting a national culture. 18  It is not enough to share a common identity rooted in a shared history or a shared territory; a shared national culture is a necessary feature of national identity. I share a national culture with someone, even if we never meet, if each of us has been initiated into the traditions and customs of a national culture.

What sort of content makes up a national culture? Miller says more about what a national culture does not entail. It need not be based on biological descent. Even if nationalist doctrines have historically been based on notions of biological descent and race, Miller emphasizes that sharing a national culture is, in principle, compatible with people belonging to a diversity of racial and ethnic groups. In addition, every member need not have been born in the homeland. Thus, "immigration need not pose problems, provided only that the immigrants come to share a common national identity, to which they may contribute their own distinctive ingredients." 19

Liberal nationalists focus on the idea of culture, as opposed to ethnicity or descent, in order to reconcile nationalism with liberalism. Thicker than constitutional patriotism, liberal nationalism, Miller maintains, is thinner than ethnic models of belonging. Both nationality and ethnicity have cultural components, but what is said to distinguish "civic" nations from "ethnic" nations is that the latter are exclusionary and closed on grounds of biological descent; the former are, in principle, open to anyone willing to adopt the national culture. 20

Yet the civic-ethnic distinction is not so clear-cut in practice. Every nation has an "ethnic core." As Anthony Smith observes

[M]odern "civic" nations have not in practice really transcended ethnicity or ethnic sentiments. This is a Western mirage, reality-as-wish; closer examination always reveals the ethnic core of civic nations, in practice, even in immigrant societies with their early pioneering and dominant (English and Spanish) culture in America, Australia, or Argentina, a culture that provided the myths and language of the would-be nation. 21

This blurring of the civic-ethnic distinction is reflected throughout U.S. history with the national culture often defined in ethnic, racial, and religious terms. 22

Why, then, if all national cultures have ethnic cores, should those outside this core embrace the national culture? Miller acknowledges that national cultures have typically been formed around the ethnic group that is dominant in a particular territory and therefore bear "the hallmarks of that group: language, religion, cultural identity." Muslim identity in contemporary Britain becomes politicized when British national identity is conceived as containing "an Anglo-Saxon bias which discriminates against Muslims (and other ethnic minorities)." But he maintains that his idea of nationality can be made "democratic in so far as it insists that everyone should take part in this debate [about what constitutes the national identity] on an equal footing, and sees the formal arenas of politics as the main (though not the only) place where the debate occurs." 23

The major difficulty here is that national cultures are not typically the product of collective deliberation in which all have the opportunity to participate. The challenge is to ensure that historically marginalized groups, as well as new groups of immigrants, have genuine opportunities to contribute "on an equal footing" to shaping the national culture. Without such opportunities, liberal nationalism collapses into conservative nationalism of the kind defended by Samuel Huntington. He calls for immigrants to assimilate into America's "Anglo- Protestant culture." Like Miller, Huntington views ideology as "a weak glue to hold together people otherwise lacking in racial, ethnic, or cultural sources of community," and he rejects race and ethnicity as constituent elements of national identity. 24 Instead, he calls on Americans of all races and ethnicities to "reinvigorate their core culture." Yet his "cultural" vision of America is pervaded by ethnic and religious elements: it is not only of a country "committed to the principles of the Creed," but also of "a deeply religious and primarily Christian country, encompassing several religious minorities, adhering to Anglo- Protestant values, speaking English, maintaining its European cultural heritage." 25 That the cultural core of the United States is the culture of its historically dominant groups is a point that Huntington unabashedly accepts.

Cultural nationalist visions of solidarity would lend support to immigration and immigrant policies that give weight to linguistic and ethnic preferences and impose special requirements on individuals from groups deemed to be outside the nation's "core culture." One example is the practice in postwar Germany of giving priority in immigration and naturalization policy to ethnic Germans; they were the only foreign nationals who were accepted as permanent residents set on the path toward citizenship. They were treated not as immigrants but "resettlers" (Aussiedler) who acted on their constitutional right to return to their country of origin. In contrast, non-ethnically German guestworkers (Gastarbeiter) were designated as "aliens" (Auslander) under the 1965 German Alien Law and excluded from German citizenship. 26 Another example is the Japanese naturalization policy that, until the late 1980s, required naturalized citizens to adopt a Japanese family name. The language requirement in contemporary naturalization policies in the West is the leading remaining example of a cultural nationalist integration policy; it reflects not only a concern with the economic and political integration of immigrants but also a nationalist concern with preserving a distinctive national culture.

Constitutional patriotism and liberal nationalism are accounts of civic solidarity that deal with what one might call first-level diversity. Individuals have different group identities and hold divergent moral and religious outlooks, yet they are expected to share the same idea of what it means to be American: either patriots committed to the same set of ideals or co-nationals sharing the relevant cultural attributes. Charles Taylor suggests an alternative approach, the idea of "deep diversity." Rather than trying to fix some minimal content as the basis of solidarity, Taylor acknowledges not only the fact of a diversity of group identities and outlooks (first-level diversity), but also the fact of a diversity of ways of belonging to the political community (second-level or deep diversity). Taylor introduces the idea of deep diversity in the context of discussing what it means to be Canadian:

Someone of, say, Italian extraction in Toronto or Ukrainian extraction in Edmonton might indeed feel Canadian as a bearer of individual rights in a multicultural mosaic. . . . But this person might nevertheless accept that a Québécois or a Cree or a Déné might belong in a very different way, that these persons were Canadian through being members of their national communities. Reciprocally, the Québécois, Cree, or Déné would accept the perfect legitimacy of the "mosaic" identity.

Civic solidarity or political identity is not "defined according to a concrete content," but, rather, "by the fact that everybody is attached to that identity in his or her own fashion, that everybody wants to continue that history and proposes to make that community progress." 27 What leads people to support second-level diversity is both the desire to be a member of the political community and the recognition of disagreement about what it means to be a member. In our world, membership in a political community provides goods we cannot do without; this, above all, may be the source of our desire for political community.

Even though Taylor contrasts Canada with the United States, accepting the myth of America as a nation of immigrants, the United States also has a need for acknowledgment of diverse modes of belonging based on the distinctive histories of different groups. Native Americans, African Americans, Irish Americans, Vietnamese Americans, and Mexican Americans: across these communities of people, we can find not only distinctive group identities, but also distinctive ways of belonging to the political community.

Deep diversity is not a recapitulation of the idea of cultural pluralism first developed in the United States by Horace Kallen, who argued for assimilation "in matters economic and political" and preservation of differences "in cultural consciousness." 28  In Kallen's view, hyphenated Americans lived their spiritual lives in private, on the left side of the hyphen, while being culturally anonymous on the right side of the hyphen. The ethnic-political distinction maps onto a private-public dichotomy; the two spheres are to be kept separate, such that Irish Americans, for example, are culturally Irish and politically American. In contrast, the idea of deep diversity recognizes that Irish Americans are culturally Irish American and politically Irish American. As Michael Walzer put it in his discussion of American identity almost twenty years ago, the culture of hyphenated Americans has been shaped by American culture, and their politics is significantly ethnic in style and substance. 29  The idea of deep or second-level diversity is not just about immigrant ethnics, which is the focus of both Kallen's and Walzer's analyses, but also racial minorities, who, based on their distinctive experiences of exclusion and struggles toward inclusion, have distinctive ways of belonging to America.

While attractive for its inclusiveness, the deep diversity model may be too thin a basis for civic solidarity in a democratic society. Can there be civic solidarity without citizens already sharing a set of values or a culture in the first place? In writing elsewhere about how different groups within democracy might "share identity space," Taylor himself suggests that the "basic principles of republican constitutions – democracy itself and human rights, among them" constitute a "non-negotiable" minimum. Yet, what distinguishes Taylor's deep diversity model of solidarity from Habermas's constitutional patriotism is the recognition that "historic identities cannot be just abstracted from." The minimal commonality of shared principles is "accompanied by a recognition that these principles can be realized in a number of different ways, and can never be applied neutrally without some confronting of the substantive religious ethnic-cultural differences in societies." 30 And in contrast to liberal nationalism, deep diversity does not aim at specifying a common national culture that must be shared by all. What matters is not so much the content of solidarity, but the ethos generated by making the effort at mutual understanding and respect.

Canada's approach to the integration of immigrants may be the closest thing there is to "deep diversity." Canadian naturalization policy is not so different from that of the United States: a short required residency period, relatively low application fees, a test of history and civics knowledge, and a language exam. 31 Where the United States and Canada diverge is in their public commitment to diversity. Through its official multiculturalism policies, Canada expresses a commitment to the value of diversity among immigrant communities through funding for ethnic associations and supporting heritage language schools. 32 Constitutional patriots and liberal nationalists say that immigrant integration should be a two-way process, that immigrants should shape the host society's dominant culture just as they are shaped by it. Multicultural accommodations actually provide the conditions under which immigrant integration might genuinely become a two-way process. Such policies send a strong message that immigrants are a welcome part of the political community and should play an active role in shaping its future evolution.

The question of solidarity may not be the most urgent task Americans face today; war and economic crisis loom larger. But the question of solidarity remains important in the face of ongoing large-scale immigration and its effects on intergroup relations, which in turn affect our ability to deal with issues of economic inequality and democracy. I hope to have shown that patriotism is not easily separated from nationalism, that nationalism needs to be evaluated in light of shared principles, and that respect for deep diversity presupposes a commitment to some shared values, including perhaps diversity itself. Rather than viewing the three models of civic solidarity I have discussed as mutually exclusive – as the proponents of each sometimes seem to suggest – we should think about how they might be made to work together with each model tempering the excesses of the others.

What is now formally required of immigrants seeking to become American citizens most clearly reflects the first two models of solidarity: professed allegiance to the principles of the Constitution (constitutional patriotism) and adoption of a shared culture by demonstrating the ability to read, write, and speak English (liberal nationalism). The revised citizenship test makes gestures toward respect for first-level diversity and inclusion of historically marginalized groups with questions such as, "Who lived in America before the Europeans arrived?" "What group of people was taken to America and sold as slaves?" "What did Susan B. Anthony do?" "What did Martin Luther King, Jr. do?" The election of the first African American president of the United States is a significant step forward. A more inclusive American solidarity requires the recognition not only of the fact that Americans are a diverse people, but also that they have distinctive ways of belonging to America.

• 1 For comments on earlier versions of this essay, I am grateful to participants in the Kadish Center Workshop on Law, Philosophy, and Political Theory at Berkeley Law School; the Penn Program on Democracy, Citizenship, and Constitutionalism; and the UCLA Legal Theory Workshop. I am especially grateful to Christopher Kutz, Sarah Paoletti, Eric Rakowski, Samuel Scheffler, Seana Shiffrin, and Rogers Smith.
• 2 Philip Gleason, "American Identity and Americanization," in Harvard Encyclopedia of American Ethnic Groups , ed. Stephan Thernstrom (Cambridge, Mass.: Belknap Press, 1980), 31–32, 56–57.
• 3 David Hollinger, "From Identity to Solidarity," Dædalus 135 (4) (Fall 2006): 24.
• 4 David Miller, "Multiculturalism and the Welfare State: Theoretical Reflections," in Multiculturalism and the Welfare State: Recognition and Redistribution in Contemporary Democracies , ed. Keith Banting and Will Kymlicka (Oxford: Oxford University Press, 2006), 328, 334.
• 5 Charles Taylor, "Why Democracy Needs Patriotism," in For Love of Country? ed. Joshua Cohen (Boston: Beacon Press, 1996), 121.
• 6 On the purpose and varieties of narratives of collective identity and membership that have been and should be articulated not only for subnational and transnational, but also for national communities, see Rogers M. Smith, Stories of Peoplehood: The Politics and Morals of Political Membership (Cambridge: Cambridge University Press, 2003).
• 7 Jürgen Habermas, "Citizenship and National Identity," in Between Facts and Norms: Contributions to a Discourse Theory of Law and Democracy , trans. William Rehg (Cambridge, Mass.: mit Press, 1996), 500.
• 9 Edward Rothstein, "Connections: Refining the Tests That Confer Citizenship," The New York Times , January 23, 2006.
• 10 See http://www.uscis.gov/files/nativedocuments/100q.pdf (accessed November 28, 2008).
• 11 Habermas, "The European Nation-State," in Between Facts and Norms , trans. Rehg, 118.
• 12 Charles Taylor, "The Politics of Recognition," in Multiculturalism: Examining the Politics of Recognition , ed. Amy Gutmann (Princeton: Princeton University Press, 1994); Will Kymlicka, Multicultural Citizenship: A Liberal Theory of Minority Rights (Oxford: Oxford University Press, 1995).
• 13 8 U.S.C., section 1423 (1988); In re Katz , 21 F.2d 867 (E.D. Mich. 1927) (attachment to principles of Constitution implies English literacy requirement).
• 14 Act of Mar. 26, 1790, ch. 3, 1 Stat., 103 and Act of Jan. 29, 1795, ch. 20, section 1, 1 Stat., 414. See James H. Kettner, The Development of American Citizenship , 1608–1870 (Chapel Hill: University of North Carolina Press, 1984), 239–243. James Madison opposed the second requirement: "It was hard to make a man swear that he preferred the Constitution of the United States, or to give any general opinion, because he may, in his own private judgment, think Monarchy or Aristocracy better, and yet be honestly determined to support his Government as he finds it"; Annals of Cong. 1, 1022–1023.
• 15 8 U.S.C., section 1427(a)(3). See also Schneiderman v. United States , 320 U.S. 118, 133 n.12 (1943), which notes the change from behaving as a person attached to constitutional principles to being a person attached to constitutional principles.
• 16 Internal Security Act of 1950, ch. 1024, sections 22, 25, 64 Stat. 987, 1006–1010, 1013–1015. The Internal Security Act provisions were included in the Immigration and Nationality Act of 1952, ch. 477, sections 212(a)(28), 241(a)(6), 313, 66 Stat. 163, 184–186, 205–206, 240–241.
• 17 Gerald L. Neuman, "Justifying U.S. Naturalization Policies," Virginia Journal of International Law 35 (1994): 255.
• 18 David Miller, On Nationality (Oxford: Oxford University Press, 1995), 25.
• 19 Ibid., 25–26.
• 20 On the civic-ethnic distinction, see W. Rogers Brubaker, Citizenship and Nationhood in France and Germany (Cambridge, Mass.: Harvard University Press, 1992); David Hollinger, Post-Ethnic America: Beyond Multiculturalism (New York: Basic Books, 1995); Michael Ignatieff, Blood and Belonging: Journeys into the New Nationalism (New York: Farrar, Straus, and Giroux, 1995); Yael Tamir, Liberal Nationalism (Princeton: Princeton University Press, 1993).
• 21 Anthony D. Smith, The Ethnic Origins of Nations (Oxford: Blackwell, 1986), 216.
• 22 See Rogers M. Smith, Civic Ideals: Conflicting Visions of Citizenship in U.S. History (New Haven: Yale University Press, 1997).
• 23 Miller, On Nationality , 122–123, 153–154.
• 24 Samuel P. Huntington, Who Are We? The Challenges to America's National Identity (New York: Simon & Schuster, 2004), 12. In his earlier book, American Politics: The Promise of Disharmony (Cambridge, Mass.: Belknap Press, 1981), Huntington defended a "civic" view of American identity based on the "political ideas of the American creed," which include liberty, equality, democracy, individualism, and private property (46). His change in view seems to have been motivated in part by his belief that principles and ideology are too weak to unite a political community, and also by his fears about immigrants maintaining transnational identities and loyalties – in particular, Mexican immigrants whom he sees as creating bilingual, bicultural, and potentially separatist regions; Who Are We? 205.
• 25 Huntington, Who Are We? 31, 20.
• 26 Christian Joppke, "The Evolution of Alien Rights in the United States, Germany, and the European Union," Citizenship Today: Global Perspectives and Practices , ed. T. Alexander Aleinikoff and Douglas Klusmeyer (Washington, D.C.: Carnegie Endowment for International Peace, 2001), 44. In 2000, the German government moved from a strictly jus sanguinis rule toward one that combines jus sanguinis and jus soli , which opens up access to citizenship to non-ethnically German migrants, including Turkish migrant workers and their descendants. A minimum length of residency of eight (down from ten) years is also required, and dual citizenship is not formally recognized. While more inclusive than before, German citizenship laws remain the least inclusive among Western European and North American countries, with inclusiveness measured by the following criteria: whether citizenship is granted by jus soli (whether children of non-citizens who are born in a country's territory can acquire citizenship), the length of residency required for naturalization, and whether naturalized immigrants are permitted to hold dual citizenship. See Marc Morjé Howard, "Comparative Citizenship: An Agenda for Cross-National Research," Perspectives on Politics 4 (2006): 443–455.
• 27 Charles Taylor, "Shared and Divergent Values," in Reconciling the Solitudes: Essays on Canadian Federalism and Nationalism , ed. Guy Laforest (Montreal and Kingston: McGill-Queen's University Press, 1993), 183, 130.
• 28 Horace M. Kallen, Culture and Democracy in the United States (New York: Boni & Liveright, 1924), 114–115.
• 29 Michael Walzer, "What Does It Mean to Be an 'American'?" (1974); reprinted in What It Means to Be an American: Essays on the American Experience (New York: Marsilio, 1990), 46.
• 30 Charles Taylor, "Democratic Exclusion (and Its Remedies?)," in Multiculturalism, Liberalism, and Democracy , ed. Rajeev Bhargava et al. (Oxford: Oxford University Press, 2000), 163.
• 31 The differences in naturalization policy are a slightly longer residency requirement in the United States (five years in contrast to Canada's three) and Canada's official acceptance of dual citizenship.
• 32 See Irene Bloemraad, Becoming a Citizen: Incorporating Immigrants and Refugees in the United States and Canada (Berkeley: University of California Press, 2006.

What Does it Mean to be an American? Reexamining the Rights and Responsibilities of Citizenship

• Books, Articles, & More
• Curriculum Library
• Archives & Special Collections
• Scholars Crossing
• Research Guides
• Student Support
• Faculty Support
• Interlibrary Loan

History Research Guide: American Experience

• Books & E-books
• HIUS Resources
• HIEU Resources
• HIWD Resources
• Public History
• Videos and Media
• Military Studies and Strategic Intelligence
• British History
• World War 1

American Experience

• Presidential Studies
• United States Civil War
• Faculty Favorites

Research resources that focus primarily on the impact, influence, and events related to various people groups in the United States.  Some resources may be a bit more broad, but are included because of their extensive coverage.  As we grow our resources in this area, we hope to be able to expand the list and groups beyond what's currently shown.

People Groups

• General Resources
• African Americans
• Hispanic Americans
• Asian Americans
• Native Americans

We've highlighted resources that have a certain focus in the adjoining tabs, but want to stress the importance of also searching some of our more general collections.

For archival material, please be aware of the need to potentially use certain words, phrases, or expressions that while common then, are considered highly inappropriate or offensive today. 

• ProQuest Historical Newspapers: The New York Times with Index This link opens in a new window Single-search of the full-text of The New York Times (1851-2014), The Washington Post (1877-2002), The Baltimore Sun (1837-1993), The Guardian ‎(1791-2003), The Observer‎ (1791-2003), and Chicago Defender (1909-2010), including full page and article images For more information, view this brief tutorial on using ProQuest Historical Newspapers .
• Sabin Americana: History of the Americas, 1500-1926 This link opens in a new window Scans of documents providing firsthand accounts of history in the Americas
• HathiTrust Digital Library This link opens in a new window Extensive collection of digitized works from leading research libraries worldwide, providing access to rare, out-of-print, and public domain materials
• Biography (Gale in Context) This link opens in a new window Full-text biographies and primary sources detailing the lives and accomplishments of the world’s most influential people such as American presidents, artists, business leaders, military figures, scientists, and more
• Kanopy The Kanopy platform has a number of films / documentaries under the subject heading Race, Ethnicity, and Identity. These titles are leased for a year at a time, and the collection will expand and contract over time.
• Films on Demand There are a number of good streaming documentaries from Films on Demand. One commonly requested is:

Eyes on the Prize

Produced by Blackside, Eyes on the Prize tells the definitive story of the civil rights era from the point of view of the ordinary men and women whose extraordinary actions launched a movement that changed the fabric of American life, and embodied a struggle whose reverberations continue to be felt today. Winner of numerous Emmy Awards, a George Foster Peabody Award, an International Documentary Award, and a Television Critics Association Award, Eyes on the Prize is the most critically acclaimed documentary on civil rights in America.

General Studies

• African American Experience: The American Mosaic This link opens in a new window Peer-reviewed articles, biographies, and primary sources on the African American experience from its African origins to the present day
• African American Historical Serials Collection This link opens in a new window Letters and poems covering the history of African American religious life and culture between 1829 and 1922
• African Americans and Jim Crow: Repression and Protest, 1883-1922 This link opens in a new window Primary source materials from the beginning of the Jim Crow period through World War I, including works by African-American writers; the portrayal of African Americans in art and literature; religion; race; early histories of slavery, the Civil War, and Reconstruction; and related topics
• Black Short Fiction and Folklore: African, African American, and Diaspora This link opens in a new window Full-text articles, poems, and short fiction from African authors For more information, view this brief tutorial on using Black Short Fiction and Folklore .
• Oxford African American Studies Center This link opens in a new window Full-text articles and primary sources on events that have shaped African American history and culture
• African American Communities -- AM Explorer Focuses predominantly on Atlanta, Chicago, New York, and towns and cities in North Carolina
• African American Perspectives -- Library of Congress "African American Perspectives" gives a panoramic and eclectic review of African American history and culture and is primarily comprised of the African American Pamphlet Collection and the Daniel A.P. Murray Collection with a date range of 1822 through 1909.
• Race Relations in America -- AM Explorer Documenting three pivotal decades in the fight for civil rights, this resource showcases the speeches, reports, surveys and analyses produced by the Department’s staff and Institute participants, including Charles S. Johnson, Dr Martin Luther King, Jr., and Thurgood Marshall.
• African American Studies -- Gale Primary Sources This is a collection of thirteen focused collections on the African American Experience.
• Papers of Fannie Lou Hamer The Fannie Lou Hamer papers contain more than three thousand pieces of correspondence plus financial records, programs, photographs, newspaper articles, invitations, and other printed items. The papers are arranged in the following series: Personal, Mississippi Freedom Democratic Party, Freedom Farms Corporation, Delta Ministry, Mississippians United to Elect Negro Candidates, Delta Opportunities Corporation, and Collected Materials.
• Papers of Booker T. Washington The Rotunda Digital Edition includes the full contents of the 14-volume letterpress edition, including speeches, correspondence, major autobiographical writing, and cumulative index.
• William A. Gladstone Afro-American Military Collection The William A. Gladstone Afro-American Military Collection (ca. 500 items) spans the years 1773 to 1987, with the bulk of the material dating from the Civil War period, 1861-1865. This collection documents African Americans in military service, especially the United States Corps d'Afrique and the United States Colored Troops, which were organized during the Civil War.
• NAACP Our work and our activists carrying the civil rights torch forward are our legacy. Since our founding in 1909, we have been, and continue to be, on the front lines of the fight for civil rights and social justice.

Slavery and Reconstruction

• African Americans and Reconstruction: Hope and Struggle, 1865-1883 This link opens in a new window Primary source materials from the end of the American Civil War to the end of Reconstruction, including works by African-American writers on race, slavery, and civil rights; the portrayal of African Americans in the arts; early histories of the Civil War and slavery; and related topics
• Slavery in America (Hein Online) This HeinOnline collection brings together a multitude of essential legal materials on slavery in the United States and the English-speaking world. This includes every statute passed by every colony and state on slavery, every federal statute dealing with slavery, and all reported state and federal cases on slavery. Our cases go into the 20th century, because long after slavery was ended, there were still court cases based on issues emanating from slavery.
• Slavery and Anti-Slavery: A Transnational Archive Slavery and Anti-Slavery: A Transnational Archive is devoted to the study and understanding of the history of slavery in America and the rest of the world from the 17th century to the late 19th century
• Slavery, Abolition, and Social Justice -- AM Explorer Bringing together primary source documents from archives and libraries across the Atlantic world, this resource allows students and researchers to explore and compare unique material relating to the complex subjects of slavery, abolition and social justice.
• Eyes on the Prize Eyes on the Prize tells the definitive story of the civil rights era from the point of view of the ordinary men and women whose extraordinary actions launched a movement that changed the fabric of American life, and embodied a struggle whose reverberations continue to be felt today. Winner of numerous Emmy Awards, a George Foster Peabody Award, an International Documentary Award, and a Television Critics Association Award, Eyes on the Prize is the most critically acclaimed documentary on civil rights in America. The 14-part series recounts the fight to end decades of discrimination and segregation
• King: A Filmed Record from Montgomery to Memphis Part 1 1970 Academy Award Nominee Best Documentary Constructed from a wealth of archival footage, KING: A FILMED RECORD...MONTGOMERY TO MEMPHIS is a monumental documentary that follows Dr. Martin Luther King, Jr. from 1955 to 1968, in his rise from regional activist to world-renowned leader of the Civil Rights movement.
• King: A Filmed Record from Montgomery to Memphis, Part 2 1970 Academy Award Nominee Best Documentary Constructed from a wealth of archival footage, KING: A FILMED RECORD...MONTGOMERY TO MEMPHIS is a monumental documentary that follows Dr. Martin Luther King, Jr. from 1955 to 1968, in his rise from regional activist to world-renowned leader of the Civil Rights movement.

Additional Titles

• Martin Luther King Mountaintop Speech (Partial) This video features Martin Luther King Jr.'s 'Mountaintop' speech from 1968.
• African Americans -- Films on Demand A selection of some of the titles from Films on Demand that focus on the people and events relating to the African American experience.
• Shadow Ball -- From Ken Burns Series on Baseball Although previous episodes of Ken Burns’ Baseball series also deal with African-American contributions to the game, much of this program is devoted to the Negro Leagues and the vast number of talented black players barred from competing in the Majors. The film’s title refers to a common pre-game feature in which players staged a mock game with an imaginary ball—an unintended yet apt metaphor for the discriminatory policies of the era.
• Music Online: African American Music Reference This link opens in a new window Full-text of reference works, biographies, chronologies, sheet music, images, lyrics, liner notes, and discographies chronicling the history and culture of the African American experience through music, including blues, jazz, spirituals, civil rights songs, slave songs, minstrels, rhythm and blues, gospel, and other forms of black American musical expression For more information, view this brief tutorial on using Music Online: African American Music Reference .
• Jackie Robinson -- Part 1, Ken Burns Robinson rises from humble origins to integrate Major League Baseball, performing brilliantly despite the threats and abuse he faces on and off the field and, in the process, challenges the prejudiced notions of what a black man can achieve.
• Jackie Robinson -- Part 2, Ken Burns Robinson uses his fame to speak out against injustice, alienating many who had once lauded him for “turning the other cheek.” After baseball, he seeks ways to fight inequality, but as he faces a crippling illness, he struggles to remain relevant.
• A Promised Land -- Barack Obama In the stirring, highly anticipated first volume of his presidential memoirs, Barack Obama tells the story of his improbable odyssey from young man searching for his identity to leader of the free world, describing in strikingly personal detail both his political education and the landmark moments of the first term of his historic presidency—a time of dramatic transformation and turmoil.
• Frederick Douglass "Extraordinary...a great American biography" (The New Yorker) of the most important African-American of the nineteenth century: Frederick Douglass, the escaped slave who became the greatest orator of his day and one of the leading abolitionists and writers of the era.
• Frederick Douglass: In Five Speeches -- HBO Inspired by David Blight’s Pulitzer Prize winning biography, this documentary brings to life the words of our country’s most famous anti-slavery activist.
• The Souls of Black Folks -- W. E. B. DuBois "The problem of the twentieth century is the problem of the color line," writes Du Bois, in one of the most prophetic works in all of American literature. First published in 1903, this collection of fifteen essays dared to describe the racism that prevailed at that time in America—and to demand an end to it. Du Bois' writing draws on his early experiences, from teaching in the hills of Tennessee, to the death of his infant son, to his historic break with the conciliatory position of Booker T. Washington.
• Devil in the Grove Arguably the most important American lawyer of the twentieth century, Thurgood Marshall was on the verge of bringing the landmark suit Brown v. Board of Education before the U.S. Supreme Court when he became embroiled in a case that threatened to change the course of the civil rights movement and cost him his life.
• Becoming -- Michelle Obama In her memoir, a work of deep reflection and mesmerizing storytelling, Michelle Obama invites readers into her world, chronicling the experiences that have shaped her—from her childhood on the South Side of Chicago to her years as an executive balancing the demands of motherhood and work, to her time spent at the world’s most famous address. With unerring honesty and lively wit, she describes her triumphs and her disappointments, both public and private, telling her full story as she has lived it—in her own words and on her own terms.
• Eyes on the Prize Interviews The Eyes on the Prize I Interviews Collection consists of 127 raw interviews conducted with participants in the American Civil Rights movement, covering the years from the mid-1950s through to 1965. The interviews were recorded by Henry Hampton and the Blackside production company as part of the acclaimed documentary series Eyes on the Prize: America’s Civil Rights Years, 1954-1965.
• Malcom X: A Life of Reinvention Manning Marable's biography of Malcolm is a stunning achievement. Filled with new information and shocking revelations that go beyond the Autobiography, Malcolm X unfolds a sweeping story of race and class in America, from the rise of Marcus Garvey and the Ku Klux Klan to the struggles of the civil rights movement in the fifties and sixties.
• All That She Carried A renowned historian traces the life of a single object handed down through three generations of Black women to craft a “deeply layered and insightful” (The Washington Post) testament to people who are left out of the archives.
• Wilmington's Lie From Pulitzer Prize winner David Zucchino comes a searing account of the Wilmington riot and coup of 1898, an extraordinary event unknown to most Americans By the 1890s, In Wilmington's Lie, Pulitzer Prize winner David Zucchino uses contemporary newspaper accounts, diaries, letters, and official communications to create a gripping and compelling narrative that weaves together individual stories of hate and fear and brutality. This is a dramatic and definitive account of a remarkable but forgotten chapter of American history.
• Parting the Waters Taylor Branch provides an unsurpassed portrait of Martin Luther King's rise to greatness and illuminates the stunning courage and private conflict, the deals, maneuvers, betrayals, and rivalries that determined history behind closed doors, at boycotts and sit-ins, on bloody freedom rides, and through siege and murder.
• Voice of Freedom Follow the story of singer Marian Anderson, whose talent broke down barriers around the world. Narrated by Renée Elise Goldsberry (Hamilton), Voice of Freedom explores questions about talent, race, fame, democracy and the American soul.
• Making Black America -- PBS Documentary This four-hour series, hosted by Henry Louis Gates, Jr., chronicles the vast social networks and organizations created by and for Black people-beyond the reach of the “White gaze.” Gates takes viewers into an extraordinary world that showcases Black people’s ability to collectively prosper, defy white supremacy and define Blackness in ways that transformed America itself.
• Latino American Experience: The American Mosaic This link opens in a new window Full-text essays, speeches, songs, and primary sources on the heritage and culture of Mexicans, Puerto Ricans, Guatemalans, Cubans, Dominicans, Colombians, Ecuadorians, and other Hispanic groups in the United States For more information, view this brief tutorial on using: Latino American Experience .
• Border and Migration Studies Online This link opens in a new window Text, video, and images related to border and migration issues of key worldwide border areas including U.S. and Mexico, the European Union, Afghanistan, Israel, Turkey, the Congo, Argentina, China, Thailand, and more
• Fuente Académica This link opens in a new window Full-text peer-reviewed articles from Latin America, Portugal, and Spain For more information, view this brief tutorial on using this EBSCO database .
• MedicLatina This link opens in a new window Full-text peer-reviewed articles from renowned Latin American and Spanish publishers on a variety of topics in medicine such as cancer research, cardiology, clinical pathology, clinical research, neuroscience, pediatrics, and more (Updated weekly) For more information, view this brief tutorial on using this EBSCO database .
• Friends of the National Museum of the American Latino The Friends of the National Museum of Latinos in the United States strive to create a museum in our nation's capital in order to educate, inspire, and encourage respect and understanding of the richness and diversity of the U.S. Latino experience in the country and its territories.
• Museum of Latin American Art The Museum of Latin American Art expands knowledge and appreciation of modern and contemporary Latin American and Latino art through its Collection, ground-breaking Exhibitions, stimulating Educational Programs, and engaging Cultural Events.
• Smithsonian Latino Center The Smithsonian Latino Center unlocks dynamic U.S. Latino stories that shape our national experience and identity.
• Hispanic Heritage Month -- National Park Service More than 500 years of Hispanic and Latino history and heritage can be found in national parks or shared through National Park Service programs and partners in communities across the country.
• National Hispanic Christian Leadership Conference We exist to unify, serve and represent the Hispanic Evangelical Community with the divine (vertical) and human (horizontal) elements of the Christian message all while advancing the Lamb’s agenda.
• Final Accountability Rosters of Asian American Relocation Centers 1944-1946 This collection provides demographic information on the "evacuees" resident at the various relocation camps.
• Japanese American Relocation Camp Newspapers This collection, consisting of 25 individual titles, documents life in the internment camps.
• Smithsonian Asian Pacific American Center The Smithsonian Asian Pacific American Center is a migratory museum that brings history, art and culture to you through innovative community-focused experiences.
• Japanese American National Museum JANM is dedicated to promoting greater understanding and appreciation of America's ethnic and cultural diversity by sharing the richness and range of the Japanese American experience.
• Chinese American Museum The Chinese American Museum in Washington, DC (CAMDC) is a bold undertaking, currently underway, to establish the first and only museum in our nation’s capital dedicated to the Chinese American story – its history, culture, and voice.
• Korean American National Museum The Korean American National Museum's mission is to preserve and interpret the history, experiences, culture and achievements of Americans of Korean ancestry.
• Korean American Historical Society Founded in 1985, Korean American Historical Society (KAHS) is a nonprofit organization dedicated to enriching the collective memory of Korean Americans through collecting, maintaining, and transmitting the heritage and achievements of Koreans living in the United States and abroad.
• Asian Americans -- Pew Research Center Pew Research Center is a nonpartisan fact tank that informs the public about the issues, attitudes and trends shaping the world. We conduct public opinion polling, demographic research, content analysis and other data-driven social science research.
• American Indian Experience: The American Mosaic This link opens in a new window Primary source documents from Native American tribes and articles by Native American authors, covering both historical and contemporary issues For more information,view this brief tutorial on using American Indian Experience: The American Mosaic .
• American Indian Histories and Cultures Explore manuscripts, artwork and rare printed books dating from the earliest contact with European settlers right up to photographs and newspapers from the mid-twentieth century. Browse through a wide range of rare and original documents from treaties, speeches and diaries, to historic maps and travel journals.
• American Indian Newspapers
• Indigenous Peoples of North Amreica From historic pressings to contemporary periodicals, explore nearly 200 years of Indigenous print journalism from the US and Canada. With newspapers representing a huge variety in publisher, audience and era, discover how events were reported by and for Indigenous communities.
• National Museum of the American Indian The NMAI cares for one of the world's most expansive collections of Native artifacts, including objects, photographs, archives, and media covering the entire Western Hemisphere, from the Arctic Circle to Tierra del Fuego.
• Bury My Heart at Wounded Knee (Audio Book) Bury My Heart at Wounded Knee is Dee Brown's classic, eloquent, meticulously documented account of the systematic destruction of the American Indian during the second half of the nineteenth century. Using council records, autobiographies, and firsthand descriptions, Brown allows great chiefs and warriors of the Dakota, Ute, Sioux, Cheyenne, and other tribes to tell us in their own words of the series of battles, massacres, and broken treaties that finally left them and their people demoralized and decimated.
• Bury My Heart at Wounded Knee (Documentary) Beginning just after the bloody Sioux victory over General Custer at Little Big Horn, this epic 'HBO Films' adaptation of Dee Alexander Brown's nonfiction masterpiece intertwines the unique perspectives of three characters--Charles Eastman, Sitting Bull and Senator Henry Dawes.
• Native Americans -- PBS Nova Video Native America challenges everything we thought we knew about the Americas before and since contact with Europe. It travels through 15,000-years to showcase massive cities, unique systems of science, art, and writing, and 100 million people connected by social networks and spiritual beliefs spanning two continents. The series reveals some of the most advanced cultures in human history and the Native American people who created it and whose legacy continues, unbroken, to this day.
• << Previous: Holocaust
• Next: Presidential Studies >>
• Last Updated: Sep 3, 2024 3:11 PM
• URL: https://libguides.liberty.edu/history

Advertisement

Supported by

Books of The Times

‘The Glorious American Essay,’ From Benjamin Franklin to David Foster Wallace

By John Williams

• Nov. 25, 2020
• Share full article

No sane person will read this book the way a reviewer has been conditioned to read books: straight through. And that’s just fine, because “The Glorious American Essay,” though it does contain glories, gets off to a starchy start. The book is organized chronologically, which means it begins with an extended browse through the powdered wig section. Even among dead white men, Cotton Mather, Jonathan Edwards and Thomas Paine are particularly dead and particularly white.

But push through — or save for later — the textbooklike feel of the first 100 pages or so, which also include one of Alexander Hamilton’s Federalist Papers; that still leaves about 800 pages of mostly delight and edification to go. This anthology, which presents 100 exemplary essays from colonial times onward, really gets into gear with Ralph Waldo Emerson’s “Experience,” from 1844. It’s a remarkably extended fusillade of aphoristic provocation and insight, inspired in part by the death of his son. “There are moods in which we court suffering,” he wrote, “in the hope that here, at least, we shall find reality, sharp peaks and edges of truth. But it turns out to be scene-painting and counterfeit. The only thing grief has taught me, is to know how shallow it is.”

Phillip Lopate, the book’s editor, writes in his introduction that the essay form has been valued for the freedom it offers to “explore, digress, acknowledge uncertainty.” He quotes Cynthia Ozick judging that “a genuine essay has no educational, polemical or sociopolitical use.” But Lopate isn’t so strict. “Why should a piece of writing,” he asks, “be excluded from the essay kingdom simply because it follows a coherent line of reasoning?” Lopate, especially before he gets to the 20th century, relies heavily on such works of reasoning, pieces of public rhetoric and persuasion, like those by Margaret Fuller, Sarah Moore Grimké and Elizabeth Cady Stanton on the standing and treatment of women in America.

For long stretches this book seems intended as a kind of essay-built history of America, as opposed to a history of American essays — though Lopate points out that those histories are naturally intertwined. And naturally echoing. Many of these essays “speak vividly to our present moment,” he writes, about issues that “keep recurring on the national stage.”

It takes no straining to see his point, repeatedly.

“The moral purity of the white woman is deeply contaminated,” Grimké wrote in 1837, because she looks “without horror” upon the crimes committed against her “enslaved sister.”

An essay from 1890 by Sui Sin Far is, as Lopate describes it, a “pioneering effort by a biracial Asian-American woman to examine the enigma of identity, and the conflict between a minority member’s racial pride and her ability to pass, however inadvertently, as part of the white majority.”

We are having trouble retrieving the article content.

Please enable JavaScript in your browser settings.

Thank you for your patience while we verify access. If you are in Reader mode please exit and  log into  your Times account, or  subscribe  for all of The Times.

Thank you for your patience while we verify access.

Already a subscriber?  Log in .

Want all of The Times?  Subscribe .

Have a language expert improve your writing

Check your paper for plagiarism in 10 minutes, generate your apa citations for free.

• Knowledge Base
• College essay

US College Essay Tips for International Students

Published on September 21, 2021 by Kirsten Courault . Revised on December 8, 2023.

Beyond your test scores and grades, the college essay is your opportunity to express your academic and personal character, writing skills, and ability to self-reflect.

You should use your unique culture and individual perspective to write a compelling essay with specific stories, a conversational tone, and correct grammar. Here are some basic guidelines on how to write a memorable college essay as an international student.

Table of contents

Research: how applying to us colleges is different, stories: show your strengths, tone: be conversational, but respectful, culture: write about what you know, language: use correct grammar, word choices, and sentence structures, other interesting articles, frequently asked questions about college application essays.

The US college experience offers not only academic growth, but also campus community. While admissions officers use your grades and test scores as a baseline, they also use the college essay to further evaluate if you can add value to the academic community, student body, and campus culture.

The college essay, or personal statement, is a creative, personal piece of writing in its own genre. Rather than providing a broad overview of your life, personal essays are often centered around a specific narrative or theme.

The college essay may be the deciding factor in a student’s application, especially for competitive schools where most applicants have exceptional grades, test scores, and extracurriculars. Many students spend weeks一even months一brainstorming, workshopping, writing, and revising their essays to produce an original, compelling story.

Before starting your essay, you should take time to brainstorm topics and research your desired schools’ academic programs and campus cultures. Then, you can start outlining why you’re a good fit for a particular university.

Some colleges also require supplemental essays (e.g. diversity essays , “Why this college?” essays ), which must be submitted along with the college application. Scholarship essays are also worth writing, as many students overlook this opportunity. Research deadlines early, and create a college application timeline and checklist . Or check out our guide to writing fast if you’re running low on time.

Prevent plagiarism. Run a free check.

Just being an international student isn’t enough to be competitive in a pool of both US and international applicants. To write a memorable essay, share specific stories that illustrate your strengths not only as an international student, but also as an individual within your culture. You should add details about your life that aren’t apparent in your application.

In South Korea, school is war. Similar to Battle Royale , students viciously compete, not for their life, but for their futures. From 6 a.m. to 1 a.m., I study either in school, an after-school academy, or my room. With no time to spare, I eat my meals over my textbooks while memorizing chemical compounds or geometry theorems. My bathroom breaks are like short breaths before I dive back underwater into the vast sea of knowledge that I must conquer before it drowns me. Among this chaos, I find solace twice a week with my online English tutor, Catherine. Her stories of college in Boston help me to imagine a reality where classmates can be collaborators, not competitors. Rather than memorization drills and one-sided lectures, I imagine a lively discussion between pupil and professor. As we converse in English about my future dreams, I get a taste of what it’s like to be not a prisoner to knowledge, but a friend.

American student-teacher relationships are much less formal than those in many other countries. US universities value student-professor discussion, debate, and collaboration.

Similarly, college application essays are less formal than other kinds of academic writing. You should use a conversational yet respectful tone, as if speaking with a teacher or mentor. Be honest about your feelings, thoughts, and experiences to connect with the admissions officer. To improve the tone of your essay you can use a paraphrasing tool .

• Firstly, I would like to elaborate on how my family moved from Xizhou to Beijing.
• When I was just five, my family and I left behind our tranquil village in southwest China to make a new home in the vast, bustling capital of Beijing.

As an international student, you have a wealth of culture that you can share with admissions officers. Instead of potentially using American idioms and cultural references awkwardly, write in detail about yourself within your own culture.

Make sure to explain any words, customs, or places that an American admissions officer might not be familiar with. Provide context to help your reader understand the significance of what you’re writing about.

While drowsiness still clouds my thoughts and vision, I trudge over to the bathroom to wash before Fajr , the Islamic dawn prayer. While my mouth still reeks of last night’s kabsa , a Saudi dish of rice and meat, my older sister prances out of the bathroom with sleek, long hair, flawless makeup, and a TikTok-ready outfit. While softly humming BTS’s “DNA,” she picks up a comb and begins to skillfully tackle the labyrinth that has taken over my head. Twenty minutes later, she manages to tame my wild, frizzy mane into an elegant French braid. Sara always knows how to make beauty out of chaos.

Admissions officers don’t expect your English writing skills to be perfect, but your essay should demonstrate a strong command of grammar, vocabulary, and sentence structures. Remember to use US English rather than UK English .

Choose your words carefully. You can be creative in your word choice, but don’t use elaborate vocabulary to impress admissions officers; focus on language that you know well so that your writing sounds natural and genuine. Prioritize simple sentence structures for clarity.

If English is not your first language, it’s a good idea to have a native speaker check your essay. You can also use our essay checker .

If you want 100% accuracy, you may want to consider working with a qualified editor or essay coach who can check your grammar, tone, cultural references, and content. Scribbr’s college essay editors can help.

Explore the essay editing service

If you want to know more about academic writing , effective communication , or parts of speech , make sure to check out some of our other articles with explanations and examples.

Academic writing

• Writing process
• Transition words
• Passive voice
• Paraphrasing

 Communication

• How to end an email
• Ms, mrs, miss
• How to start an email
• I hope this email finds you well
• Hope you are doing well

 Parts of speech

• Personal pronouns
• Conjunctions

Admissions officers use college admissions essays to evaluate your character, writing skills , and ability to self-reflect . The essay is your chance to show what you will add to the academic community.

The college essay may be the deciding factor in your application , especially for competitive schools where most applicants have exceptional grades, test scores, and extracurriculars.

Some colleges also require supplemental essays about specific topics, such as why you chose that specific college . Scholarship essays are often required to obtain financial aid .

College application essays are less formal than other kinds of academic writing . Use a conversational yet respectful tone , as if speaking with a teacher or mentor. Be vulnerable about your feelings, thoughts, and experiences to connect with the reader.

Aim to write in your authentic voice , with a style that sounds natural and genuine. You can be creative with your word choice, but don’t use elaborate vocabulary to impress admissions officers.

If you’re an international student applying to a US college and you’re comfortable using American idioms or cultural references , you can. But instead of potentially using them incorrectly, don’t be afraid to write in detail about yourself within your own culture.

Provide context for any words, customs, or places that an American admissions officer might be unfamiliar with.

Cite this Scribbr article

If you want to cite this source, you can copy and paste the citation or click the “Cite this Scribbr article” button to automatically add the citation to our free Citation Generator.

Courault, K. (2023, December 08). US College Essay Tips for International Students. Scribbr. Retrieved September 3, 2024, from https://www.scribbr.com/college-essay/international-us-college-essay/

Is this article helpful?

Kirsten Courault

Other students also liked, how to apply for college | timeline, templates & checklist, how to revise your college admissions essay | examples, how to write a scholarship essay | template & example, get unlimited documents corrected.

✔ Free APA citation check included ✔ Unlimited document corrections ✔ Specialized in correcting academic texts

Numbers, Facts and Trends Shaping Your World

Read our research on:

Full Topic List

Regions & Countries

• Publications
• Our Methods
• Short Reads
• Tools & Resources

Read Our Research On:

What It Means To Be Asian in America

The lived experiences and perspectives of asian americans in their own words.

Asians are the fastest growing racial and ethnic group in the United States. More than 24 million Americans in the U.S. trace their roots to more than 20 countries in East and Southeast Asia and the Indian subcontinent.

The majority of Asian Americans are immigrants, coming to understand what they left behind and building their lives in the United States. At the same time, there is a fast growing, U.S.-born generation of Asian Americans who are navigating their own connections to familial heritage and their own experiences growing up in the U.S.

In a new Pew Research Center analysis based on dozens of focus groups, Asian American participants described the challenges of navigating their own identity in a nation where the label “Asian” brings expectations about their origins, behavior and physical self. Read on to see, in their own words, what it means to be Asian in America.

• Introduction

Table of Contents

This is how i view my identity, this is how others see and treat me, this is what it means to be home in america, about this project, methodological note, acknowledgments.

No single experience defines what it means to be Asian in the United States today. Instead, Asian Americans’ lived experiences are in part shaped by where they were born, how connected they are to their family’s ethnic origins, and how others – both Asians and non-Asians – see and engage with them in their daily lives. Yet despite diverse experiences, backgrounds and origins, shared experiences and common themes emerged when we asked: “What does it mean to be Asian in America?”

In the fall of 2021, Pew Research Center undertook the largest focus group study it had ever conducted – 66 focus groups with 264 total participants – to hear Asian Americans talk about their lived experiences in America. The focus groups were organized into 18 distinct Asian ethnic origin groups, fielded in 18 languages and moderated by members of their own ethnic groups. Because of the pandemic, the focus groups were conducted virtually, allowing us to recruit participants from all parts of the United States. This approach allowed us to hear a diverse set of voices – especially from less populous Asian ethnic groups whose views, attitudes and opinions are seldom presented in traditional polling. The approach also allowed us to explore the reasons behind people’s opinions and choices about what it means to belong in America, beyond the preset response options of a traditional survey.

The terms “Asian,” “Asians living in the United States” and “Asian American” are used interchangeably throughout this essay to refer to U.S. adults who self-identify as Asian, either alone or in combination with other races or Hispanic identity.

“The United States” and “the U.S.” are used interchangeably with “America” for variations in the writing.

Multiracial participants are those who indicate they are of two or more racial backgrounds (one of which is Asian). Multiethnic participants are those who indicate they are of two or more ethnicities, including those identified as Asian with Hispanic background.

U.S. born refers to people born in the 50 U.S. states or the District of Columbia, Puerto Rico, or other U.S. territories.

Immigrant refers to people who were not U.S. citizens at birth – in other words, those born outside the U.S., Puerto Rico or other U.S. territories to parents who were not U.S. citizens. The terms “immigrant,” “first generation” and “foreign born” are used interchangeably in this report.  

Second generation refers to people born in the 50 states or the District of Columbia with at least one first-generation, or immigrant, parent.

The pan-ethnic term “Asian American” describes the population of about 22 million people living in the United States who trace their roots to more than 20 countries in East and Southeast Asia and the Indian subcontinent. The term was popularized by U.S. student activists in the 1960s and was eventually adopted by the U.S. Census Bureau. However, the “Asian” label masks the diverse demographics and wide economic disparities across the largest national origin groups (such as Chinese, Indian, Filipino) and the less populous ones (such as Bhutanese, Hmong and Nepalese) living in America. It also hides the varied circumstances of groups immigrated to the U.S. and how they started their lives there. The population’s diversity often presents challenges . Conventional survey methods typically reflect the voices of larger groups without fully capturing the broad range of views, attitudes, life starting points and perspectives experienced by Asian Americans. They can also limit understanding of the shared experiences across this diverse population.

Across all focus groups, some common findings emerged. Participants highlighted how the pan-ethnic “Asian” label used in the U.S. represented only one part of how they think of themselves. For example, recently arrived Asian immigrant participants told us they are drawn more to their ethnic identity than to the more general, U.S.-created pan-ethnic Asian American identity. Meanwhile, U.S.-born Asian participants shared how they identified, at times, as Asian but also, at other times, by their ethnic origin and as Americans.

Another common finding among focus group participants is the disconnect they noted between how they see themselves and how others view them. Sometimes this led to maltreatment of them or their families, especially at heightened moments in American history such as during Japanese incarceration during World War II, the aftermath of 9/11 and, more recently, the COVID-19 pandemic. Beyond these specific moments, many in the focus groups offered their own experiences that had revealed other people’s assumptions or misconceptions about their identity.

Another shared finding is the multiple ways in which participants take and express pride in their cultural and ethnic backgrounds while also feeling at home in America, celebrating and blending their unique cultural traditions and practices with those of other Americans.

This focus group project is part of a broader research agenda about Asians living in the United States. The findings presented here offer a small glimpse of what participants told us, in their own words, about how they identify themselves, how others see and treat them, and more generally, what it means to be Asian in America.

Illustrations by Jing Li

Publications from the Being Asian in America project

• Read the data essay: What It Means to Be Asian in America
• Watch the documentary: Being Asian in America
• Explore the interactive: In Their Own Words: The Diverse Perspectives of Being Asian in America
• View expanded interviews: Extended Interviews: Being Asian in America
• About this research project: More on the Being Asian in America project
• Q&A: Why and how Pew Research Center conducted 66 focus groups with Asian Americans

One of the topics covered in each focus group was how participants viewed their own racial or ethnic identity. Moderators asked them how they viewed themselves, and what experiences informed their views about their identity. These discussions not only highlighted differences in how participants thought about their own racial or ethnic background, but they also revealed how different settings can influence how they would choose to identify themselves. Across all focus groups, the general theme emerged that being Asian was only one part of how participants viewed themselves.

The pan-ethnic label ‘Asian’ is often used more in formal settings

“I think when I think of the Asian Americans, I think that we’re all unique and different. We come from different cultures and backgrounds. We come from unique stories, not just as a group, but just as individual humans.” Mali , documentary participant

Many participants described a complicated relationship with the pan-ethnic labels “Asian” or “Asian American.” For some, using the term was less of an active choice and more of an imposed one, with participants discussing the disconnect between how they would like to identify themselves and the available choices often found in formal settings. For example, an immigrant Pakistani woman remarked how she typically sees “Asian American” on forms, but not more specific options. Similarly, an immigrant Burmese woman described her experience of applying for jobs and having to identify as “Asian,” as opposed to identifying by her ethnic background, because no other options were available. These experiences highlight the challenges organizations like government agencies and employers have in developing surveys or forms that ask respondents about their identity. A common sentiment is one like this:

“I guess … I feel like I just kind of check off ‘Asian’ [for] an application or the test forms. That’s the only time I would identify as Asian. But Asian is too broad. Asia is a big continent. Yeah, I feel like it’s just too broad. To specify things, you’re Taiwanese American, that’s exactly where you came from.”

–U.S.-born woman of Taiwanese origin in early 20s

Smaller ethnic groups default to ‘Asian’ since their groups are less recognizable

Other participants shared how their experiences in explaining the geographic location and culture of their origin country led them to prefer “Asian” when talking about themselves with others. This theme was especially prominent among those belonging to smaller origin groups such as Bangladeshis and Bhutanese. A Lao participant remarked she would initially say “Asian American” because people might not be familiar with “Lao.”

“​​[When I fill out] forms, I select ‘Asian American,’ and that’s why I consider myself as an Asian American. [It is difficult to identify as] Nepali American [since] there are no such options in forms. That’s why, Asian American is fine to me.”

–Immigrant woman of Nepalese origin in late 20s

“Coming to a big country like [the United States], when people ask where we are from … there are some people who have no idea about Bhutan, so we end up introducing ourselves as being Asian.”

–Immigrant woman of Bhutanese origin in late 40s

But for many, ‘Asian’ as a label or identity just doesn’t fit

Many participants felt that neither “Asian” nor “Asian American” truly captures how they view themselves and their identity. They argue that these labels are too broad or too ambiguous, as there are so many different groups included within these labels. For example, a U.S.-born Pakistani man remarked on how “Asian” lumps many groups together – that the term is not limited to South Asian groups such as Indian and Pakistani, but also includes East Asian groups. Similarly, an immigrant Nepalese man described how “Asian” often means Chinese for many Americans. A Filipino woman summed it up this way:

“Now I consider myself to be both Filipino and Asian American, but growing up in [Southern California] … I didn’t start to identify as Asian American until college because in [the Los Angeles suburb where I lived], it’s a big mix of everything – Black, Latino, Pacific Islander and Asian … when I would go into spaces where there were a lot of other Asians, especially East Asians, I didn’t feel like I belonged. … In media, right, like people still associate Asian with being East Asian.”

–U.S.-born woman of Filipino origin in mid-20s

Participants also noted they have encountered confusion or the tendency for others to view Asian Americans as people from mostly East Asian countries, such as China, Japan and Korea. For some, this confusion even extends to interactions with other Asian American groups. A Pakistani man remarked on how he rarely finds Pakistani or Indian brands when he visits Asian stores. Instead, he recalled mostly finding Vietnamese, Korean and Chinese items.

Among participants of South Asian descent, some identified with the label “South Asian” more than just “Asian.” There were other nuances, too, when it comes to the labels people choose. Some Indian participants, for example, said people sometimes group them with Native Americans who are also referred to as Indians in the United States. This Indian woman shared her experience at school:

“I love South Asian or ‘Desi’ only because up until recently … it’s fairly new to say South Asian. I’ve always said ‘Desi’ because growing up … I’ve had to say I’m the red dot Indian, not the feather Indian. So annoying, you know? … Always a distinction that I’ve had to make.”

–U.S.-born woman of Indian origin in late 20s

Participants with multiethnic or multiracial backgrounds described their own unique experiences with their identity. Rather than choosing one racial or ethnic group over the other, some participants described identifying with both groups, since this more accurately describes how they see themselves. In some cases, this choice reflected the history of the Asian diaspora. For example, an immigrant Cambodian man described being both Khmer/Cambodian and Chinese, since his grandparents came from China. Some other participants recalled going through an “identity crisis” as they navigated between multiple identities. As one woman explained:

“I would say I went through an identity crisis. … It’s because of being multicultural. … There’s also French in the mix within my family, too. Because I don’t identify, speak or understand the language, I really can’t connect to the French roots … I’m in between like Cambodian and Thai, and then Chinese and then French … I finally lumped it up. I’m just an Asian American and proud of all my roots.”

–U.S.-born woman of Cambodian origin in mid-30s

In other cases, the choice reflected U.S. patterns of intermarriage. Asian newlyweds have the highest intermarriage rate of any racial or ethnic group in the country. One Japanese-origin man with Hispanic roots noted:

“So I would like to see myself as a Hispanic Asian American. I want to say Hispanic first because I have more of my mom’s culture in me than my dad’s culture. In fact, I actually have more American culture than my dad’s culture for what I do normally. So I guess, Hispanic American Asian.”

–U.S.-born man of Hispanic and Japanese origin in early 40s

Other identities beyond race or ethnicity are also important

Focus group participants also talked about their identity beyond the racial or ethnic dimension. For example, one Chinese woman noted that the best term to describe her would be “immigrant.” Faith and religious ties were also important to some. One immigrant participant talked about his love of Pakistani values and how religion is intermingled into Pakistani culture. Another woman explained:

“[Japanese language and culture] are very important to me and ingrained in me because they were always part of my life, and I felt them when I was growing up. Even the word itadakimasu reflects Japanese culture or the tradition. Shinto religion is a part of the culture. They are part of my identity, and they are very important to me.”

–Immigrant woman of Japanese origin in mid-30s

For some, gender is another important aspect of identity. One Korean participant emphasized that being a woman is an important part of her identity. For others, sexual orientation is an essential part of their overall identity. One U.S.-born Filipino participant described herself as “queer Asian American.” Another participant put it this way:

“I belong to the [LGBTQ] community … before, what we only know is gay and lesbian. We don’t know about being queer, nonbinary. [Here], my horizon of knowing what genders and gender roles is also expanded … in the Philippines, if you’ll be with same sex, you’re considered gay or lesbian. But here … what’s happening is so broad, on how you identify yourself.”

–Immigrant woman of Filipino origin in early 20s

Immigrant identity is tied to their ethnic heritage

Participants born outside the United States tended to link their identity with their ethnic heritage. Some felt strongly connected with their ethnic ties due to their citizenship status. For others, the lack of permanent residency or citizenship meant they have stronger ties to their ethnicity and birthplace. And in some cases, participants said they held on to their ethnic identity even after they became U.S. citizens. One woman emphasized that she will always be Taiwanese because she was born there, despite now living in the U.S.

For other participants, family origin played a central role in their identity, regardless of their status in the U.S. According to some of them, this attitude was heavily influenced by their memories and experiences in early childhood when they were still living in their countries of origin. These influences are so profound that even after decades of living in the U.S., some still feel the strong connection to their ethnic roots. And those with U.S.-born children talked about sending their kids to special educational programs in the U.S. to learn about their ethnic heritage.

“Yes, as for me, I hold that I am Khmer because our nationality cannot be deleted, our identity is Khmer as I hold that I am Khmer … so I try, even [with] my children today, I try to learn Khmer through Zoom through the so-called Khmer Parent Association.”

–Immigrant man of Cambodian origin in late 50s

Navigating life in America is an adjustment

Many participants pointed to cultural differences they have noticed between their ethnic culture and U.S. culture. One of the most distinct differences is in food. For some participants, their strong attachment to the unique dishes of their families and their countries of origin helps them maintain strong ties to their ethnic identity. One Sri Lankan participant shared that her roots are still in Sri Lanka, since she still follows Sri Lankan traditions in the U.S. such as preparing kiribath (rice with coconut milk) and celebrating Ramadan.

For other participants, interactions in social settings with those outside their own ethnic group circles highlighted cultural differences. One Bangladeshi woman talked about how Bengalis share personal stories and challenges with each other, while others in the U.S. like to have “small talk” about TV series or clothes.

Many immigrants in the focus groups have found it is easier to socialize when they are around others belonging to their ethnicity. When interacting with others who don’t share the same ethnicity, participants noted they must be more self-aware about cultural differences to avoid making mistakes in social interactions. Here, participants described the importance of learning to “fit in,” to avoid feeling left out or excluded. One Korean woman said:

“Every time I go to a party, I feel unwelcome. … In Korea, when I invite guests to my house and one person sits without talking, I come over and talk and treat them as a host. But in the United States, I have to go and mingle. I hate mingling so much. I have to talk and keep going through unimportant stories. In Korea, I am assigned to a dinner or gathering. I have a party with a sense of security. In America, I have nowhere to sit, and I don’t know where to go and who to talk to.”

–Immigrant woman of Korean origin in mid-40s

And a Bhutanese immigrant explained:

“In my case, I am not an American. I consider myself a Bhutanese. … I am a Bhutanese because I do not know American culture to consider myself as an American. It is very difficult to understand the sense of humor in America. So, we are pure Bhutanese in America.”

–Immigrant man of Bhutanese origin in early 40s

Language was also a key aspect of identity for the participants. Many immigrants in the focus groups said they speak a language other than English at home and in their daily lives. One Vietnamese man considered himself Vietnamese since his Vietnamese is better than his English. Others emphasized their English skills. A Bangladeshi participant felt that she was more accepted in the workplace when she does more “American” things and speaks fluent English, rather than sharing things from Bangladeshi culture. She felt that others in her workplace correlate her English fluency with her ability to do her job. For others born in the U.S., the language they speak at home influences their connection to their ethnic roots.

“Now if I go to my work and do show my Bengali culture and Asian culture, they are not going to take anything out of it. So, basically, I have to show something that they are interested in. I have to show that I am American, [that] I can speak English fluently. I can do whatever you give me as a responsibility. So, in those cases I can’t show anything about my culture.”

–Immigrant woman of Bangladeshi origin in late 20s

“Being bi-ethnic and tri-cultural creates so many unique dynamics, and … one of the dynamics has to do with … what it is to be Americanized. … One of the things that played a role into how I associate the identity is language. Now, my father never spoke Spanish to me … because he wanted me to develop a fluency in English, because for him, he struggled with English. What happened was three out of the four people that raised me were Khmer … they spoke to me in Khmer. We’d eat breakfast, lunch and dinner speaking Khmer. We’d go to the temple in Khmer with the language and we’d also watch videos and movies in Khmer. … Looking into why I strongly identify with the heritage, one of the reasons is [that] speaking that language connects to the home I used to have [as my families have passed away].”

–U.S.-born man of Cambodian origin in early 30s

Balancing between individualistic and collective thinking

For some immigrant participants, the main differences between themselves and others who are seen as “truly American” were less about cultural differences, or how people behave, and more about differences in “mindset,” or how people think . Those who identified strongly with their ethnicity discussed how their way of thinking is different from a “typical American.” To some, the “American mentality” is more individualistic, with less judgment on what one should do or how they should act . One immigrant Japanese man, for example, talked about how other Japanese-origin co-workers in the U.S. would work without taking breaks because it’s culturally inconsiderate to take a break while others continued working. However, he would speak up for himself and other workers when they are not taking any work breaks. He attributed this to his “American” way of thinking, which encourages people to stand up for themselves.

Some U.S.-born participants who grew up in an immigrant family described the cultural clashes that happened between themselves and their immigrant parents. Participants talked about how the second generation (children of immigrant parents) struggles to pursue their own dreams while still living up to the traditional expectations of their immigrant parents.

“I feel like one of the biggest things I’ve seen, just like [my] Asian American friends overall, is the kind of family-individualistic clash … like wanting to do your own thing is like, is kind of instilled in you as an American, like go and … follow your dream. But then you just grow up with such a sense of like also wanting to be there for your family and to live up to those expectations, and I feel like that’s something that’s very pronounced in Asian cultures.”

–U.S.-born man of Indian origin in mid-20s

Discussions also highlighted differences about gender roles between growing up in America compared with elsewhere.

“As a woman or being a girl, because of your gender, you have to keep your mouth shut [and] wait so that they call on you for you to speak up. … I do respect our elders and I do respect hearing their guidance but I also want them to learn to hear from the younger person … because we have things to share that they might not know and that [are] important … so I like to challenge gender roles or traditional roles because it is something that [because] I was born and raised here [in America], I learn that we all have the equal rights to be able to speak and share our thoughts and ideas.”

U.S. born have mixed ties to their family’s heritage

“I think being Hmong is somewhat of being free, but being free of others’ perceptions of you or of others’ attempts to assimilate you or attempts to put pressure on you. I feel like being Hmong is to resist, really.” Pa Houa , documentary participant

How U.S.-born participants identify themselves depends on their familiarity with their own heritage, whom they are talking with, where they are when asked about their identity and what the answer is used for. Some mentioned that they have stronger ethnic ties because they are very familiar with their family’s ethnic heritage. Others talked about how their eating habits and preferred dishes made them feel closer to their ethnic identity. For example, one Korean participant shared his journey of getting closer to his Korean heritage because of Korean food and customs. When some participants shared their reasons for feeling closer to their ethnic identity, they also expressed a strong sense of pride with their unique cultural and ethnic heritage.

“I definitely consider myself Japanese American. I mean I’m Japanese and American. Really, ever since I’ve grown up, I’ve really admired Japanese culture. I grew up watching a lot of anime and Japanese black and white films. Just learning about [it], I would hear about Japanese stuff from my grandparents … myself, and my family having blended Japanese culture and American culture together.”

–U.S.-born man of Japanese origin in late 20s

Meanwhile, participants who were not familiar with their family’s heritage showed less connection with their ethnic ties. One U.S.-born woman said she has a hard time calling herself Cambodian, as she is “not close to the Cambodian community.” Participants with stronger ethnic ties talked about relating to their specific ethnic group more than the broader Asian group. Another woman noted that being Vietnamese is “more specific and unique than just being Asian” and said that she didn’t feel she belonged with other Asians. Some participants also disliked being seen as or called “Asian,” in part because they want to distinguish themselves from other Asian groups. For example, one Taiwanese woman introduces herself as Taiwanese when she can, because she had frequently been seen as Chinese.

Some in the focus groups described how their views of their own identities shifted as they grew older. For example, some U.S.-born and immigrant participants who came to the U.S. at younger ages described how their experiences in high school and the need to “fit in” were important in shaping their own identities. A Chinese woman put it this way:

“So basically, all I know is that I was born in the United States. Again, when I came back, I didn’t feel any barrier with my other friends who are White or Black. … Then I got a little confused in high school when I had trouble self-identifying if I am Asian, Chinese American, like who am I. … Should I completely immerse myself in the American culture? Should I also keep my Chinese identity and stuff like that? So yeah, that was like the middle of that mist. Now, I’m pretty clear about myself. I think I am Chinese American, Asian American, whatever people want.”

–U.S.-born woman of Chinese origin in early 20s

Identity is influenced by birthplace

“I identified myself first and foremost as American. Even on the forms that you fill out that says, you know, ‘Asian’ or ‘Chinese’ or ‘other,’ I would check the ‘other’ box, and I would put ‘American Chinese’ instead of ‘Chinese American.’” Brent , documentary participant

When talking about what it means to be “American,” participants offered their own definitions. For some, “American” is associated with acquiring a distinct identity alongside their ethnic or racial backgrounds, rather than replacing them. One Indian participant put it this way:

“I would also say [that I am] Indian American just because I find myself always bouncing between the two … it’s not even like dual identity, it just is one whole identity for me, like there’s not this separation. … I’m doing [both] Indian things [and] American things. … They use that term like ABCD … ‘American Born Confused Desi’ … I don’t feel that way anymore, although there are those moments … but I would say [that I am] Indian American for sure.”

–U.S.-born woman of Indian origin in early 30s

Meanwhile, some U.S.-born participants view being American as central to their identity while also valuing the culture of their family’s heritage.

Many immigrant participants associated the term “American” with immigration status or citizenship. One Taiwanese woman said she can’t call herself American since she doesn’t have a U.S. passport. Notably, U.S. citizenship is an important milestone for many immigrant participants, giving them a stronger sense of belonging and ultimately calling themselves American. A Bangladeshi participant shared that she hasn’t received U.S. citizenship yet, and she would call herself American after she receives her U.S. passport.

Other participants gave an even narrower definition, saying only those born and raised in the United States are truly American. One Taiwanese woman mentioned that her son would be American since he was born, raised and educated in the U.S. She added that while she has U.S. citizenship, she didn’t consider herself American since she didn’t grow up in the U.S. This narrower definition has implications for belonging. Some immigrants in the groups said they could never become truly American since the way they express themselves is so different from those who were born and raised in the U.S. A Japanese woman pointed out that Japanese people “are still very intimidated by authorities,” while those born and raised in America give their opinions without hesitation.

“As soon as I arrived, I called myself a Burmese immigrant. I had a green card, but I still wasn’t an American citizen. … Now I have become a U.S. citizen, so now I am a Burmese American.”

–Immigrant man of Burmese origin in mid-30s

“Since I was born … and raised here, I kind of always view myself as American first who just happened to be Asian or Chinese. So I actually don’t like the term Chinese American or Asian American. I’m American Asian or American Chinese. I view myself as American first.”

–U.S.-born man of Chinese origin in early 60s

“[I used to think of myself as] Filipino, but recently I started saying ‘Filipino American’ because I got [U.S.] citizenship. And it just sounds weird to say Filipino American, but I’m trying to … I want to accept it. I feel like it’s now marry-able to my identity.”

–Immigrant woman of Filipino origin in early 30s

For others, American identity is about the process of ‘becoming’ culturally American

Immigrant participants also emphasized how their experiences and time living in America inform their views of being an “American.” As a result, some started to see themselves as Americans after spending more than a decade in the U.S. One Taiwanese man considered himself an American since he knows more about the U.S. than Taiwan after living in the U.S. for over 52 years.

But for other immigrant participants, the process of “becoming” American is not about how long they have lived in the U.S., but rather how familiar they are with American culture and their ability to speak English with little to no accent. This is especially true for those whose first language is not English, as learning and speaking it without an accent can be a big challenge for some. One Bangladeshi participant shared that his pronunciation of “hot water” was very different from American English, resulting in confusions in communication. By contrast, those who were more confident in their English skills felt they can better understand American culture and values as a result, leading them to a stronger connection with an American identity.

“[My friends and family tease me for being Americanized when I go back to Japan.] I think I seem a little different to people who live in Japan. I don’t think they mean anything bad, and they [were] just joking, because I already know that I seem a little different to people who live in Japan.”

–Immigrant man of Japanese origin in mid-40s

“I value my Hmong culture, and language, and ethnicity, but I also do acknowledge, again, that I was born here in America and I’m grateful that I was born here, and I was given opportunities that my parents weren’t given opportunities for.”

–U.S.-born woman of Hmong origin in early 30s

During the focus group discussions about identity, a recurring theme emerged about the difference between how participants saw themselves and how others see them. When asked to elaborate on their experiences and their points of view, some participants shared experiences they had with people misidentifying their race or ethnicity. Others talked about their frustration with being labeled the “model minority.” In all these discussions, participants shed light on the negative impacts that mistaken assumptions and labels had on their lives.

All people see is ‘Asian’

For many, interactions with others (non-Asians and Asians alike) often required explaining their backgrounds, reacting to stereotypes, and for those from smaller origin groups in particular, correcting the misconception that being “Asian” means you come from one of the larger Asian ethnic groups. Several participants remarked that in their own experiences, when others think about Asians, they tend to think of someone who is Chinese. As one immigrant Filipino woman put it, “Interacting with [non-Asians in the U.S.], it’s hard. … Well, first, I look Spanish. I mean, I don’t look Asian, so would you guess – it’s like they have a vision of what an Asian [should] look like.” Similarly, an immigrant Indonesian man remarked how Americans tended to see Asians primarily through their physical features, which not all Asian groups share.

Several participants also described how the tendency to view Asians as a monolithic group can be even more common in the wake of the COVID-19 pandemic.

“The first [thing people think of me as] is just Chinese. ‘You guys are just Chinese.’ I’m not the only one who felt [this] after the COVID-19 outbreak. ‘Whether you’re Japanese, Korean, or Southeast Asian, you’re just Chinese [to Americans]. I should avoid you.’ I’ve felt this way before, but I think I’ve felt it a bit more after the COVID-19 outbreak.”

–Immigrant woman of Korean origin in early 30s

At the same time, other participants described their own experiences trying to convince others that they are Asian or Asian American. This was a common experience among Southeast Asian participants.

“I have to convince people I’m Asian, not Middle Eastern. … If you type in Asian or you say Asian, most people associate it with Chinese food, Japanese food, karate, and like all these things but then they don’t associate it with you.”

–U.S.-born man of Pakistani origin in early 30s

The model minority myth and its impact

“I’ve never really done the best academically, compared to all my other Asian peers too. I never really excelled. I wasn’t in honors. … Those stereotypes, I think really [have] taken a toll on my self-esteem.” Diane , documentary participant

Across focus groups, immigrant and U.S.-born participants described the challenges of the seemingly positive stereotypes of Asians as intelligent, gifted in technical roles and hardworking. Participants often referred to this as the “model minority myth.”

The label “model minority” was coined in the 1960s and has been used to characterize Asian Americans as financially and educationally successful and hardworking when compared with other groups. However, for many Asians living in the United States, these characterizations do not align with their lived experiences or reflect their socioeconomic backgrounds. Indeed, among Asian origin groups in the U.S., there are wide differences in economic and social experiences. 

Academic research on the model minority myth has pointed to its impact beyond Asian Americans and towards other racial and ethnic groups, especially Black Americans, in the U.S. Some argue that the model minority myth has been used to justify policies that overlook the historical circumstances and impacts of colonialism, slavery, discrimination and segregation on other non-White racial and ethnic groups.

Many participants noted ways in which the model minority myth has been harmful. For some, expectations based on the myth didn’t match their own experiences of coming from impoverished communities. Some also recalled experiences at school when they struggled to meet their teachers’ expectations in math and science.

“As an Asian person, I feel like there’s that stereotype that Asian students are high achievers academically. They’re good at math and science. … I was a pretty mediocre student, and math and science were actually my weakest subjects, so I feel like it’s either way you lose. Teachers expect you to fit a certain stereotype and if you’re not, then you’re a disappointment, but at the same time, even if you are good at math and science, that just means that you’re fitting a stereotype. It’s [actually] your own achievement, but your teachers might think, ‘Oh, it’s because they’re Asian,’ and that diminishes your achievement.”

–U.S.-born woman of Korean origin in late 20s

Some participants felt that even when being Asian worked in their favor in the job market, they encountered stereotypes that “Asians can do quality work with less compensation” or that “Asians would not complain about anything at work.”

“There is a joke from foreigners and even Asian Americans that says, ‘No matter what you do, Asians always do the best.’ You need to get A, not just B-plus. Otherwise, you’ll be a disgrace to the family. … Even Silicon Valley hires Asian because [an] Asian’s wage is cheaper but [they] can work better. When [work] visa overflow happens, they hire Asians like Chinese and Indian to work in IT fields because we are good at this and do not complain about anything.”

–Immigrant man of Thai origin in early 40s

Others expressed frustration that people were placing them in the model minority box. One Indian woman put it this way:

“Indian people and Asian people, like … our parents or grandparents are the ones who immigrated here … against all odds. … A lot of Indian and Asian people have succeeded and have done really well for themselves because they’ve worked themselves to the bone. So now the expectations [of] the newer generations who were born here are incredibly unrealistic and high. And you get that not only from your family and the Indian community, but you’re also getting it from all of the American people around you, expecting you to be … insanely good at math, play an instrument, you know how to do this, you know how to do that, but it’s not true. And it’s just living with those expectations, it’s difficult.”

–U.S.-born woman of Indian origin in early 20s

Whether U.S. born or immigrants, Asians are often seen by others as foreigners

“Being only not quite 10 years old, it was kind of exciting to ride on a bus to go someplace. But when we went to Pomona, the assembly center, we were stuck in one of the stalls they used for the animals.” Tokiko , documentary participant

Across all focus groups, participants highlighted a common question they are asked in America when meeting people for the first time: “Where are you really from?” For participants, this question implied that people think they are “foreigners,” even though they may be longtime residents or citizens of the United States or were born in the country. One man of Vietnamese origin shared his experience with strangers who assumed that he and his friends are North Korean. Perhaps even more hurtful, participants mentioned that this meant people had a preconceived notion of what an “American” is supposed to look like, sound like or act like. One Chinese woman said that White Americans treated people like herself as outsiders based on her skin color and appearance, even though she was raised in the U.S.

Many focus group participants also acknowledged the common stereotype of treating Asians as “forever foreigners.” Some immigrant participants said they felt exhausted from constantly being asked this question by people even when they speak perfect English with no accent. During the discussion, a Korean immigrant man recalled that someone had said to him, “You speak English well, but where are you from?” One Filipino participant shared her experience during the first six months in the U.S.:

“You know, I spoke English fine. But there were certain things that, you know, people constantly questioning you like, oh, where are you from? When did you come here? You know, just asking about your experience to the point where … you become fed up with it after a while.”

–Immigrant woman of Filipino origin in mid-30s

U.S.-born participants also talked about experiences when others asked where they are from. Many shared that they would not talk about their ethnic origin right away when answering such a question because it often led to misunderstandings and assumptions that they are immigrants.

“I always get that question of, you know, ‘Where are you from?’ and I’m like, ‘I’m from America.’ And then they’re like, ‘No. Where are you from-from ?’ and I’m like, ‘Yeah, my family is from Pakistan,’ so it’s like I always had like that dual identity even though it’s never attached to me because I am like, of Pakistani descent.”

–U.S.-born man of Pakistani origin in early 20s

One Korean woman born in the U.S. said that once people know she is Korean, they ask even more offensive questions such as “Are you from North or South Korea?” or “Do you still eat dogs?”

In a similar situation, this U.S.-born Indian woman shared her responses:

“I find that there’s a, ‘So but where are you from?’ Like even in professional settings when they feel comfortable enough to ask you. ‘So – so where are you from?’ ‘Oh, I was born in [names city], Colorado. Like at [the hospital], down the street.’ ‘No, but like where are you from?’ ‘My mother’s womb?’”

–U.S.-born woman of Indian origin in early 40s

Ignorance and misinformation about Asian identity can lead to contentious encounters

“I have dealt with kids who just gave up on their Sikh identity, cut their hair and groomed their beard and everything. They just wanted to fit in and not have to deal with it, especially [those] who are victim or bullied in any incident.” Surinder , documentary participant

In some cases, ignorance and misinformation about Asians in the U.S. lead to inappropriate comments or questions and uncomfortable or dangerous situations. Participants shared their frustration when others asked about their country of origin, and they then had to explain their identity or correct misunderstandings or stereotypes about their background. At other times, some participants faced ignorant comments about their ethnicity, which sometimes led to more contentious encounters. For example, some Indian or Pakistani participants talked about the attacks or verbal abuse they experienced from others blaming them for the 9/11 terrorist attacks. Others discussed the racial slurs directed toward them since the COVID-19 pandemic in 2020. Some Japanese participants recalled their families losing everything and being incarcerated during World War II and the long-term effect it had on their lives.

“I think like right now with the coronavirus, I think we’re just Chinese, Chinese American, well, just Asian American or Asians in general, you’re just going through the same struggles right now. Like everyone is just blaming whoever looks Asian about the virus. You don’t feel safe.”

–U.S.-born man of Chinese origin in early 30s

“At the beginning of the pandemic, a friend and I went to celebrate her birthday at a club and like these guys just kept calling us COVID.”

–U.S.-born woman of Korean origin in early 20s

“There [were] a lot of instances after 9/11. One day, somebody put a poster about 9/11 [in front of] my business. He was wearing a gun. … On the poster, it was written ‘you Arabs, go back to your country.’ And then someone came inside. He pointed his gun at me and said ‘Go back to your country.’”

–Immigrant man of Pakistani origin in mid-60s

“[My parents went through the] internment camps during World War II. And my dad, he was in high school, so he was – they were building the camps and then he was put into the Santa Anita horse track place, the stables there. And then they were sent – all the Japanese Americans were sent to different camps, right, during World War II and – in California. Yeah, and they lost everything, yeah.”

–U.S.-born woman of Japanese origin in mid-60s

As focus group participants contemplated their identity during the discussions, many talked about their sense of belonging in America. Although some felt frustrated with people misunderstanding their ethnic heritage, they didn’t take a negative view of life in America. Instead, many participants – both immigrant and U.S. born – took pride in their unique cultural and ethnic backgrounds. In these discussions, people gave their own definitions of America as a place with a diverse set of cultures, with their ethnic heritage being a part of it.

Taking pride in their unique cultures

“Being a Pakistani American, I’m proud. … Because I work hard, and I make true my dreams from here.” Shahid , documentary participant

Despite the challenges of adapting to life in America for immigrant participants or of navigating their dual cultural identity for U.S.-born ones, focus group participants called America their home. And while participants talked about their identities in different ways – ethnic identity, racial (Asian) identity, and being American – they take pride in their unique cultures. Many also expressed a strong sense of responsibility to give back or support their community, sharing their cultural heritage with others on their own terms.

“Right now it has been a little difficult. I think it has been for all Asians because of the COVID issue … but I’m glad that we’re all here [in America]. I think we should be proud to be here. I’m glad that our families have traveled here, and we can help make life better for communities, our families and ourselves. I think that’s really a wonderful thing. We can be those role models for a lot of the future, the younger folks. I hope that something I did in the last years will have impacted either my family, friends or students that I taught in other community things that I’ve done. So you hope that it helps someplace along the line.”

“I am very proud of my culture. … There is not a single Bengali at my workplace, but people know the name of my country. Maybe many years [later] – educated people know all about the country. So, I don’t have to explain that there is a small country next to India and Nepal. It’s beyond saying. People after all know Bangladesh. And there are so many Bengali present here as well. So, I am very proud to be a Bangladeshi.”

Where home is

When asked about the definition of home, some immigrant participants said home is where their families are located. Immigrants in the focus groups came to the United States by various paths, whether through work opportunities, reuniting with family or seeking a safe haven as refugees. Along their journey, some received support from family members, their local community or other individuals, while others overcame challenges by themselves. Either way, they take pride in establishing their home in America and can feel hurt when someone tells them to “go back to your country.” In response, one Laotian woman in her mid-40s said, “This is my home. My country. Go away.”

“If you ask me personally, I view my home as my house … then I would say my house is with my family because wherever I go, I cannot marry if I do not have my family so that is how I would answer.”

–Immigrant man of Hmong origin in late 30s

“[If somebody yelled at me ‘go back to your country’] I’d feel angry because this is my country! I live here. America is my country. I grew up here and worked here … I’d say, ‘This is my country! You go back to your country! … I will not go anywhere. This is my home. I will live here.’ That’s what I’d say.”

–Immigrant woman of Laotian origin in early 50s

‘American’ means to blend their unique cultural and ethnic heritage with that in the U.S.

“I want to teach my children two traditions – one American and one Vietnamese – so they can compare and choose for themselves the best route in life.” Helen , documentary participant (translated from Vietnamese)

Both U.S.-born and immigrant participants in the focus groups shared their experiences of navigating a dual cultural environment between their ethnic heritage and American culture. A common thread that emerged was that being Asian in America is a process of blending two or more identities as one.

“Yeah, I want to say that’s how I feel – because like thinking about it, I would call my dad Lao but I would call myself Laotian American because I think I’m a little more integrated in the American society and I’ve also been a little more Americanized, compared to my dad. So that’s how I would see it.”

–U.S.-born man of Laotian origin in late 20s

“I mean, Bangladeshi Americans who are here, we are carrying Bangladeshi culture, religion, food. I am also trying to be Americanized like the Americans. Regarding language, eating habits.”

–Immigrant man of Bangladeshi origin in mid-50s

“Just like there is Chinese American, Mexican American, Japanese American, Italian American, so there is Indian American. I don’t want to give up Indianness. I am American by nationality, but I am Indian by birth. So whenever I talk, I try to show both the flags as well, both Indian and American flags. Just because you make new relatives but don’t forget the old relatives.”

–Immigrant man of Indian origin in late 40s

Pew Research Center designed these focus groups to better understand how members of an ethnically diverse Asian population think about their place in America and life here. By including participants of different languages, immigration or refugee experiences, educational backgrounds, and income levels, this focus group study aimed to capture in people’s own words what it means to be Asian in America. The discussions in these groups may or may not resonate with all Asians living in the United States. Browse excerpts from our focus groups with the interactive quote sorter below, view a video documentary focused on the topics discussed in the focus groups, or tell us your story of belonging in America via social media. The focus group project is part of a broader research project studying the diverse experiences of Asians living in the U.S.

Read sortable quotes from our focus groups

Browse excerpts in the interactive quote sorter from focus group participants in response to the question “What does it mean to be [Vietnamese, Thai, Sri Lankan, Hmong, etc.] like yourself in America?” This interactive allows you to sort quotes from focus group participants by ethnic origin, nativity (U.S. born or born in another country), gender and age.

Video documentary

Videos throughout the data essay illustrate what focus group participants discussed. Those recorded in these videos did not participate in the focus groups but were sampled to have similar demographic characteristics and thematically relevant stories.

Watch the full video documentary and watch additional shorter video clips related to the themes of this data essay.

Share the story of your family and your identity

Did the voices in this data essay resonate? Share your story of what it means to be Asian in America with @pewresearch. Tell us your story by using the hashtag #BeingAsianInAmerica and @pewidentity on Twitter, as well as #BeingAsianInAmerica and @pewresearch on Instagram.

This cross-ethnic, comparative qualitative research project explores the identity, economic mobility, representation, and experiences of immigration and discrimination among the Asian population in the United States. The analysis is based on 66 focus groups we conducted virtually in the fall of 2021 and included 264 participants from across the U.S. More information about the groups and analysis can be found in this appendix .

Pew Research Center is a subsidiary of The Pew Charitable Trusts, its primary funder. This data essay was funded by The Pew Charitable Trusts, with generous support from the Chan Zuckerberg Initiative DAF, an advised fund of the Silicon Valley Community Foundation; the Robert Wood Johnson Foundation; the Henry Luce Foundation; The Wallace H. Coulter Foundation; The Dirk and Charlene Kabcenell Foundation; The Long Family Foundation; Lu-Hebert Fund; Gee Family Foundation; Joseph Cotchett; the Julian Abdey and Sabrina Moyle Charitable Fund; and Nanci Nishimura.

The accompanying video clips and video documentary were made possible by The Pew Charitable Trusts, with generous support from The Sobrato Family Foundation and The Long Family Foundation.

We would also like to thank the Leaders Forum for its thought leadership and valuable assistance in helping make this study possible. This is a collaborative effort based on the input and analysis of a number of individuals and experts at Pew Research Center and outside experts.

901 E St. NW, Suite 300 Washington, DC 20004 USA (+1) 202-419-4300 | Main (+1) 202-857-8562 | Fax (+1) 202-419-4372 |  Media Inquiries

Research Topics

• Email Newsletters

ABOUT PEW RESEARCH CENTER  Pew Research Center is a nonpartisan fact tank that informs the public about the issues, attitudes and trends shaping the world. It conducts public opinion polling, demographic research, media content analysis and other empirical social science research. Pew Research Center does not take policy positions. It is a subsidiary of  The Pew Charitable Trusts .

© 2024 Pew Research Center

Ranchers face off with the Bureau of Land Management in a dispute over historic public land grazing rights near Bunkerville, Nevada on 12 April 2014. Photo Jim Uruquhart/Reuters

What is ‘lived experience’?

The term is ubiquitous and double-edged. it is both a key source of authentic knowledge and a danger to true solidarity.

by Patrick J Casey   + BIO

Everywhere you turn, there is talk of lived experience. But there is little consensus about what the phrase ‘lived experience’ means, where it came from, and whether it has any value. Although long used by academics, it has become ubiquitous, leaping out of the ivory tower and showing up in activism, government, consulting, as well as popular culture. The Lived Experience Leaders Movement explains that those who have lived experiences have ‘[d]irect, first-hand experience, past or present, of a social issue(s) and/or injustice(s)’. A recent brief from the US Department of Health and Human Services suggests that those who have lived experience have ‘valuable and unique expertise’ that should be consulted in policy work, since engaging those with ‘knowledge based on [their] perspective, personal identities, and history’ can ‘help break down power dynamics’ and advance equity. A search of Twitter reveals a constant stream of use, from assertions like ‘Your research doesn’t override my lived experience,’ to ‘I’m pretty sure you’re not allowed to question someone’s lived experience.’

A recurring theme is a connection between lived experience and identity. A recent nominee for the US Secretary of Labor, Julie Su, is lauded as someone who will ‘bring her lived experience as a daughter of immigrants, a woman of color, and an Asian American to the role’. The Human Rights Campaign asserts that ‘[l]aws and legislation must reflect the lived experiences of LGBTQ people’. An editorial in Nature Mental Health notes that incorporation of ‘people with lived experience’ has ‘taken on the status of a movement’ in the field.

Carried a step further, the notion of lived experience is bound up with what is often called identity politics, as when one claims to be speaking from the standpoint of an identity group – ‘in my lived experience as a…’ or, simply, ‘speaking as a…’ Here, lived experience is often invoked to establish authority and prompt deference from others since, purportedly, only members of a shared identity know what it’s like to have certain kinds of experience or to be a member of that group. Outsiders sense that they shouldn’t criticise what is said because , grounded in lived experience, ‘people’s spoken truths are, in and of themselves, truths .’ Criticism of lived experience might be taken to invalidate or dehumanise others or make them feel unsafe.

So, what is lived experience? Where did it come from? And what does it have to do with identity politics?

‘L ived experience’ is a translation of one of the two German words for experience: Erlebnis . The other German word for experience, Erfahrung , is the older of the two. It has as its root fahren , ‘to journey’. When one calls someone ‘experienced’, it is this kind of experience that is being appealed to. Erfahrung is experience that is cumulative – as one who has long journeyed a path knows the road – and is associated with practice, skill and know-how. Erfahrung can sometimes be translated as ‘learning’, and suggests experience that might be gathered in the form of practical wisdom and passed on as tradition.

Erlebnis , by contrast, has Leben or ‘life’ as its root. Rather than experience that accumulates over time or is held in the form of tradition, Erlebnis connotes experience that is living and immediate. It is the province of the pre-reflective and innocent, as opposed to the refined and distilled. Erlebnis implies experience that is new, fresh and sometimes disruptive – what doesn’t easily fit into the public, cultural patterns associated with Erfahrung .

In the late 19th and early 20th centuries , German philosophers developed and exploited the contrast between these two kinds of experience. This led philosophers and translators in other languages – most notably, for our purposes, English and French – to add the qualifiers ‘lived’ or ‘ vécue ’ to signify when they were invoking Erlebnis as opposed to Erfahrung . So, while the multifaceted English word ‘experience’ can be used to translate both Erlebnis and Erfahrung , when someone wants to refer to the distinctive form of experience picked out by Erlebnis , they often use ‘lived experience’ to do so.

The external world became the realm of ‘facts’, while meaning, value and feeling were increasingly thought of as subjective

According to Richard E Palmer in his book Hermeneutics ( 1969 ), Erlebnis first appeared in the plural form Erlebnisse in the work of Johann Wolfgang von Goethe, while Hans-Georg Gadamer suggests in Truth and Method ( 1960 ) that the first singular use can be found in one of G W F Hegel’s letters. But the word really didn’t come into common usage until the 1870s. It was then that the German philosopher Wilhelm Dilthey brought Erlebnis into the mainstream, when he used it in his 1870 biography of Friedrich Schleiermacher and in an 1877 essay on Goethe, a version of which was later included in his highly regarded work Das Erlebnis und die Dichtung (‘Poetry and Lived Experience’; 1906).

While himself a staunch empiricist, Dilthey was part of a Romantic movement reacting to earlier empiricists, positivists and Kantians, whom he believed relied on an unduly narrow conception of experience. Since these philosophers were primarily concerned to provide an epistemological foundation for the budding natural sciences, they focused on the cognitive aspects of experience – that is, how experience can be used as the basis for scientific knowledge of the kind produced by natural philosophers such as Isaac Newton.

At the risk of oversimplification, these thinkers focused primarily on sensation – the ‘objective’ world encountered by the senses and, in particular, those aspects of sensory experience that could, through abstraction, be quantified, measured and shared. Other features of experience, such as meaning, significance, value, purpose, feeling and the like, were ignored and relegated to the ‘subjective’ realm of ‘inner experience’. This epistemology created a split between subject and object, mind and world, fact and value. The external or objective world became the realm of ‘facts’, while meaning, significance, value, purpose and feeling were increasingly thought of as subjective.

While a Romantic, Dilthey was also insistent upon being more empirical than earlier empiricists. He saw his task as getting back behind the subject/object, mind/world, fact/value split to embodied, full-blooded, living experience. In a line from his work Introduction to the Human Sciences ( 1883 ), Dilthey writes: ‘No real blood flows in the veins of the knowing subject constructed by Locke, Hume, and Kant, but rather the diluted extract of reason as a mere activity of thought.’ Dilthey believed we have to return to conscious lived experience, not because the content of lived experience is indubitable but because we have no alternative. The only way we can know anything is through conscious experience.

Dilthey maintained that the subject/object split led us to the false belief that the world of the natural sciences was the true or fundamental reality. By contrast, Dilthey argued, since our original access to the world is through conscious experience, so-called objective reality is only the husk that remains by exsanguinating lived experience. This means that the world of the natural sciences is not fundamental, but necessarily derivative. Dilthey designed the concept of Erlebnis (lived experience) to reflect the fact that, in our original experience, we know the world as a meaningful, coherent whole – a composite of inner and outer, subjective and objective, facts and values. One can analyse the original whole of lived experience into subjective and objective elements, but this analysis is only possible because subject and object are originally bound up together in the fundamental reality of lived experience.

C ontemporary usage of lived experience still bears the mark of Dilthey’s original formulations (a point I’ve developed in more detail in other writings ). For Dilthey, lived experience should first be taken to signify the view from the inside, the ‘what it’s like’ to be a human being. There is a stark difference between learning about the physics of colour and being awestruck by the prismatic beauty of a sunset; one thing to know about the biochemistry involved in love and another to experience the extraordinary, ineffable thrill of actually falling in love.

Because it is the ‘view from the inside’, lived experience belongs to the individual and is emphatically personal as opposed to scientific experience, which Martin Jay, in his superb book Songs of Experience ( 2005 ), says belongs to the ‘imagined collective subject, at once impersonal and immortal’. As such, lived experience picks out the first-person perspective of everyday experience as opposed to the third-person detached and dispassionate experience of the sciences. ‘Lived experience’ is used to indicate pre-reflective experience as we ordinarily enjoy it – experience that is lived through , not looked at .

Lived experience is an embodied, not a purely cerebral, affair. As such, it involves thought, feelings and activity. When Dilthey talks about lived experience, one should think about the back-and-forth relationship of an organism with its environment in an interactive, embodied way. We interact with our environment because we have concerns and purposes. This means that, in lived experience, we respond affectively and volitionally to a world that shows up as immediately meaningful and significant. Meaning and value are not projections of a free-floating mind, but we find them present as we interact with our environment. If I am building a fence, the hammer and nails will show up as valuable tools to accomplish this goal, while the rocky ground will show up as an obstacle that elicits a feeling of frustration, and causes me to look for a sturdier shovel. Lived experience should be thought of as encompassing the subject and the object in an intelligible, coherent whole that involves understanding, feeling and action.

A person who has read Romeo and Juliet will construe his experiences of love differently than someone who has not

The fact that the world shows up to us in relationship to our concerns and purposes highlights the fact that lived experience is fundamentally interpretive, and interpretive at multiple levels. In addition to our purposes shaping our experiences, so does our personal history. Lived experience is inextricably temporal – the past resonates in the present and points us to the future. For example, my past experiences of joy in going to church, for example, will enter into and shape my present experience of church itself , as well as my desires going forward. Someone who has had negative experiences of church in the past will find their present experiences shaped in a different way. This is part of why we sometimes say that two people who have experienced the same thing nevertheless have very different experiences.

The culture into which we are born also shapes our experiences. Dilthey was so convinced of the indissolubility of the subjective and objective in lived experience that he thought that ‘objective spirit’ – culture, essentially – not only frames but actively shapes our experiences as we live them . A young person who has read Romeo and Juliet and been affected by it will construe his experiences of love differently than someone who has not. Dilthey went so far as to claim that the musical genius is so immersed in music that she experiences the world itself musically. This is all part and parcel of Dilthey’s hermeneutic conviction that might be expressed by saying that what we bring to the world shapes what we find there.

In addition to the plurality that William James called ‘stream of consciousness’, Dilthey also talked about a singular unit of meaning called ‘lived experience’. Much like ‘a love affair’ or ‘the death of a loved one’ is not one event but a plurality that shares a common meaning, so often too is ‘a lived experience’. In memory, we gather various experiences with a shared meaning and create a unity out of multiplicity. The whole that results can itself be called a ‘lived experience’. This usage is indicated in sayings such as ‘my lived experience of mental illness’ or ‘my lived experience of sexism’. Here, the speaker isn’t usually referring to one single experience but a plurality that shares a single significance.

Importantly, lived experience doesn’t reach its final form until its meaning is teased out, codified and expressed – a process that involves conscious interpretation. Rudolf Makkreel notes that, while for Dilthey lived experience has a preliminary intelligibility, its full meaning requires this intermediary of reflection and expression. Ultimately, Dilthey thought that we must interpret our own life experiences in the same way that we interpret others.

This dual meaning of lived experience – that it’s both the unmediated material and the yield from conscious reflection – is reflected in contemporary usage when people say that lived experience isn’t only direct experience but also knowledge that is gleaned from such experiences. It is also likely behind the ambivalence that many feel about whether or not lived experience can be communicated and shared. So it’s crucial to note that, in Dilthey’s formulation, lived experience that has been codified can be communicated, especially in the form of literature, poetry and autobiography. Though Dilthey believed it’s not possible to communicate one’s exact inner states – understanding is always partial, and the life of the individual is ineffable – he nevertheless thought that our common humanity made it possible to come to understand ‘what it’s like’ to be someone else.

I n the 1940s and ’50s, existentialists adopted the language of lived experience. Sonia Kruks notes in Retrieving Experience ( 2001 ) that this coincided with a turn towards identity politics, creating a link between the two that continues to the present. Jean-Paul Sartre wrote about the lived experience of being a Jew (though he was not Jewish) in Anti-Semite and Jew ( 1946 ), Simone de Beauvoir wrote about the lived experience of being a woman (even titling the second volume of her magnum opus, The Second Sex ( 1949 ), ‘ L’expérience vécue ’ – a French rendering of Erlebnis ), and Frantz Fanon , in Black Skin, White Masks ( 1952 ), wrote about ‘the lived experience of the black man’. A central theme of this period is a call for a return to lived experience combined with a recognition of the distorting effect of the dominant culture, of ideology, of ‘naturalised’ categories such as race and gender, which warp one’s experience of oneself and tempt one to live inauthentically.

Probably no contemporary philosopher has done more to help us understand identity politics than Charles Taylor, especially in his book The Ethics of Authenticity ( 1991 ) and his essay ‘The Politics of Recognition’ ( 1995 ). Taylor invites us to see identity politics as a response to the persistent human need for recognition – for one’s most authentic self to be seen and valued. Whereas in premodernity, recognition would be assured by fulfilling one’s preset social role, now recognition is no longer guaranteed. Accordingly, Taylor says, the unique expression of one’s authentic self – what we would now call an ‘identity’ – must be explicitly acknowledged. Taylor argues that the demand for recognition is tied to the romantic notion that there is a true or authentic self that has been obscured by society. In this romantic framing, ‘[o]ur moral salvation comes from recovering authentic moral contact with ourselves.’

If others don’t and can’t know what it’s like – then the only alternative is to defer to those who have privileged knowledge

And so, today, many feel it is their duty to undergo a process of self-exploration to find their authentic self, especially when that self belongs to an identity which is viewed as historically marginalised and oppressed. The goal is no longer simply self-realisation – to become who one is – but to demand recognition on behalf of that identity group, thus fostering political change by undermining the structures which have inhibited the authentic way of living of marginalised people.

Lived experience plays a central role in this process in several ways. First, it has become a marker of authenticity. A commonplace among today’s intelligentsia is that historical categories don’t match the lived experience of marginalised people. Miranda Fricker has designated this phenomenon ‘ hermeneutical injustice ’. Hermeneutical injustice occurs when a marginalised person is unable to understand their own social reality or experiences because the resources for understanding experience are created by those who are dominantly situated in culture. This echoes Fanon’s argument that many philosophical categories present in culture – even the master/slave dialectic in Hegel – were not created with Black experience in mind. Talk of lived experience thus becomes a way of signalling authenticity because one’s experiences aren’t reflected in the dominant culture.

Second, invoking lived experience has become a way of achieving epistemic and political authority, usually by claiming that people with marginalised identities have privileged access to knowledge that others are ill-equipped to understand or critique. ‘You don’t know what it’s like’ is a popular refrain. If others don’t and indeed can’t know what it’s like – then the only alternative is to defer to those who have privileged knowledge. When the authority of lived experience is felt, then language like ‘Speaking as a…’ becomes a way of signalling privileged knowledge which others should defer to. The truths of lived experience are now offered, in the words of Raymond Williams, ‘not only as truths, but as the most authentic kind of truths’. By the same token, members of culturally dominant groups can use the same language to express humility and deference towards others – ‘Speaking as a white man…’, ‘I don’t know what it’s like,’ and so on.

Third, lived experience becomes a way of boundary policing. Appeals like ‘Speaking as a…’ can prompt reflexive deference only if we engage in what Gayatri Chakravorty Spivak called ‘strategic essentialism’ – that is, only if we behave as if groups are monolithic and homogeneous (which they aren’t). Kwame Anthony Appiah points out that, if Black people seek recognition as Black people (which is entirely reasonable, given how that identity was constructed for the purpose of denigration and oppression), this goes hand in hand with creating boundaries – what it means to be ‘authentically’ Black. In this context, talk of lived experience can be used to police what counts as authentic Blackness, creating a kind of social prison. As he puts it in his essay ‘Identity, Authenticity, Survival’ ( 1995 ), ‘[b]etween the politics of recognition and the politics of compulsion, there is no bright line.’ In other words, if the authority of lived experience is to have weight, only the experience of some people can be allowed to count. If one transgresses against certain boundaries, then one’s status as an ‘authentic’ member of the group – and the importance of one’s experiences – can be questioned.

I t is perhaps not surprising that those who routinely deploy lived experience for political purposes haven’t been particularly critical about its use. Yet it was concerns of the kind that Appiah expressed that led Joan W Scott to argue in ‘The Evidence of Experience’ ( 1991 ) that reliance on lived experience has unexpected and heavy costs (an argument echoed in many ways by Wendy Brown). If, in seeking to empower, say, Black women, we encourage them to share their experiences as Black women (‘In my lived experience as a Black woman…’), this surreptitiously reinforces or ‘reifies’ (freezes and treats as real, timeless and natural) historically constructed categories like ‘Black’ and ‘women’. Rather than liberating marginalised people, using this language risks making us complicit in the persistence of categories that should be deconstructed.

Appeals to lived experience as a purely subjective experience that is unanswerable or not subject to critique are questionable at best. While some use ‘lived experience’ as if it indicates something indubitable and certain, bringing it close to purely subjective notions like qualia, this doesn’t square with the obvious fact that we can misunderstand our own experiences. Somehow we’ve forgotten the lesson that earlier thinkers knew: ideology can distort and oppression corrupt even our own self-understanding. As Appiah pointed out in The Guardian in November 2020, experience ‘is never unmediated and self-interpreting’. This means that lived experience doesn’t warrant reflexive deference, even though lived experience has become so closely tied to identity and dignity that others’ refusal to defer or their willingness to ask questions or critique may feel like erasure.

We need more than lived experience to work for positive social change

It’s worth calling attention to the fact that, since lived experience is fundamentally interpretive, it is a questionable foundation for authenticity. Following the recognition that people from marginalised communities have experiences that aren’t reflected in the language and concepts of the dominant culture, there has been a push for the creation of new conceptual categories to fill the void – to name an authentic reality previously obscured by society (such as new gender or sexual identities, so-called microaggressions, etc). However, there has been insufficient attention to the fact that new language and concepts may not just reflect experiences but create them. Dilthey argued that our own individual experiences are more than just subjective feelings but embody objective cultural structures, language, concepts, and the like. That is, objective meanings and structures permeate our lives, not just at the level of reflective interpretation, but at the level of lived experience itself. Think of how, among others, concepts such as Black/white, man/woman, Christian/Muslim/Hindu, Autistic/bipolar/OCD/neurotypical, privileged/underprivileged shape our experiences of ourselves and others.

If this is right, then it’s possible that lived experience and language are in a relationship much like the one that Taylor argues exists between nationalism and states – nationalism creates states but then states also produce nationalism. So, lived experience gives rise to new concepts but then new concepts give rise to new lived experiences. In at least some cases, new language may create as much as reflect the experiences that it refers to. If Dilthey is right that culture enters into and shapes lived experience, then we must be cautious about allowing lived experience to function as the touchstone of authenticity. Our concepts don’t just reveal, but create ‘who one truly is. ’

In her essay ‘Essentialism and Experience’ ( 1991 ), bell hooks writes that ‘[i]dentity politics emerges out of the struggles of oppressed or exploited groups to have a standpoint on which to critique dominant structures.’ For many today, the authority of lived experience is thought to provide precisely that standpoint. The problem is that lived experience isn’t a pure foundation that escapes the intrusion of language, theory and culture, and therefore can’t be used as the basis of authority or authenticity to which others should reflexively defer. We need more than lived experience to work for positive social change.

S o, where do we go from here? What is a proper role for lived experience in our society and our politics? We should start by acknowledging that lived experience is, in fact, valuable. It should be obvious that people have different experiences, and that we should all cultivate not only a readiness to listen to those who do but an openness to learning from them as well. In policymaking, those who have direct experience of the effects of policies should be consulted – and not only because they may have knowledge that policymakers may lack, but because, as the ‘nothing about us, without us’ motto of the disability rights movement highlights, they are often the primary stakeholders. Lived experience can thus serve as a check on creeping technocratic bureaucracies which have an affinity for losing touch with reality.

At the same time, we could be more thoughtful about how we employ lived experience. To start, we should recognise that lived experience – and research based on it – doesn’t trump other forms of enquiry but complements it. As C S Lewis put it in his essay ‘Meditation in a Toolshed’ (1945), if we want to understand the world, we should, insofar as possible, view things from the inside and from the outside. The two perspectives should stand in creative tension.

Incommunicable lived experience might serve as a licence for political authority, but it can never serve as the basis of solidarity

Along the same lines, we should be judicious about the use of identity categories and, insofar as possible, refrain from treating them like they are natural and eternal, remaining mindful of the interrelationship between our concepts and experience. While identity is not simply a matter of self-description, we should recognise that many people do not ‘identify with’ and are not motivated by the identities that others ascribe to them. Even when they do so identify, we should be careful not to treat all members of a group as if they’re the same or all have the same experiences and interpretations of those experiences. We shouldn’t include only those who have had the ‘right’ kind of lived experience or learned the ‘right’ lessons from those experiences. When we do that, we’re not really utilising lived experience at all, but politics, and we are merely exploiting ‘people with lived experience’ for political reasons.

Finally, we should let go of the notion that only members of one’s own group can understand ‘what it’s like’ to have one’s experiences. If we persist in saying lived experience is private and can’t be shared, we undermine the impetus for trying to understand experiences other than those of one’s own group. This fracturing along identity lines is disastrous for a liberal-democratic polity where durable social change is largely predicated upon solidarity across difference. Incommunicable lived experience might serve as a licence for political authority and a demand for deference, but it can never serve as the basis of solidarity. Instead, we should encourage people to have the courage to try to understand experiences other than their own. Emily Tilton and Briana Toole rightly argue that, if our openness to the experiences of others is to be personally and socially transformative, one’s posture can’t be one of passive deference, but one of active and collaborative enquiry. Lived experience – especially when it falls outside of the mainstream – can and should serve as a catalyst for enquiry and dialogue. And the mark of a genuine conversation is you never know where you’ll end up.

Political philosophy

C L R James and America

The brilliant Trinidadian thinker is remembered as an admirer of the US but he also warned of its dark political future

Harvey Neptune

Thinkers and theories

Rawls the redeemer

For John Rawls, liberalism was more than a political project: it is the best way to fashion a life that is worthy of happiness

Alexandre Lefebvre

Anthropology

Your body is an archive

If human knowledge can disappear so easily, why have so many cultural practices survived without written records?

Helena Miton

Seeing plants anew

The stunningly complex behaviour of plants has led to a new way of thinking about our world: plant philosophy

Stella Sandford

Knowledge is often a matter of discovery. But when the nature of an enquiry itself is at question, it is an act of creation

Céline Henne

History of ideas

All that we are

The philosophy of personalism inspired Martin Luther King’s dream of a better world. We still need its hopeful ideas today

Bennett Gilbert

What are your chances of acceptance?

Calculate for all schools, your chance of acceptance.

Your chancing factors

Extracurriculars.

How to Write the American University Essays 2023-2024

American University has one optional prompt for all applicants about why you want to attend AU. Additionally, the school has prompts for each of its special programs.

There are three prompts for Honors Program applicants, two prompts for Global Scholars Program applicants, three prompts for Lincoln Scholars Program applicants, three prompts for Politics, Policy and Law Scholars applicants, two prompts for Public Health Scholars applicants, two prompts for Sakura Scholars Program applicants, and five prompts for AU Emerging Global Leader Scholarship (International Students) applicants.

Since AU receives thousands of applications from academically strong students, your essays are your chance to stand out. In this post, we’ll discuss how to craft an engaging response to each of these options.

Want to know your chances at AU? Calculate your chances for free right now.

All Applicants Prompt

At american university, inclusive excellence is a cornerstone of the academic experience for our students, and we deeply value the learning that is inspired by the diversity of backgrounds and life experiences that all our community members bring with them. please share why you would like to join this community. (150 words).

This is a standard instance of the common “Why This College?” prompt . Unless this is the first college you are applying to, chances are you’ve already seen a prompt like this before. There are no tricks here; this straightforward prompt is meant to gauge your interest in AU.

The admissions committee will use your answer to determine how you fit with the University and how you’ll make the most of all its opportunities. To help them figure these things out, your essay should show how your personal goals and the AU’s resources intersect.

A good approach to an essay like this is establishing a connection with AU. There are two kinds of connections—tangible and intangible. Ideally, you’ll be able to establish both, but a good response will establish at least a tangible connection.

Establishing a tangible connection can be done by explicitly discussing resources and opportunities offered by AU that resonate with you personally. To have a strong, specific response, you’re going to need to do some research. Don’t fret if you haven’t done this before; we’ve created a handy guide to help you research colleges effectively!

To begin, try to find your desired major’s webpage by consulting this list of degree programs . You should also look into faculty members in your department. To do that, you can use this searchable directory to find your department, which will have its own faculty list. Finally, look into the wealth of centers, institutes, and initiatives at AU.

Here’s an example of what a successful, specific response might look like:

“I am from a multicultural family; my mother is Jewish and my father Muslim. This background exposed me to some profound discussions of geopolitical affairs from a fairly young age. I am fascinated by international studies and I wish to contribute to initiatives that aim to reduce conflict between Israel and Palestine. AU’s International Studies program at the School of International Service offers in-depth classes that are highly relevant to this passion of mine. RELG-475 Religion and Violence and SISU-319 Arab-Israeli Relations specifically will grant me insights into the religious roots of the conflict that I simply cannot learn by just talking to my parents.

I am particularly interested in the work of Professor Mohammed Abu-Nimer. My mother showed me his book Evaluating Interreligious Peacebuilding earlier this year, and I found his thoughts on conducting evaluations in conflict areas illuminating, as they explain some consequences of fieldwork.”

This response does a few things effectively. First, it gives the admissions committee an idea of who the student is and where she comes from. Second, it establishes her motivations and passions. Third, it specifically discusses several courses and the work of one of AU’s faculty members, as well as why those resources are important to the student. You can do all these things while remaining within the small word limit.

Besides describing the particular resources to intend to make use of, you might also wish to express an intangible connection with AU. This isn’t necessary, but it would add to your application if you can do it. An intangible connection is just what it sounds like—a connection that isn’t based on the tangible resources offered by the University. Often, an intangible connection involves alignment between your personal values and those of the institution.

For example, perhaps you’re deeply invested in environmental conservation. You’ll be happy to know that AU is “the first urban campus, the first research university, and the largest higher education institution in the United States to achieve carbon neutrality.” It also achieved this goal two years ahead of schedule! You could write a bit about how much you appreciate AU’s sustainability initiatives to your response to establish an intangible connection.

Finally, there are a few things you’ll want to avoid doing in your essay:

• Name-dropping. Don’t write a laundry list of activities, classes, or professors that interest you without explaining why those things are important to you. Even though you are discussing facets of the university, this essay needs to be primarily focused on you.
• Empty flattery. Anyone can write that “AU is a well-respected institution with an amazing international studies program.” It’s nice to compliment the university, but you don’t have a lot of space, and empty flattery suggests that you don’t have anything more substantive to say.
• Generic remarks. Talking about AU’s good location, a strong program in some field, or small class sizes won’t add much to your response. These are generic things that apply to many schools.

Make sure that you do ample research, develop nuanced reasons for choosing AU, and write a sincere response, and you will be off to a great start!

American University Special Program Essay Prompts

Click on the link to be taken to the special program prompts.

• AU Honors Program
• Global Scholars Program
• Lincoln Scholars Program
• Politics, Policy and Law Scholars Program
• Public Health Scholars Program
• Sakura Scholars Program
• AU Emerging Global Leader Scholarship

AU Honors Program Applicants, Prompt 1

Au honors students are distinguished by their sense of intellectual curiosity, both inside and outside of the classroom. tell us what you are most curious about, and how that curiosity has influenced your life thus far. (300 words).

This prompt is fairly broad, so you can approach it in a few different ways. We recommend writing a sort of blend between a “Why This Major?” essay and an extracurricular activities essay . Focusing on an aspect of your intended major will show your passion for something inherently intellectual, and throwing in some of your other interests/hobbies will add nuance and personality to your response.

Before you begin writing, you’ll want to gather your thoughts so that your essay will have structure. Think of the following questions as a way to focus your thoughts:

1. What piques your curiosity and interest the most? What are your authentic reasons for being interested in this thing?

2. What are some specific examples of things that you enjoy with regard to this interest?

If this is something you’re truly curious about, you shouldn’t describe it generically. Instead of thinking “I love reading,” think “I enjoy reading novels that explore existentialist philosophical themes.”

3. How might pursuing this thing serve your life and/or career goals?

Is your curiosity about this thing a driving force in your plans for your future? For example, are you so curious about ocean life that your biggest life goal is to become a marine biologist?

4. Is this interest primarily academic or extracurricular? What are your best experiences with this interest both inside and out of the classroom?

5. Is there any recurring emotional experience that you have when exploring this thing that piques your curiosity? Why do you find that experience or state of mind appealing?

6. How has this thing influenced your development as a person? Have you developed or strengthened any personality traits or skills as a result of your object of interest?

Questions 4, 5, and 6 will be especially helpful when you’re trying to recall some anecdotes to support your interest and curiosity in it.

You only have 300 words to work with, so you should keep your response limited to one thing you’re deeply curious about (or maybe two if they’re related). A strong essay will do a few things:

• First, it will show that you have nuanced interests with intellectual depth.
• Second, it will talk a bit about the trajectory your life has been on as a result of your interests.
• Finally, it will display an important part of your personality that can give the admissions committee an idea of who you are as an individual.

There are a couple of common mistakes you should avoid when writing your response:

• Picking the wrong topic. Bad topics include: an interest you already wrote about somewhere else in the application; an interest that sounds impressive, but that you aren’t very invested in; one you haven’t spent much time on.
• Writing a generic statement about why the interest you chose is interesting or cool without addressing the personal connection you have with it. It’s great to appreciate your own interests, but you need to show the admissions committee why the thing that makes you curious is so important to you.

Some examples of strong topics would be:

• A student who’s a second-generation Japanese immigrant might be curious about the relationship between language and identity. She’s noticed while learning Japanese that it’s easier to have more complex conversations with her parents in their native tongue, and that they’re better able to express their personality. And as she’s become more comfortable speaking Japanese, she’s able to connect more with her heritage. This has led her to attend local language exchanges and start a podcast about the stories of the attendees and their thoughts on language and identity. She hopes to study Japanese at AU and become a translator.
• A runner who got tendonitis in his junior year may be curious about how the tendons and ligaments in our body work to support us during exercise. After doing physical therapy and healing his tendon, he decided to take an anatomy course and shadow his physical therapist. He wants to become a physical therapist or sports medicine doctor to help other athletes rehab their injuries.

AU Honors Program Applicants, Prompt 2

What aspect of the au honors program piques your interest the most (300 words).

This prompt is a slightly more specific version of the “Why This College?” prompt . However, you’re being asked why you’re drawn to the AU Honors Program in particular rather than to American University as a whole.

The prompt is meant to assess a few things:

• First, it’s meant to see if you know what you’re getting into with the program. If you’ve done your research on the Honors Program, you should have something detailed to say about it.
• Second, it’s intended to determine how you will fit in the program. The admissions committee wants to know what role you’ll have in the program and how you’ll make use of its resources to achieve your goals.
• Finally, it’s an effective way for the admissions committee to see which students are genuinely interested in the program.

Before you begin writing, make a list of the reasons you decided to apply to the program. You might find it helpful to explicitly jot down the things that drew you to the Honors Program in the first place. One of these reasons might very well be the subject of your essay. You should also explore the Honors Program website to make sure you don’t miss any of your reasons.

The prompt asks specifically for the aspect that most piques your interest, so you have to figure out if you want to write about an academic reason, an extracurricular one, or an intangible one. Let’s go over what makes each of these unique.

Academic reasons are as straightforward as they sound. Things such as the Honors Colloquium courses, the Honors Capstone , and research opportunities are academic aspects of the program that you might want to write about.

Extracurricular reasons include activities and opportunities that are supplementary to academics. Things such as Honors housing , the Student Advisory Council , and the Honors “Have You Ever Wondered?” discussion series are extracurricular aspects of the program.

Intangible reasons are those that involve values, beliefs, and other nonphysical things. The program’s commitment to interdisciplinary thinking and the BIPOC Affinity Group ’s dedication to “an empowering and supportive environment” are examples of intangible aspects of the program.

Your reasons for being interested in the program don’t have to be the most exotic or outlandish; you can write an effective straightforward response to this prompt. The thing that piques your interest the most might be the ​​Honors Colloquia, the opportunity to engage with Program Associates, or the opportunities in Honors housing. All these options are valid ways to establish a tangible connection with the program.

For example, consider a student who wants to do political science research in her future career. She might be most interested in the Honors Program’s curriculum. Her response can cover the rigorous nature of the program, discuss some of the Honors-specific courses, and talk about the ample opportunities to conduct undergraduate research (such as HNRS-398 Honors Challenge Course and the Honors Capstone).

Avoid name-dropping random courses, activities, or faculty members without elaborating on how they resonate with you personally. Doing so will make your interest look superficial or disingenuous.

As long as you can describe what in particular has drawn you to the Honors Program as well as why it did so, you will be able to write an effective response to this prompt.

AU Honors Program Applicants, Prompt 3

We all have meaningful experiences that shape us and inform our worldview. what aspect of your background would you most like to share with other students in the honors program (300 words).

This is, in essence, a version of the common diversity prompt that many colleges provide. Colleges often include diversity prompts so they can learn something about your personal background and its influence on your worldview.

In June 2023, the United States Supreme Court struck down the use of affirmative action in college admissions. Nevertheless, the ruling allows colleges to consider race on an individual basis, which is one reason many schools are now including diversity prompts as one of their supplemental essay prompts. If you feel that your racial background specifically has impacted you significantly, this is the response in which you should write about that.

More generally, you can respond to this common prompt with a fairly traditional answer. One tried-and-true method you could use involves identifying the most important part of your identity, then discussing how that aspect of your background is relevant to you and your life experiences.

Before you jump into writing your response, think of aspects of your background that may have had an impact on the way you look at the world or the way you live your life. Some examples of things that have likely influenced your worldview include:

• Personal identity. Your race, ethnicity, gender identity, sexual orientation, age, etc. all have a profound influence on the way you think and perceive the world.
• Cultural identity. Your religious affiliations, political views, socioeconomic status, social class, and even the place you are from influence what issues you see the most, and what solutions you envision for these issues.
• Personal history. Things in your life may have an average trajectory. Maybe you’ve had a fortunate life with few obstacles to overcome so far, or maybe you’ve experienced a great deal of adversity or tragedy. The way things generally tend to go in your life will have a great impact on how you view life and the world around you.
• Interests. The things you’re really invested in can change how you perceive the world. If you’re a musician, for example, you might find musicality in the most mundane sounds out in the world on a daily basis.

That said, there are several angles with which you could approach this prompt. Some more specific examples of aspects of identity you might write about include:

• Having a disability that has changed your perspective on something in the world.
• Being a member of an ethnic group that has an interesting cultural practice.
• Fluency in another language that you use to help members of your community.
• Being a member of a fandom.

You have 300 words to work with, which is a considerable length, so feel free to structure your essay using an anecdote. You might begin with a time when your worldview was different, then describe how it changed due to the aspect of your background that is the subject of your essay.

One thing you should avoid is simply listing out things that generate diversity. Diversity includes everything mentioned above and more, but just writing out a list of things contributes very little to your application and also fails to respond to the prompt. The prompt asks you which singular aspect of your background you would like to share, so make sure to choose wisely and elaborate.

This prompt is one of the few opportunities you have to showcase your unique perspectives. Whatever aspect of your background you choose to write about here, make sure your response is sincere. Try to show as much individuality and specificity as you can in your response.

Global Scholars Program Applicants, Prompt 1

In your view, what is the greatest challenge facing humanity today and how do you envision yourself being part of the solution (no word count given).

In this prompt, you are asked to give your opinion on the greatest challenge facing humanity today. This sounds like a very tall order, but don’t worry; it’s an opinion question, so any reasonable challenge you choose will be fine.

Admissions committees want to see specifics, so we often recommend not identifying too broad a problem. In the brainstorming stage, however, you can think as broadly as you’d like. Global poverty, world hunger, illiteracy in developing countries, human rights abuses—each of these things can be an effective starting point.

Thinking about your identity and values might help you determine which issues are most important to you. Aspects of your identity include your ethnicity, race, country of origin, language, religion, gender identity, sexual orientation, hometown, income class, socioeconomic status, illnesses/disabilities, and even interests and activities!

Consider these different aspects of your background and list broad world issues that may have an impact on some part of your identity. For example, you might be Ukrainian and have family members directly affected by the current war. In this case, your ethnic background may compel you to write about geopolitical conflicts or human rights issues.

Be sure to narrow your topic to something specific once you begin writing. Even though the prompt asks what you think is “the greatest challenge facing humanity today,” you should be prepared to discuss concrete examples of that challenge.

For instance, if you want to write about world hunger, try to also describe particular situations and specific problems related to that broader issue—some things you might want to examine in such an essay can include widespread food and water shortages in Venezuela as a result of governmental policies, hunger in Haiti due to food insecurity and currency inflation, and the impending famine in Sudan as a result of internal conflicts.

The aforementioned examples can add a great deal of nuance to your essay for a couple of reasons. First, citing specific instances of your chosen challenge goes beyond simply stating that your challenge exists. It creates tangible reasons to be concerned about the issue. Second, having a few concrete examples demonstrates that you are informed and knowledgeable about the issue.

Once you have decided on a global challenge and have thought of a few examples to support your point, reflect on how you might be able to contribute to a solution to this problem. This program is offered by the School of International Service, so you will be pursuing a degree in International Studies.

You might already have some ideas about how you wish to help solve your chosen problem, but your essay will be even better if you can connect your goals to the school and degree. Read up on the BA in International Studies and the Global Scholars Program to inspire your writing!

There really is no wrong way to envision yourself as part of the solution. Consider the following hypothetical students to see how contributions can vary:

• A student who’s passionate about the environment might say that climate change is the greatest challenge facing humanity, and might describe how it has devastated different communities around the world, including his small coastal town, which has experienced worsening floods. He might hope to major in International Studies to eventually work in the United Nations and be a part of climate change conferences and agreements.
• A student who wants to be a doctor might say that lack of access to good, inexpensive healthcare is the greatest global challenge. She could describe how the U.S. healthcare system fails many low-income people, and how poorer countries lack the infrastructure and resources to treat easily treatable illnesses. She hopes to go to medical school then join Doctors Without Borders to help those in conflict zones and those facing disasters get the treatment they need.

This prompt is meant to gauge which global issues you deem important and how you intend to use your college education and degree to contribute to ongoing efforts to solve these issues. You’ll have a strong essay as long as you’re sincere and write about a problem you’re personally invested in.

Global Scholars Program Applicants, Prompt 2

Describe a situation in which you had to work harder than you expected. when and how did you know that your current efforts were not enough how did you adjust (500 words).

This prompt asks you to describe a time in your life when you faced a challenge that required you to put in an unprecedented amount of time and effort. What you choose to write about doesn’t have to be a singular experience; a situation in this context can be something much larger.

You can choose to describe any experience—academic, personal, extracurricular, and so forth—in your answer. Like most other prompts, the key will be in how you not only relate your chosen situation to your personality, but to the Global Scholars program at large.

Think first about your identity and your environment—are there any distinguishable experiences in which you have always felt that you’ve had an uphill battle or unfair disadvantage? Think about periods of your life in which you may have had to undergo a major transition or change.

Regardless of the situation you choose, remember that the best answers come out of asking yourself questions. This applies equally to a situation you may describe that does not involve your identity or environment—you can also approach this prompt by thinking about any life-altering events that forced you to pivot or make a change.

For example, maybe COVID-19 left one or both of your parents unemployed, and you had to pick up a job on top of your schoolwork. While you may have expected to be able to handle the part-time job, perhaps you saw your schoolwork and relationships begin to slip through the cracks and you were forced to really reevaluate your time management skills.

You may end up writing about an experience that is similar to that of other applicants, so it’s how you relate it to yourself and to your environment that will make you stand out from the crowd. Make sure you continue to emphasize your emotions and honesty throughout your answer, and lastly, try to relate your chosen experience back to the Global Scholars program at large.

You can conclude by writing about how you hope to apply what you learned from your life experiences to your participation in the Global Scholars program—how you hope to apply your newfound understanding of various financial or personal circumstances to learning about various cultural and global circumstances.

Lincoln Scholars Program Applicants, Prompt 1

Tell us about a morally complicated text that you think would lead to good discussion for first year college students. in what way is the text morally complicated and why do you recommend it (no more than 500 words).

This might seem like a daunting prompt, but it can be easier than it seems. Don’t worry about having some grandiose, impressive tome to talk about for this essay. If you think creatively, you should be able to identify moral complications in simpler texts. This is the kind of essay that really benefits from careful argumentation.

Brainstorming your topic:

There are two kinds of texts that would probably make for a strong essay:

• Texts you’ve read recently, which should still be fresh in your mind
• Texts you’ve read a long time ago and still remember because they were impactful or profound to you

It’s important that you pick one of these kinds of texts because you’ll want to write about something you know well enough. If you choose a text that you don’t really remember, or worse, a text you haven’t read that looks impressive, your points will probably be shallow and superficial, which will drag the overall quality of your essay down.

As far as the text itself is concerned, you can write about nearly anything (just make sure it’s not too trivial, like a children’s book). Perhaps you have read a clearly morally complex text, such as Victor Hugo’s Les Misérables or Harper Lee’s To Kill a Mockingbird . If you have, and you remember the details well enough to explain your choice, then by all means write about it!

However, if you haven’t read a text like that, that’s fine too. Think of things you’ve read recently that have moral dilemmas you might discuss. For some idea on how you might stretch the theme of morality, consider some examples:

• Lois Lowry’s The Giver, a young adult novel, discusses themes related to individuality and emotional depth and can be pitted against order and conformity. This moral conflict leaves a lot of room for debate, as the balance between individuality and societal conformity is one that is often hard for individuals to navigate.
• Marvel Comics’ Civil War, a seven-issue comic book storyline from 2007, has a plot centered around the U.S. government requiring super-powered individuals to reveal their identities to be superheroes under official regulation. While this may not be a traditional text, it has been acclaimed for its exploration of the conflicting desires of security and freedom that are still discussed in American politics today.
• Walter Isaacson’s Steve Jobs, the authorized biography of Apple’s co-founder, is a thorough look at the life of the controversial business magnate. It discusses not only his great achievements in the worlds of business and technology, but also his personality, which has been described as abrasive or difficult at times. This text allows students to examine the ways in which massive corporations, their employees, and their consumers can be directly affected by the very human individuals who lead them.

As you can see from the above examples, you can find and argue for moral complications almost anywhere you look. You might use a traditional example of a large, classic novel with clear and distinctive moral ambiguity, or you might explore some more creative options, such as biographies, YA novels, and even comic books or graphic novels!

Tips for writing your essay:

A good response will answer every part of the prompt. You should strive to identify the text, explain how it’s morally complicated, and detail your reasons for recommending it. The first and last part shouldn’t be too hard once you’ve settled on your text—naming the text and talking about why you’re recommending it are tasks that you can probably do easily if you know your chosen text well. After all, you know why you like the book.

It’s the second part of the prompt that will require some more careful thought. Effectively explaining how the text is morally complicated is only something you can do if you’re familiar enough with the text and its themes. Oftentimes, the moral complications of a book aren’t directly relevant to the plot—they’re often a thematic consequence of a character’s actions or are intended to be seen behind the main narrative, but not the focal point of the text itself.

That said, it might actually be a good idea to consult online summaries, videos, and study guides of the text you chose. Of course, you should absolutely have read the text and have a decent grasp of its material, but this isn’t a test for school—you can and should see how the moral themes are discussed by other readers. This will inform your argument that this text should be used in discussions among first year students.

Mistakes to avoid:

There aren’t too many ways to tackle this prompt incorrectly, but there are a couple of things you should avoid , which have already been mentioned but are worth repeating:

• Choosing a text you aren’t familiar with, just because it looks more impressive. It’s better to write a thoughtful, intelligent essay on a text that might be seen as lackluster than to write a shallow, generic essay on a text seen as impressive. Remember, the admissions officers aren’t making decisions based on books you have or haven’t read—they’re making decisions based on the quality of your essays.
• Choosing a trivial or juvenile text. Most young adult novels should be complex enough to be valid texts for this essay, but don’t try to be overly creative by writing about something for little children. Children’s books are intentionally written in a way that does not deal with the complex, intellectual themes that you’re tasked with discussing here.

As long as you pick a decent text (i.e., one you’re familiar with that isn’t too trivial), describe the ways in which it deals with questions of moral complexity, and make a good case for its use in Caltech’s first year classrooms, you’ll be well on your way to crafting a strong response.

Lincoln Scholars Program Applicants, Prompt 2

One goal of the lincoln scholars program is to encourage intellectual and political diversity on campus. what does this goal mean to you and why does a program with this goal interest you (no more than 500 words).

This prompt puts a specific spin on the common “Why This College?” and “Why This Major?” prompts, with a couple of key differences:

• First, you’re asked about a particular goal and what it means to you.
• Second, rather than discussing the University as a whole or a particular major, you’re tasked with describing why a program like the Lincoln Scholars Program appeals to you.

Make sure to address both parts of the question to have a full response. You have up to 500 words to work with, so you can really go into detail about each part. A good approach would be to answer each portion of the question in turn.

Before you begin writing, think about what intellectual and political diversity mean to you. Note the wording of the prompt: “What does this goal mean to you?” You can take advantage of the nuanced meanings of the word “mean.” In a literal sense, the question is asking how you would define such a goal. But in another sense, it’s asking why the goal is significant or important to you.

It might be helpful to jot down some bullet points that you might want to build on in your response. You might end up with a list that looks something like this:

• Having a group of people with different fields of expertise work on one project from various angles
• Different viewpoints creating points for intellectual debate
• Multiple people of various backgrounds informing each other’s perspectives
• Generating varied approaches to the same problem with the shared goal of solving it

Whatever you think of, try to come up with a solid personal definition of intellectual and political diversity. From there, you can begin to describe why these kinds of diversity are important to you. Using an anecdote-driven narrative to explain this point is a good approach. For example, perhaps you participated in a school project in which a different perspective was the one that led to a solution. Or, maybe you were part of a debate club and learned to see a topic differently because of a well-informed persuasive argument on the other side.

As you develop your thoughts on why such a goal is important to you, transition into a discussion of the program and why it interests you. Here, it’s essential that you establish a connection to the program. Do some research on the program’s webpage to learn about resources and opportunities that are offered.

Perhaps one of the program’s courses is appealing to you because of its content. Or, maybe you resonate with the program’s mission “to explore the great questions of moral and political life in a context of intellectual and political diversity.” Be sure to describe how and why a program like this piques your interest.

Connect the goal of intellectual and political diversity to your personal goals and values. This is the strongest way to convey your interest in the Lincoln Scholars Program and in exploring big questions from multiple viewpoints.

Lincoln Scholars Program Applicants, Prompt 3

List five texts, magazines, movies, websites, podcasts, music, or other media that you regularly engage with and explain briefly why you like each one. please list a variety of types of media. (1-2 sentences per item, no more than 400 total)..

This is a more niche prompt that you probably haven’t seen often, if at all. Luckily, there’s really no right or wrong answer! In fact, the program’s webpage lists some of the books that students have applied to the program with this year, and they include all kinds of works—ancient epic poems, classic novels, niche novellas, poetry collections, philosophical dialogues, and memoirs!

AU is curious about what interests you, how you think, how you’ve developed intellectually, and how you may have challenged yourself with the media you consume. Choose your examples carefully, but also be honest.

One great way to think about this prompt is through the idea of a “capsule wardrobe.” In a capsule wardrobe, each piece of clothing is unique and works well on its own—you might have a graphic tee, a leather jacket, a button-up shirt, and a few pairs of jeans. Even though each article of clothing has its own character, each also works toward your overall style—the entire wardrobe. Combining items into outfits can highlight different aspects of each item as well as similarities they share

The same idea applies to the texts, movies, websites, and music in your list. Each item should be compelling on its own, but should also contribute to the wardrobe that is your intellectual style. A great list will have items that complement each other, like a belt that matches with a pair of shoes. Some more style tips:

​​1. List items that build on each other. You want your list to have synergy . Just like wearing two matching items together can convey your sense of style, including two similar items in your list can display a sustained interest in a subject. For example, if you include both Romeo and Juliet and West Side Story in my list of films, you’re showing the admissions officer that you’re interested in exploring how the same story has been interpreted by different creatives from different times and places. Neither Romeo and Juliet nor West Side Story could demonstrate this idea alone—when included together, the message is greater than just the sum of its parts!

• Show multidimensionality. There’s something to be careful about. It’s possible to show sustained interest in a topic without indicating growth, and this is something you’ll want to avoid. For example, if your entire list consists of true-crime podcasts, it will look a bit one-dimensional and bland because each item effectively conveys the same message. Aim to list works that show your interest in the multiple angles of a topic. For example, listing the true-crime podcast Serial and Criminal Perspective as well as the journal Psychological Review and a blog on forensic psychology will add levels of intellectual nuance to your interest in the broad theme.
• Don’t overdress. You might want to only include the most impressive, difficult, intellectual media you’ve consumed to show that you’re intelligent and academic, but too much of that will probably make you look like you’re exaggerating for the admissions committee. Instead of doing that, balance the weightier, deeper items with some more relaxed or jocular ones. Hawking’s A Brief History of Time and Einstein’s Relativity: The Special and General Theory are going to look less like you’re pandering if you include something like Hitchhiker’s Guide to the Galaxy in your list. Balance the intellectual interests you wish to show off with your some distinctive personality.
• Don’t underdress. The opposite of the previous tip is also true. While throwing in some fun little books, movies, or music can add some dimension and personality to your list, they shouldn’t be the only things you include. You absolutely can (and should) include a sitcom or a non-academic novel on your media list, but make sure you don’t overfill the list with items of lesser substance. Also avoid including items that are too juvenile. Think smart casual clothing—you don’t need to wear a suit everywhere you go, but some places (like this supplemental essay) require a bit more than sweatpants and flip flops. Some nice jeans and a polo can be enough.
• Recognizable brands can be effective. Mentioning a couple of notable pop culture items will increase your list’s relatability in the admissions officer’s eyes. And, psychologically speaking , similarities on paper can help you in non-personal interactions. Just make sure you pick something that is well received both critically and by the masses, like a Beatles album or the movie Parasite —something that you and your reader could have a robust intellectual debate about.
• Moderation. If it’s not already clear by now, making a strong list is going to be a delicate task. You’re going to need to find the middle ground between casual and intellectual, specific and general, fiction and nonfiction, books and movies, etc. Don’t wait until the last minute to cobble together a list of random things just because this isn’t a fully fledged essay. Remember that you still need to explain and defend your choices. Devote as much time to this list and you do to your essays. The list reveals as much about you as an individual as a full essay does—be sure to treat it with the same respect.
• Be honest! You may be asked about this list somewhere down the road during the admissions process. Don’t get caught off guard by what you’re passing off as your own list. Nothing is more embarrassing and detrimental during this process than not having a clue about something you purport to have read/seen.

Politics, Policy and Law Scholars Program Applicants, Prompt 1

The politics, policy, and law scholars program is an intensive course of study in which students from diverse backgrounds live and learn together. given its intense and unique nature, why do you want to be a part of the program why do you think you would be a good fit for the politics, policy and law scholars program (250 words).

This is essentially a “Why This College?” prompt , but applied to a special program rather than AU as a whole. Moreover, in addition to describing how the program is a good fit for you, you’re tasked with describing how you are a good fit for the program.

Brainstorming your essay:

A recommended strategy for prompts like this is to establish a connection to the program. Two kinds of connection you might try to establish are a tangible connection and an intangible one.

A tangible connection can be made by identifying specific program offerings that resonate with you personally. To find such resources, you should do some in-depth research on the program. A good place to start is the PPL Scholars website . There you’ll find the course of study, the applicable majors, information about the living learning community, and more.

You might write about things like the campus culture, specific classes or academic opportunities, particular professors, etc. Given the rather low word limit, try to stick to academic features, as others might come off as less important.

An intangible connection can be made by discussing how your personal values align with those of the program. The PPL program emphasizes “the principles, practices, and institutions of politics and law from quantitative and qualitative, philosophical, and social science perspectives.”

If your personal values deeply resonate with the ideas of practicing law, government, public policy, criminal justice, or a similar field, you might wish to discuss how those values will be supported and informed by those of the program. Be sure to take a look at the PPL Scholars FAQ webpage to get a little more insight into the program.

Since you only have 250 words to work with, it would be a good idea to choose either a tangible connection or intangible one to discuss, rather than both. Remember, you need to save some space to discuss how you’re a good fit for the program.

Also note that it’s okay if you can’t develop a really strong intangible connection to the program—that is usually the harder kind of connection to write about. A strong tangible connection and a good explanation of how you’re a good fit for the PPL Scholars Program will make for a good response.

For example, consider a hypothetical student whose mother is a lawyer and whose father is a police officer. She might feel deeply connected to issues of justice and reform through the stories her parents tell her. She might write a response that begins like this:

“My parents are both deeply involved in the legal professions—my dad is a police officer and my mom is a lawyer. They have told me how the justice system isn’t perfect—both of them have seen the system succeed and fail many times. The passion with which they describe their careers has inspired me to go into a legal field too.

Having been raised by two parents in intense careers in legal fields has given me the resolve I will need to undertake such a career myself. I believe that my passion and determination, as well as my existing background knowledge about these fields make me uniquely equipped to take on the challenges of the Politics, Policy and Law Scholars Program…”

This excerpt is an excellent start to this prompt because it explains the unique features of the students past that equip her with the skills needed to succeed in the PPL Scholars Program. Note that this blurb is only half the word limit, which should give you some perspective on how much detail you might go into.

With prompts like this one, there are three things you will want to avoid doing in your response. These include the following:

• Name-dropping. It looks superficial and insincere to simply name certain courses or professors without elaborating on the ways in which these resources are meaningful or useful to you.
• Empty flattery. Don’t waste your word count talking about the prestige of the program or the University. There’s nothing wrong with being nice, but overdoing that in a prompt with a word limit might lead to you writing an essay that doesn’t answer the question.
• Naming general resources that are applicable to many schools. Don’t base your essay on things like good class sizes, strong political science courses, a nice location, etc.—these things apply to many schools and programs, and don’t showcase a personal connection to this particular program.

Politics, Policy and Law Scholars Program Applicants, Prompt 2

The living learning community and cohort aspects are integral parts of the politics, policy & law scholars program. describe a specific project, course, or other experience that required you to work with others toward a shared goal or to resolve conflict and build consensus. how did you contribute to accomplishing the goal or resolving conflict how did you engage with others how has this experience prepared you for the ppl program be specific. (250 words).

This prompt asks you to elaborate on a team-based problem-solving experience that will give the admissions reader insight into how you will fit in with the PPL program at large. As an intensive program, PPL requires all students to be a part of their Living Learning Community, meaning that you’ll be working alongside fellow PPL students both in and outside of the classroom. As such, the admissions committee wants to ensure that you’re able to support a larger community of like-minded (or even sometimes diversely minded) students.

First, think back over your time in high school and try to identify any large-scale projects that you were involved in with a group. At the same time, keep in mind that this response should not just be more explanation of something that may already appear on your application. When selecting what to write about, try to fill in the gaps your application has.

For instance, perhaps you were on the Executive Board of Model UN, and hope to share an experience about how you organized a conference hosted at your high school. While that’s definitely a valid experience, this answer should be less about the what and more about the how .

How did that conference come together? How did you delegate responsibilities among your peers and which responsibilities did you take on? What challenges or obstacles did you face as a team and how did you overcome them together? Did you have to work through any conflicts when working with one another?

Ultimately, reflect not only on your accomplishments with whichever experience you choose, but also on the failures, conflicts, and honest strategies you chose to employ to keep the ship afloat. The next step will be highlighting the crucial lessons that the experience taught you, and how you hope to apply those lessons to your time in the PPL program.

In order to brainstorm how you wish to close out your response, remember that the PPL program will require you to live and learn alongside your peers—make sure your answer emphasizes that you were able to come together as a group to tackle a complicated problem, and ultimately come out not just successful, but as a closer group overall.

Politics, Policy and Law Scholars Program Applicants, Prompt 3

You have been hired to advise a member of congress or a state legislator (you can choose which one, but you should pick one) about the issues that affect americans aged 18-26. you have been asked to identify one legal, political, or policy issue that will resonate with this group of americans and recommend a policy proposal that he or she should support and promote. explain the issue, explain why the elected official should highlight it, and propose a specific original policy solution. provide support for your proposed solution. your proposal should not simply be to support another individual’s already created policy. (650 words).

This prompt is less of a by-the-books response and more of an exercise, asking you to not only identify a major issue facing the country but also persuading a hypothetical elected official to pay attention to it and also brainstorm a possible solution.

The purpose of this prompt is to get a sense of your level of political engagement, as well as to give you a chance to attempt your first case study, which will serve as a gateway to the PPL program at large. This essay will require thorough research and deliberation, but, at its core, it’s just an expanded version of a typical Political/Global Issues prompt.

First, decide the scale of your chosen issue. Trying to brainstorm a list of possible issues to focus on will end up generating a laundry list of options, and might exhaust your brain before you even begin writing your response.

Something that may help guide you is remembering that you should have a unique perspective on your chosen issue. For example, you wouldn’t want to write your response about something general like the dangers of climate change if you genuinely don’t have anything to add to the conversation—the point is not to reiterate discourse that is already out there, but rather to think creatively and critically about the world and the ways in which your unique perspective can be valuable in trying to solve your chosen issue.

Therefore, it may be more useful to start small and then expand outwards. Look at your environment—what issues impact your community, your state, or your region? Looking again at the issue of climate change, perhaps you come from a state where fracking is not only legal, but still actively occurs. Perhaps your own family or a family you know has ties to the fracking business, and you feel as though current legislation and efforts to outlaw fracking stall because of pushback from these communities.

Tie your belief to your perspective—you may believe that fracking should be illegal, and your perspective can guide you in persuading an elected official to provide various incentives to those who rely on fracking for their livelihoods. As such, starting small will make your answer more specific and unique while still tackling a national issue like climate change.

If you don’t feel as though your environment has given you a distinct perspective on a current event, do some research on what issues have most recently surfaced in the country. For example, recent months have called attention to a migrant crisis that the United States is facing and how resources for these migrants are quickly diminishing.

Regarding this example, perhaps you are very active in community service and volunteering—how can you use that interest to frame your answer? Your proposed solution can involve rallying young people to volunteer and provide support to these migrant communities, while also trying to work with the opposing party to reach a solution.

Remember, your answer still needs an official policy proposal, so perhaps your proposed solution can immediately provide temporary shelter and resources for migrants while also opening the door to a firmer long-term solution. Your proposed solution doesn’t have to completely close the door on an issue, but it should showcase your understanding of the political process.

Public Health Scholars Program Applicants, Prompt 1

Discuss a public health issue of local, national, international, or personal importance to you. explain why it is important to you and describe how you envision impacting this issue (500 words)..

This prompt is meant to gauge two things. First, it’s trying to find out which public health issues you consider important and why. Second, it wants to discern how you intend to use your college education and life experience to contribute to a solution to this issue.

Admissions committees are constantly looking for nuance and specificity, so we recommend that you choose a problem that isn’t very broad. A problem like “COVID-19” is too vague to write an effective essay on. Instead, choose something more narrow, such as “COVID-19 in impoverished communities.”

If you’re having trouble settling on a topic to write about, think about your identity and values. Aspects of your identity include your ethnicity, race, country of origin, language, religion, gender identity, sexual orientation, hometown, income class, socioeconomic status, illnesses/disabilities, and even interests and activities! There might be an aspect of your identity that is directly related to a public health issue.

Consider these different aspects of your background and make a list of public health issues that may have an impact on part of your identity. For example, African Americans are more likely to suffer from cardiovascular disease or stroke than white Americans. In cases like this, people with your racial background may be affected by a health issue more than people of other backgrounds.

To help add nuance to your essay, be sure to cite specific examples or your chosen issue. Concrete examples will make your essay more specific as well as help you transition into a discussion of how you intend to help contribute to solving the issue.

For instance, if you want to write about substance misuse and substance abuse, discuss some specific situations in which these issues take hold. In such an essay, you might want to write about things you have seen firsthand—these can include opiate abuse by the homeless population in your home city, overprescription of certain drugs in your area, a persistent community habit of failing to finish a full course of antibiotics, etc.

The above examples can add nuance to your essay for two reasons. First, simply stating that your issue exists and is important (even if that’s true) is not a compelling argument without concrete evidence. Providing examples shows your reader that there are tangible reasons to care about the issue. Second, having some real-life examples in your essay shows that you are both inquisitive and informed.

Once you’ve picked a public health issue that you can support with tangible evidence, ponder how your future college education and life experience can afford you the ability to help solve this issue. AU’s Three-Year Public Health Scholars Program is an accelerated course of study designed to help you get a BA or BS in Public Health in 3 years (possibly on a pre-med track as well).

You might already have plans for your future contributions to solving your chosen issue, but you can potentially elevate your essay if you’re able to connect your goals to the school and degree. Look at AU’s Three-Year Public Health Scholars Program website as well as the Public Health BA website and BS website to inspire your writing!

This essay is about your plans for a career in public health, so don’t worry too much about having a “right” or “wrong” answer. Here are a couple of hypothetical student bios to show you just how different effective ideas can look:

• Jane has been curious about psychology and mental health since middle school. Throughout high school, she has had many conversations with her uncle, a cognitive behavioral therapist, about the staggering lack of mental health resources across the United States. Jane is pursuing a degree in Public Health because she feels that this field is the key to developing lasting reform in the domain of mental health.
• Robert is a Chinese-American with a family history of cardiovascular disease. Intrigued by this recurrent issue, he has done a lot of independent research on prevalence rates. Robert found that Asian-Americans are disproportionately affected by cardiovascular disease due to several social determinants. He hopes to get a degree in Public Health so he can help spearhead initiatives that will provide care to his underserved ethnic community.

Public Health Scholars Program Applicants, Prompt 2

Why do you want to join a 3-year degree program what skills and insight do you hope to acquire through this experience respond in no more than 250 words..

This prompt is a bit of a mix of two common types of prompt—the “Why This College?” and the “Why This Major?” prompts. It’s a very straightforward question meant to gauge your interest in the University, the field of public health, and the 3-Year Public Health Scholars Program. The admissions committee wants to see how you fit with the program and how you’ll make the most of its resources.

You’ll want to establish at least a tangible connection to the program. The best way to do this is to describe your interest in the field then connect it to your reasons for applying to the program.

Think about why you’re passionate about public health. For what reasons do you want to study it? What are some career and life goals of yours? How will this 3-year program help you achieve these goals?

Explore the program’s website as well as the sites for the Public Health BA degree and BS degree to help inspire your writing! Try to find unique features of the program that you can use to inform your response.

Look at this hypothetical response to see how you might establish a connection with the program:

“Growing up, I had a lot of problems with my weight and health, and I was shamed for not making ‘healthy choices.’ It was only when my dad got a promotion and we moved to a new neighborhood that I realized what the main issue was. In my old, poorer neighborhood, all we had access to were fast food restaurants and corner stores. In my new neighborhood, there were several grocery stores with fresh, healthy food within a mile. My weight and health have improved significantly ever since our move.

I want to get a BS in Public Health because I hope to make it easier for young, poor kids like I was to gain access to the resources to live a healthier life. A 3-year program will allow me to help these communities more effectively.

I look forward to taking the course Gender, Poverty and Health, which will explore the intersections between these topics and allow me to reflect on systemic ways to bring much-needed health resources to impoverished communities. Furthermore, the course Multicultural Health will allow me to approach my work through an intersectional lens, as there are many immigrants in low-income communities who face unique health disparities based on their backgrounds.

Good health is not as simple as just ‘making the right choices’ when there are systemic barriers to making those choices. I hope to help remove those barriers in my work.”

This example is effective for a couple of reasons. First, it gives the admissions committee an idea of the student’s background, motivations, and passion. Second, it answers each point of the prompt explicitly and clearly. The student describes why he is interested in a 3-year program, then lists the main skills he hopes to acquire through this program.

There are a few things you should avoid when crafting your essay:

• Empty flattery. Writing about how unique or prestigious the University/program is might sound nice, but you shouldn’t talk about how cool a program is to you without elaborating on why . This kind of approach is vague and doesn’t add any nuance to your essay.
• Name-dropping. Don’t simply list a bunch of classes, professors, or activities that appeal to you without describing why they’re interesting to you.
• Being generic. A good location, a strong program in public health, a nice core curriculum, etc. are things that apply to many schools and programs. They are too vague and will make your essay stand out less.

As long as you give a genuine answer and you have solid goals that this program will help you achieve, you’ll craft an effective essay that is sure to stand out to admissions officers.

Sakura Scholars Program Applicants, Prompt 1

The sakura scholars program requires students to study in both the united states and japan, learn the japanese language, focus on regional topics in east asia and the pacific, and complete a capstone for the joint bachelor’s degree in global international relations. why are you interested in this program what are your personal and/or professional goals and how will this program help you to reach them (500 words).

This prompt is similar to the common “Why This College?” prompt , but more specifically applies to the intercollegiate Sakura Scholars program. This prompt is meant to gauge your reasons for applying to the program to see if you’re a good fit for it and if it’s a good fit for you.

To write a successful essay, you‘ll need to establish a connection with the program and express how your goals are best served by being a part of it.

There are two kinds of connections that you can make with a college, program, major, etc. The first kind is the tangible connection. This involves identifying specific concrete reasons for applying to the program. To do this effectively, you will need to do in-depth research on the program and its offerings.

If you’ve made it to this point, you have probably written your response to the All Applicants prompt that was covered at the beginning of this guide. If you have, doing research on the program will be very similar to doing research on American University broadly, as you did earlier. If you haven’t done that essay yet, don’t worry! We have created a guide to help you research colleges (and programs) for this type of essay.

Go to the program’s website to begin your research. Scroll through the main site and the FAQ page to learn more about the program. In this program you have the choice of starting your undergraduate career at American University or Ritsumeikan University, so be sure to check out Ritsumeikan University’s program site as well! This will help you determine where you want to spend your first semester. Regardless of which school you choose, you’ll spend four semesters at AU and four semesters abroad.

The program awards a degree in Global International Relations, so a good approach to this essay is to describe why the field of international relations is important to you and how the program is uniquely equipped to help you achieve your goals in this field.

One direct way to establish a tangible connection between the program and your goals is to find courses or faculty members that really resonate with you. Since the program is between two universities, you should look through the faculty lists of both American and Ritsumeikan .

Consider the following excerpt from a response that might be written by a hypothetical Uyghur student, whose ethnic background has many people suffering human rights violations abroad:

“The Sakura Scholars program is the perfect opportunity for me to study international relations in the United States and Japan. It would give me unprecedented access to Western and Eastern perspectives. I am particularly interested in the work of Professor Jeffrey Bachman at American University and that of Professor Rieko Kitamura at Ritsumeikan University.

Prof. Bachman studies genocide, political violence, and human rights, and Prof. Kitamura has done work on human rights protections. Studying under the supervision of these professors will offer me the chance to delve deeper into specific regional issues. The degree awarded by this program will offer me new ways to help end the plight of my people.”

This response is very effective for a number of reasons:

• First, it establishes a personal background that helps the admissions committee understand the student’s personal motivations.
• Second, it showcases the student’s sincere interest in the Sakura Scholars program.
• Finally, it explicitly names resources (specifically professors) at both universities that will be assets to the student’s education and to the realization of the student’s personal goals.

The second kind of connection you can make with the program is an intangible connection. This involves things like seeing if your values and those of the program are aligned. For example, you might appreciate how the program takes place in the East and West, emphasizing “voices, experiences, and theory from a truly multicultural, multiregional, global perspective.”

There are some things you’ll want to avoid when writing your response:

• Name-dropping. Don’t simply list activities, courses, or professors that interest you without explaining why you’re interested in them. This essay needs to be about you more than the program itself.
• Empty flattery. Anyone can write about the reputations of AU and Ritsumeikan. Compliments are nice, but empty flattery suggests that you don’t have anything more substantive to say.
• Generic aspects of the program. Talking about good locations, a strong program in international relations, or small class sizes won’t really add to your essay. Try to write about unique aspects of the program or things that are rare .

Make sure you give yourself plenty of time to do deep research before you begin writing. Also be sure to write about nuanced personal motivations for applying to the program. Most importantly, write a sincere response! Honestly will go a long way, both in the application process and beyond.

Sakura Scholars Program Applicants, Prompt 2

In this joint degree program, you will gain first-hand comparative international experience as you spend two years at american university and two years at ritsumeikan university. think of a time when you faced a challenge or found yourself in an unexpected situation. explain what happened, what you learned, and how this experience might help you adapt to different intercultural situations, and work through future challenges as a sakura scholar. (no word count given).

This prompt is a very standard example of the Overcoming Challenges essay . You’re being asked about a challenge you faced as well as the lessons you learned from it. These questions are to give the admissions committee an idea of how you handle moments of adversity or surprise, and how you learn from adverse or unexpected experiences.

Before you begin writing, you should plan out your topic as thoroughly as you can so that the writing process can move smoothly. When trying to decide on a topic, think about any major challenges you’ve faced in life. Also consider any unexpected life events that may have turned out to be formative experiences. The prompt specifies that challenges and unexpected situations are both fair game, so don’t feel restricted to thinking only of negative experiences.

Once you’ve thought about possible experiences you could write about, create a list of the challenges that came to mind and a separate list of unexpected situations. For each list, ask yourself which experiences taught you the most important or influential lessons about yourself or the world.

Finally, after deciding on the best experience to talk about in this essay, ask yourself the following questions about it:

• What happened?
• In the moment, what was your reaction to the situation? How did it affect you, your thoughts, and your emotions? How have these emotions changed over time?
• Why was this experience so important to you? What is its personal significance?
• Consider the steps you took to manage the situation. Were they successful? Why or why not?
• Reflecting on the outcome of the event, how did the experience allow you to grow and mature as an individual? What did you learn from the success or failure of your approach? What lessons did you learn, both broadly and specifically?
• How did the experience prepare you to face occurrences like it in the future? How has it equipped you to adapt to different intercultural situations?

Once you’ve chosen a topic and answered these questions, writing the essay shouldn’t be so daunting.

Maybe you don’t have a clear answer for every question above. That’s fine, but be sure that you can do at least three things to effectively respond to the prompt:

• Describe the event/experience.
• Explain the most important lessons you learned from the experience.
• Detail the ways in which these lessons have improved your ability to adapt to different potential intercultural situations and your capacity to be a strong Sakura Scholar.

With regard to structuring your essay, you may find it helpful to frame it with a narrative format. After all, part of your response requires an explanation of the experience, which would benefit from an anecdote.

Here’s an outline to help you organize your writing:

• If you choose to use a narrative format, begin with an anecdote—a vivid and evocative retelling of the event to draw your reader in.
• After introducing the topic through an anecdote, describe yourself (your attitudes, beliefs, motivations, etc.) prior to the event that you learned from.
• State specifically how the experience was a turning point for you. How did your life change? What did you learn about yourself, others, and/or the world? The lesson should ideally reflect the way you now embrace challenges or unanticipated occurrences, and the ways in which you’re better equipped to tackle intercultural issues.
• If storytelling is one of your strong suits, you might choose to rearrange the order in which you describe events. For example, you might start with a summary of who you are now and how you’re able to approach intercultural situations, then transition to a discussion of who you were before the experience, then discuss the experience and how it affected you.

A hypothetical student might write about an experience related to his multiracial background. Perhaps the student felt like he had to deny both of his ethnic backgrounds to fit in with the American teens around him at school. He began to embrace his identity and eventually overcame his fear of being judged. He learned that innocent childhood ignorance was not a reason to detract from his own identity, a lesson that will help him later on because he has spent years confronting issues of identity in a multicultural context.

This example would be effective because it explicitly outlines the challenge the student had to confront, his response to adversity, what he learned about himself from overcoming the challenge, and how it has prepared him to undertake life as a Sakura Scholar in this multicultural program.

There is no word count given, but you should try to keep your response around 300 words. An essay longer than 350 words might become drawn out or redundant, and one shorter than 250 words might not leave you with enough space to be sufficiently detailed.

A Note About the AU Emerging Global Leader Scholarship Prompts

The following five prompts are all required for applicants to the AU Emerging Global Leader Scholarship. This scholarship covers all billable AU expenses (full tuition, room, and board) for one international student who will need a non-immigrant visa (preferably an F-1 or J-1 student visa) to study in the United States.

Since the scholarship is only being offered to international student applicants, you can disregard the next five prompts if you’re a U.S. citizen, U.S. permanent resident, U.S. pending permanent resident, or dual citizen of the U.S. and another country. You are also not eligible to apply if you’re enrolled in or have already begun any post-secondary studies at another university in your home country or the U.S., or if you graduated secondary school earlier than 2022.

AU Emerging Global Leader Scholarship Applicants (International Students), Prompt 1

Discuss a significant issue in your home country about which you are passionate and describe how you would use the education you obtain at our institution, american university (au), washington, dc, to create positive civic and social change once you return home. (250 words).

This prompt is intended to help you reveal a few important things about yourself—your ability to find significant civic and social issues around you, the types of problems that are important and interesting to you, your critical-thinking and problem-solving skills, and your plans for using your college education to its full potential after graduation.

This prompt is a bit like the common community service prompt , albeit in the future tense. It’s different in that rather than describing how you helped solve an issue in the past, you’re tasked with writing about how you foresee yourself contributing to the solution to a problem in the future.

Before you begin writing, think about the issues that truly bother you in your home country. Since you’re just brainstorming a list right now, these problems can be big or small. To have an essay that stands out, however, you should ultimately pick something substantial when you begin writing.

Your problem doesn’t have to be within any specific domain as long as you can envision civic and social change being integral to the problem’s resolution. As you think, consider social, economic, political, governmental, environmental, war-related, and public health issues.

The prompt isn’t asking you to write a whole textbook on the issue, but be sure that you research it well enough to describe its important points at the very least. You need to write a description of the problem, as well as some ways in which your American University education will help you tackle the problem back in your home country.

That being said, you should have a good understanding of what the problem entails. You might want to pick an issue in which you have some personal investment so you can add a nuanced perspective to your essay.

You only have 250 words to address every part of the prompt, so be succinct and direct in your explanation of the issue. Don’t only talk about the basic facts, though. Be sure to also touch on why the problem is important to you. Be careful not to let bias direct how you report the facts. Try to strike a balance between straightforward reportage and personal interest.

For example, consider a hypothetical student from Ethiopia, a country still facing the effects of a yearslong civil war. Perhaps he has noticed that the problem primarily stems from a lack of communication between the government and the rebelling military faction. He might write a response like this:

“In December 2020, my family fled its home, the Tigray Region of Ethiopia, at the outset of war. The Tigray People’s Liberation Front, a political party that ruled Ethiopia for decades, held an election during the COVID-19 pandemic that the current federal government ruled illegal. This debate escalated to violence, beginning a war that, despite a ceasefire, still has lasting impacts.

My family fled and thankfully found a safe haven in Europe, but so many other families did not have such luck. Hundreds of thousands of people have been displaced or killed in this senseless conflict that is ravaging my homeland.

It is my hope that a strong education will equip me with the skills and knowledge to go back home and contribute to a more definite end to this conflict. Despite the ceasefire, some occupations continue and famine is widespread. I believe a degree in International Studies will help me better understand the causes of war and the preconditions necessary to end it.

I cannot solve this issue myself, but I can no longer watch my home get torn apart. I want to help resolve this conflict by participating directly in the peace and rebuilding processes. If nothing else, I can at least use my education on the global stage to direct more eyes to this dreadful time period. Ghanaian diplomat Kofi Annan once said, ‘Education is the premise of progress, in every society, in every family.’ I know in my heart that he was right.”

This is an effective response. First, it provides a fairly detailed outline of an issue in the student’s home country. Second, it describes why the issue is such an important problem and why it’s so hard to solve. And finally, it discusses how a degree from AU can help the student contribute to awareness of the issue and attempts to resolve it.

You will craft a strong essay if you can address three things:

• What – Define the issue thoroughly but concisely.
• Why – Describe why the issue is important to you and to the people it directly affects.
• How – Detail how your AU education will prepare you to contribute to efforts to resolve the issue.

AU Emerging Global Leader Scholarship Applicants (International Students), Prompt 2

Discuss your current involvement in community service projects and volunteer activities. describe what you have learned about yourself as a result of these activities. (250 words).

This is a prime example of the community service essay. Schools that use this prompt want to know about your level of engagement with the people and environment around you. The Emerging Global Leader Scholarship—a program that emphasizes “leadership development and global engagement” —is especially interested in your impact on your community.

Be sure to check out CollegeVine’s guide to writing the community service essay for some in-depth tips and examples!

Since you only have 250 words, you won’t be able to write about many activities. In fact, we recommend sticking to 1-2 really meaningful and long-term projects. These are the projects that tend to show a genuine commitment to community service. If you only have short-term projects to write about, then you can mention 2-3 in your response.

When picking a topic, try to think about any projects you do that might be less common. For example, painting murals on old buildings to brighten up the neighborhood is less common than volunteering at a food drive or soup kitchen. There’s nothing wrong with writing about a more common volunteering experience in this essay, but if you have a unique project to write about, it may make your essay more engaging.

If you deem all your volunteering activities and community service projects are fairly commonplace, try to choose the ones that are more meaningful to you. If you feel more connected to a particular experience over the others, your writing about it will be more passionate and vivid.

Once you have decided on an activity (or a few), think about these questions:

• What happened during the activity?
• What went through your mind and how did you feel as this was happening?
• How have your emotions regarding the activity changed over time?

With your activity and motivations in mind, think about how you want to structure your essay. If you’re writing about a singular experience, consider taking a narrative approach. An essay that simply lists facts lacks important emotion. Tell about your experience with vivid imagery—show, don’t tell. This is a good way to draw your reader into the experience.

For example, perhaps you speak Spanish and do volunteer work where you can serve as a translator. Maybe you have seen firsthand the impact that speaking someone’s native language can have. Lessons this experience might have taught you about yourself can include the following:

• Your ability to switch between two languages is better than you thought.
• You can take on a leadership role even under the pressure of needing to speak a second language.
• You have more patience than you thought you did.
• You’re really good at working with the elderly, and you didn’t know that before.

As you can see, there are plenty of lessons you can glean from even one volunteering experience. These might include skills, abilities, personal attributes, or something else entirely.

This shouldn’t be a difficult essay to write, but you should note that there are three particular things to avoid :

• Listing out everything that happened. You have 250 words to work with. While this is ample space, you should use it wisely. This isn’t a play-by-play, so stick to the most important details. Your essay should focus more on the lessons you learned.
• Using a privileged tone. You’ll want to maintain a balanced, humble tone. Looking entitled or pretentious is not going to help your application in the least. Show how the experience is important to you without painting yourself as some kind of savior.
• Clichés. You might think it’s a good idea to quote a famous person or to use a trite, old life lesson, but we actually recommend avoiding these strategies. Admissions officers have seen them hundreds of times, so they won’t contribute much to your application.

When you write your response, be genuine about your motivations, honest about your impact on the local community, and specific in your descriptions of activities. Doing all those things will ensure a strong essay.

AU Emerging Global Leader Scholarship Applicants (International Students), Prompt 3

Describe an obstacle or challenge you have faced in your life. how have you overcome this challenge and grown from this experience (250 words).

This is the classic Overcoming Challenges prompt , so we recommend that you read our linked guide for advice and examples.

AU Emerging Global Leader Scholarship Applicants (International Students), Prompt 4

The au diplomats are a diverse group of current au international students and us global nomads who have been selected by the au admissions team to form and maintain connections with new and prospective american university (au) students, and to represent au to the international community., our emerging global leader scholar is expected to play an impactful role in the work of our au diplomats group. what outreach, communication, and/or intake strategies would you employ to inform and welcome new and prospective students to american university, washington, dc (250 words).

This prompt tasks you with highlighting how you envision yourself connecting with new and prospective students who may also be international students. While it may seem daunting to have to think ahead to welcoming and guiding others to a University you yourself are currently applying to, the answer is really based more on your experience than you may think.

Think about how your application process has felt so far. Applying to a school in a country different from your own may have been an overwhelming process, and it’s perfectly all right to write about that feeling—in fact, it may even guide your answer.

Imagine you were in contact with an AU Diplomat or a current Emerging Global Leader scholar. What questions would you ask now or would you have asked in the past? Doing some role-reversal will help you imagine the kind of Emerging Global Leader Scholar you can be to help new and prospective students like yourself.

Additionally, reflect on what you wish you knew prior to the application process. How did you find American University? Did anything or anyone help you along the way? How did you engage with American University prior to applying? And eventually, what advice would you give to a younger student who will soon be in your shoes?

For example, perhaps you live halfway across the world, and had trouble attending virtual information events at many schools because of the time difference. Maybe American University offered some information sessions specific to your country or region of the world—how did that make you feel more connected to the school? Maybe you want to volunteer for these events to give more prospective students the opportunity to learn about the school, and maybe even reach areas that haven’t yet been reached.

Your strategies will come from your personal experiences, so be open and honest about your past and present—even though your own future may still be undetermined.

AU Emerging Global Leader Scholarship Applicants, Prompt 3

This is the classic Overcoming Challenges essay, so we recommend that you read our linked guide for advice and examples.

AU Emerging Global Leader Scholarship Applicants, Prompt 4

The au diplomats are a diverse group of current au international students and us global nomads who have been selected by the au admissions team to form and maintain connections with new and prospective american university (au) students, and to represent au to the international community. our emerging global leader scholar is expected to play an impactful role in the work of our au diplomats group. what outreach, communication, and/or intake strategies would you employ to inform and welcome new and prospective students to american university, washington, dc (250 words).

This prompt tasks you with highlighting how you envision yourself connecting with new and prospective students who may also be international students. While it may seem daunting to have to think ahead to welcoming and guiding others to a University you are applying to, the answer is really based more in your experience than you may think.

Think about how your application process has felt so far. Applying to a school in a different country than your own may have been overwhelming, and it is perfectly all right to write about that feeling – in fact, it may even guide your answer.

Imagine you were in contact with an AU Diplomat or a current Emerging Global Leader scholar. What questions would you ask or would you have asked in the past? Doing some role-reversal will help you imagine the kind of Emerging Global Leader Scholar you can be to help new and prospective students like yourself.

Additionally, reflect on what you wish you knew prior to the application process. How did you find American University? Did anything or anyone help you along the way? How did you engage with American University prior to applying? And eventually, what advice would you give a younger student who will soon be in your shoes?

For example, perhaps you live halfway across the world, and had trouble attending virtual information events at many schools because of the time difference. Maybe American University offered some information sessions specific to your country or region of the world – how did that make you feel more connected to the school? Maybe you want to volunteer for these events to give more prospective students the opportunity to learn about the school, and maybe even reach areas that haven’t yet been reached.

Your strategies will come from your personal experiences, so be open and honest even though your own future may still be undetermined.

AU Emerging Global Leader Scholarship Applicants (International Students), Prompt 5

What are the characteristics of leadership that you most admire who is a leader that exemplifies those qualities, and why (250 words).

There are two main approaches you can use to navigate this prompt. You can certainly begin by brainstorming a list of leadership qualities you find most important and then find a leader you admire, but it may actually be wise to work backwards and reverse-engineer your answer—essentially, choose a leader you admire first and then identify the qualities that make them a great leader. Choosing someone you already admire may make your response more sincere and detailed.

There are no real wrong answers to this prompt, which also means that the more specific and unique you can get, the better. It is, however, best to avoid leaders who would be generally named immediately. For example, you would not want to pick a figure like the current President of the United States, other former Presidents, or other well-renowned world leaders, as they will likely be a common answer to this question.

Instead, think about whether your home country has any leaders—political, social, environmental, etc.—that would make for a strong response. Remember, this answer isn’t just about proving why your choice is a strong leader, it’s about showing the admissions committee your perception of what makes for great leadership.

After you’ve selected a leader, analyze the characteristics of that leader that resonate with people. Are they a great public speaker? Have they managed to unify a wide populace of differing perspectives? What is their public image? What impresses you most about their accomplishments?

These questions can help you identify how your chosen leader reflects your perspectives on great leadership as a whole, and will allow you to craft an answer around your thesis rather than the other way around.

Where to Get Your American University Essays Edited

Do you want feedback on your AU essays? After rereading your essays over and over again, it can be difficult to spot where your writing could use some improvement. That’s why we created our free Peer Essay Review tool , where you can get a free review of your essay from another student. You can also improve your own writing skills by reviewing other students’ essays.

If you want a college admissions expert to review your essay, advisors on CollegeVine have helped students refine their writing and submit successful applications to top schools. Find the right advisor for you to improve your chances of getting into your dream school!

Related CollegeVine Blog Posts

Home — Essay Samples — Life — Life Experiences — Personal Experience

Personal Experience Essays

Personal experiences are the threads that weave the fabric of our lives. Writing a personal experience essay isn't just about storytelling; it's about finding meaning, connecting with others, and leaving your mark on the world. So, why should you write an essay about your personal experiences? Let's explore the importance together! 🌟

Personal Experience Essay Topics 📝

Selecting the right essay topic is key to crafting a compelling narrative. Here's how to pick one:

Personal Experience Argumentative Essay 🤨

Argumentative essays based on personal experiences require you to defend a viewpoint or argument. Here are ten intriguing topics:

• 1. Argue for or against the idea that personal experiences are the most influential factors shaping an individual's personality.
• 2. Defend your perspective on whether overcoming adversity through personal experiences builds stronger character.
• 3. Debate the impact of personal experiences on shaping one's political beliefs and values.
• 4. Argue for the significance of sharing personal experiences in order to promote empathy and understanding among diverse communities.
• 5. Defend the idea that personal experiences play a crucial role in career development and decision-making.
• 6. Debate the ethical implications of sharing deeply personal experiences in the era of social media and oversharing.
• 7. Argue for the therapeutic benefits of writing about and reflecting on personal experiences.
• 8. Defend your perspective on whether personal experiences should be a central part of school curricula.
• 9. Debate the influence of personal experiences on an individual's approach to health and wellness.
• 10. Argue for or against the notion that personal experiences can serve as catalysts for social change and activism.

Personal Experience Cause and Effect Essay 🤯

Cause and effect essays based on personal experiences explore the reasons behind events and their consequences. Here are ten topics to consider:

• 1. Analyze the causes and effects of a life-changing personal experience on your academic or career choices.
• 2. Examine how personal experiences can lead to personal growth, increased self-awareness, and improved well-being.
• 3. Investigate the effects of travel experiences on personal perspectives and cultural understanding.
• 4. Analyze the causes and consequences of sharing personal experiences with others, including its impact on relationships.
• 5. Examine how personal experiences can influence one's hobbies, interests, and leisure activities.
• 6. Investigate the impact of a significant personal experience on your family dynamics and relationships.
• 7. Analyze the causes of personal transformation through exposure to diverse cultures and environments.
• 8. Examine how personal experiences can shape one's attitude toward risk-taking and adventure.
• 9. Investigate the effects of sharing personal experiences through writing, art, or storytelling on your personal well-being.
• 10. Analyze the causes and consequences of personal experiences that challenge societal norms and expectations.

Personal Experience Opinion Essay 😌

Opinion essays based on personal experiences allow you to express your subjective viewpoints. Here are ten topics to consider:

• 1. Share your opinion on the importance of documenting personal experiences for future generations.
• 2. Discuss your perspective on whether personal experiences should be kept private or shared openly.
• 3. Express your thoughts on how personal experiences have shaped your sense of identity and self-worth.
• 4. Debate the significance of personal experiences in fostering empathy and compassion among individuals and communities.
• 5. Share your views on the role of personal experiences in building resilience and coping with life's challenges.
• 6. Discuss the impact of personal experiences on your approach to decision-making and problem-solving.
• 7. Express your opinion on the therapeutic benefits of writing or talking about personal experiences.
• 8. Debate the influence of personal experiences on your sense of purpose and life goals.
• 9. Share your perspective on how personal experiences can inspire creativity and artistic expression.
• 10. Discuss your favorite personal experience and the lessons or insights it has provided.

Personal Experience Informative Essay 🧐

Informative essays based on personal experiences aim to educate readers. Here are ten informative topics to explore:

• 1. Provide an in-depth analysis of the impact of a specific personal experience on your career choices and aspirations.
• 2. Explore the therapeutic benefits of journaling and writing about personal experiences for mental health and well-being.
• 3. Investigate the history and significance of storytelling as a means of preserving personal experiences and cultural heritage.
• 4. Analyze the connection between personal experiences and the development of emotional intelligence.
• 5. Examine the influence of personal experiences on decision-making processes and risk assessment.
• 6. Investigate the role of personal experiences in shaping cultural perceptions and worldviews.
• 7. Provide insights into the art of crafting compelling narratives based on personal experiences.
• 8. Analyze the impact of personal experiences on an individual's resilience and ability to adapt to change.
• 9. Examine how personal experiences can serve as valuable life lessons and sources of wisdom.
• 10. Investigate the therapeutic benefits of group discussions and support networks for individuals sharing similar personal experiences.

Personal Experience Essay Example 📄

Personal experience thesis statement examples 📜.

Here are five examples of strong thesis statements for your personal experience essay:

• 1. "Through the lens of personal experiences, we uncover the profound impact that seemingly ordinary moments can have on our lives, reshaping our perspectives and guiding our journeys."
• 2. "Personal experiences serve as powerful mirrors reflecting our growth, resilience, and capacity to navigate life's challenges, ultimately shaping the narratives of our existence."
• 3. "The sharing of personal experiences is an act of vulnerability and courage, fostering connections, empathy, and a deeper understanding of the human condition."
• 4. "Our personal experiences are the brushstrokes on the canvas of our identity, influencing our choices, values, and the stories we tell ourselves and others."
• 5. "In exploring personal experiences, we embark on a journey of self-discovery, unlocking the untold stories that shape our uniqueness and enrich our shared human tapestry."

Personal Experience Essay Introduction Examples 🚀

Here are three captivating introduction paragraphs to kickstart your essay:

• 1. "Amid the chaos of everyday life, our personal experiences are the constellations that guide us, the moments that define us. As we embark on this essay journey into the depths of our own stories, we unravel the threads of our existence, each tale a testament to the power of the personal."
• 2. "Picture a canvas where the brushstrokes are the chapters of your life—a canvas waiting for you to paint your experiences, thoughts, and emotions. The personal experience essay is your opportunity to create a masterpiece that reflects the colors of your journey."
• 3. "In a world of noise and distractions, our personal experiences are the melodies that resonate within us. As we venture into the heart of this essay, we uncover the symphony of our lives—a composition of highs, lows, and the beauty in between."

Personal Experience Conclusion Examples 🌟

Conclude your essay with impact using these examples:

• 1. "As we close the chapter on this exploration of personal experiences, we are reminded that our stories are the threads that connect us all. The journey continues, and each experience, no matter how small, contributes to the tapestry of our shared humanity."
• 2. "In the final brushstroke of our personal experience essay, we recognize that our stories are not finite; they are ever-evolving, ever-inspiring. The canvas of life awaits, ready for us to create new narratives and continue shaping our destinies."
• 3. "As the echoes of our personal experiences linger, we stand at the intersection of past, present, and future. The essay's conclusion is but a pause in the symphony of our lives, with countless more notes to be played and stories to be written."

1000-word on The Importance of Following Instructions

250-word about life experience, made-to-order essay as fast as you need it.

Each essay is customized to cater to your unique preferences

+ experts online

Embracing Shyness: a Personal Journey

An unforgettable experience in my life, personal background: my life story as a definition of me, personal experience that made me better than before, let us write you an essay from scratch.

• 450+ experts on 30 subjects ready to help
• Custom essay delivered in as few as 3 hours

Motivation Through Failure: My Life Experience

The role of memorable memories in our lives, the time my uncle died, the importance and role of hard work and efforts in your success, get a personalized essay in under 3 hours.

Expert-written essays crafted with your exact needs in mind

My Most Embarrassing Moment

Memories of happiness and accomplishments in my life, life experience that made me who i am, how i have learnt to appreciate people, the importance of positive people around you, a narrative about regrets in life, the influence of grandmother on my life, mistakes made and lessons learned, my experience in learning to read and write, personal writing: my childhood story, personal writing: experience at the mall, basketball court – my second home, the lessons i have learnt from my life experience, the best travel experience of my life - burma, changing my view of life, the beginning of my nightmare: first day of high school, a personal experience of a course of multicultural education, the lessons i’ve learned in middle school, shyness is not always a curse, relevant topics.

• Personal Growth and Development
• Life Changing Experience
• Overcoming Obstacles
• Volunteering
• Professionalism
• Why I Want To Be A Nurse
• Childhood Memories
• Overcoming Challenges

By clicking “Check Writers’ Offers”, you agree to our terms of service and privacy policy . We’ll occasionally send you promo and account related email

No need to pay just yet!

Bibliography

We use cookies to personalyze your web-site experience. By continuing we’ll assume you board with our cookie policy .

• Instructions Followed To The Letter
• Deadlines Met At Every Stage
• Unique And Plagiarism Free