after curtain call The Pilipino/a/x American Experience in higher education through pilipino/x cultural night (PCN)

Above: Dancers performing "Pagapir," performed at UC Berkeley's PCN 42 (2018).

“The PCN genre has been both an imminent critique and a symptom of the assimilation paradigm at whose heart is a story of or proposition for how conflict among ethnic groups may be resolved.”- Theodore S. Gonzalves

Since the 1960s, families, friends, and community members look forward to the annual production of Pilipino/x Cultural Night (PCN), a creative product of many Filipino student organizations in colleges and high schools along the West Coast. During its early development at universities such as San Francisco State University (SFSU), UC Berkeley, and UCLA, PCN was a community dinner with students performing traditional Philippine dance performances to celebrate Filipino culture. Over time, PCN has evolved into a full-scale, hours-long production immersed in Filipino culture and history. Beyond what audience members may perceive onstage, being a full-time student involved in the PCN process can be both rewarding and exhausting. How can an annual cultural production encapsulate the complexities of the Filipino American experience in just a few hours?

Origins & early development: What is PCN?

Today as we know it, PCN, or Pilipino/x Cultural Night, is an annual production created by full-time students on college campuses and high schools with multiple performance acts, stories, and themes to enrich audience members in the Filipino American experience. Each year, students agree on a certain theme for their PCN and produce a script, integrate creative performances, and work backstage to make their productions come to life.

The inspirations behind the creation of PCN begin in the Philippines, where musicians and folklorists such as Francisca Reyes Aquino invented a "national folkloric repertoire that became a crucial tool for inculcating a kinetic nationalism" in the Philippines (Gonzalves, 26). Years later, the establishment and popularity of Philippine dances and research by the Bayanihan Philippine Dance Company inspired the "performative vocabulary of Filipino culture" (Gonzalves, 26).

San Francisco State University was the first university to establish PCN through their Filipino organization, Pilipinx American College Endeavor (PACE) in 1972. UC Berkeley established their first PCN in 1976, and UCLA in 1977. In its early development, PCN was community dinners as an "intimate 'barrio fiesta' format...which included traditional food and dance" (Samahang Pilipino). Now, PCNs are hours-long productions including singing, acting, modern and cultural/Philippine traditional dancing, musical performances, and more. The PCN genre blew in popularity across the West Coast, with many universities and high schools participating and leading their respective productions.

Beyond the performances, there have been many criticisms and second thoughts about the shows and how they can positively and negatively share the Filipino American identity. Pasion shares their criticisms with PCN and argues that beyond the show day, cultural shows are incredibly stressful on students to plan. Often, students are laboring for free for months to bring PCN to life and can often sacrifice their academic health. Moreover, the presence of PCNs at predominantly white colleges and universities with white supremacist history shows similarities with “human zoos” from the 1900s, where minorities become forms of entertainment for white pleasure (Pasion).

In this research project, I seek to analyze the complexities and “double standard” of the Pilipino/a/x American experience as folks are involved with PCN through identity formation, political stance, and neoliberalism in education.

research methodologies

Surveys & Interviews

I have conducted interviews and a community survey with folks who:

1. Identify as Pilipino/a/x or Pilipino/a/x American.
2. Are either a) currently enrolled, b) have been enrolled, or c) have graduated from a college or university in the United States.
3. Have participated in a Pilipino/x Cultural Night (PCN) at a college or university in the United States.

The community survey consisted of 15 questions to allow respondents to reflect on only one university and one year of PCN. It is highly common for folks to participate in multiple years of PCN. Moreover, with changing of universities, folks have participated in different PCNs at different universities. A total of 14 community members from the following universities completed my survey. The survey consisted of 15 rating scale questions from 1-10 and optional short answer questions. Rank 1 was "highly disagree," while Rank 10 was "highly agree." Respondents selected a number in that range that most corresponded to whether they agree or disagree with the statement. It can be found here.

• UC Berkeley: 10 participants
• San Jose State University: 1 participant
• Dominican University: 1 participant
• UC Davis: 1 participant
• College of Mount Saint Vincent: 1 participant

With consent, I conducted interviews with the following people and recorded their interviews on a Zoom call. The slides that I utilized for their questions can be found here.

1. Charity Nicolas, UC Berkeley Class of 1993 | PCN 1990 (cultural dancer, lead actress) | PCN 1991 (modern dance, wrote + directed skit) | PCN 1992 (cultural dancer) | PCN 1993
2. Alan Uy, UC Berkeley Class of 2013 | PCN 2010 (performance) | PCN 2011 (stage manager) | PCN 2012 (Stage/Writing) | PCN 2013 (Writing Director) | PCN 2016 & PCN 2017 (additional help)
3. Romanitchiko Samiley, UC Berkeley Class of 1993 | PCN 1989 | PCN 1991
4. Charlene Samiley, UC Berkeley Class of 1993 | PCN 1991 (actress) | PCN 1992 (Writer)

Section II highlights the research done to analyze the complexities of how PCN has been an integral factor for Pilipino identifying folks in identity formation, political development, and educational values. Here, we deeply analyze the factors that both conjoin and divide students.

1. identity formation

How do PCNs influence the complexities of one's Filipino American racial/ethnic identity, yet how do PCNs reinforce a monolithic Filipino American identity?

PCN in higher education provides a substantial influence on Filipino Americans through the exploration of intersectional identity. By being surrounded by a large group of majority Filipinos and Filipino Americans with similar experiences, many Pilipino/a/x and Pilipino/a/x American students find PCN to be a safe space on campus for their identity development and collective unity. However, the stories and themes of many PCNs can often reinforce a monolithic Filipino American identity to the audience through common stereotypes. With over 7000 islands, over 120 Philippine languages, and different cultures in the Philippines, Philippine culture is not a monolithic culture.

In their interview, I shared this question with Charity and Alan, who both provided great insights about their PCN experience when answering the question.

ARGUMENT 1: PCN INFLUENCES THE COMPLEXITIES OF ONE'S FILIPINO AMERICAN RACIAL/ETHNIC IDENTITY.

ARGUMENT 2: PCN REINFORCES A MONOLITHIC FILIPINO AMERICAN IDENTITY.

As previously described, the Philippine culture is NOT a monolithic culture. Therefore, should we expect there to be a monolithic Filipino American identity? For instance, some PCNs have utilized the Tagalog language in their script, often sprinkling phrases of Tagalog among the sea of English and integrating both Tagalog and English words into a sentence (called "Tag-lish"). However, many Filipinos do not speak or understand Tagalog because 1) they are from a different region, where a different Philippine language is more commonly spoken than Tagalog, or 2) reasons from cultural divides, assimilation into American culture, or wealth divides have influenced English over Tagalog or other Philippine languages.

IDENTITY | INTERVIEW & SURVEY RESPONSES:

1. PCN was influential in your navigation of your Pilipino/a/x (American) Identity.

With an average of 6.79, the survey results show a mixed perception of how PCN was influential in their navigation of their Pilipino/a/x (American) identity. In the video below, interviewers present their thoughts if PCN was influential in their identity navigation.

• Romanitchiko: "I feel like I've learned a lot just by participating in cultural nights... It was always about the Filipino American experience."

Short Answer: Any other thoughts about PCN and your Pilipino/a/x (American) Identity?

Short Answer Response 1: "PCN really helped me get more in tune with my Pilipina Identity. I felt more connected to my culture in a way I had never experienced before. I think everybody, no matter how much exposure you’ve had to Pilipinx culture prior, can benefit greatly from participating or watching PCN." - Anonymous

2. Before joining PCN, you had little to no exposure to aspects of Pilipino/a/x (American) identity.

Similarly, there are mixed results when discussing exposures to Pilipino/a/x American identity. In California,

3. You were influenced by a previous PCN member and/or promotions through student organizations to join PCN.

4. PCN reinforces the superiority of the Tagalog language over other Philippine languages.

• Charity: "It tends to be Tagalog-centric, from what I've seen... They don't really talk about Ilokano food or use the terms or words..."
• Romanitchiko: "The titles are Tagalog-centric, but the play itself, I don't think promotes that."
• Charlene: "When script is being done, it tends to be in Tagalog."

In this question, I wonder if scripts only place Tagalog phrases or words in their acting scripts because Tagalog is the national language of the Philippines, or if folks simply aren't familiar or comfortable with using other Philippine languages and phrases in their dialogue. Charlene brings up another perspective about how her sister's PCN in UC Riverside had a production that was largely Ilokano-centric, another Philippine language.

Another survey responded under the following question and highlighted the "Taglish" experience in their PCN script.

Short Answer: What are some things that you would change about your university's PCN? (e.g. show day, organization, institutional barriers, could address more ___, etc.)

Short Answer Response 1: "PCN scripts also often include Taglish in an unrealistic way, switching between the two languages in a patternless way that doesn’t actually reflect how Taglish is spoken. This is probably also true for other Philippine languages being mixed with English, but as we’ve seen, Tagalog is the most common Philippine language used in PCNs. This happens when people don’t even speak the language they’re writing in." - Anonymous

5. Participating in PCN encouraged you to be more involved with the Pilipino/a/x (American) community and/or involved with Pilipino/a/x (American) education, events, history, media, etc.

• Romanitchiko: "...Being a part of the Filipino community... I was brought back because of Charity and the alumni chapter. It's nice to stay involved and connected to the community."
• Charlene: "It is taxing and exhausting, but it never leaves you, so you're always having that hunger to serve. For me, it started with PCN."
• Charity: "PCN got me emotionally involved in caring for my community. Even though there's all this stress ... overall the feeling is that you created this amazing production with all these other students. I wanted to be more involved in other things."

Charity goes on to discuss her other positions in Filipino American organizations at UC Berkeley, along with her experiences of going on a medical mission with an organization to the Philippines and organizing "Pil-Grad", which is an annual mini-graduation and celebration for Filipino graduates at UC Berkeley.

The survey also leans toward the agreement that PCN influences folks to be involved in the Pilipino/a/x community after PCN. Perhaps it could be a part of the Filipino culture of collectiveness, family, and connections that allows folks to stay in the Filipino community and continue their connections with part peers and friends. With resources such as PAAC (Pilipinx American Alumni Chapter) at UC Berkeley, folks are able to stay in touch and grounded in the community with their alma mater.

6. After PCN was finished, you wanted to participate again in the following year (or, if graduated in this year, you would have wanted to do PCN again.)

I asked this question to see if folks did or would return back to the PCN space in the following years. With an average of 6.5 and likely due to variations in graduation year and involvement in the Pilipinx spaces on campus, it is difficult to tell if PCN is influential in retention (or potential retention) in this regard.

Beyond the rating scale and interview questions, I asked the following question to folks who took my survey about what Hernandez calls a "dually marginalized Filipino American identity" (Hernandez, 2016).

Short Answer: Do you think PCN reinforces a "dually marginalized Filipino American identity" can never be neither fully Filipino nor fully American? Elaborate.

Short Answer Response 1: "In my experience, PCN taught me that I can be both at the same time. There is no fully Filipino/fully American. My identity is whatever I make of it. If I can't fully speak Tagalog I am still Filipino through and through. Being American means to live, prosper, as well as struggle in America. PCN was the first experience that told me I was enough ... I can define what being Filipino/being American means to me. It also taught me that I can fully partake in both identities at the same time rather than choosing one or the other when it is convenient." - Anonymous

Short Answer Response 2: "The fundamental definition of PCN entails that ethnic Filipinos in America be gathered together to design a cultural show, thus forcing some form of cultural definition. In this way, PCN forces participants to find some form of mutually agreed upon self-definition (“This is who we are”), limited or inaccurate as it may be, by making them "shake hands and comply" with whichever definition of Filipino American they all agree to support and display. In this sense, PCN reinforces a Filipino American identity, by forcing ethnic Filipinos gathered in America to self-define." - Anonymous

2. political development

How do Filipino Americans and PCNs on college/university campuses push for political action and collective resistance, yet de-politicize current Philippine and Filipino American struggles?

At the heart of the Filipino American experience is the intertwined politics of the Philippines and the United States. Many would argue that PCN cannot be a political act because it is simply a cultural production of performances. However, I argue that the impact of Spanish, Japanese, and American colonization and imperialism has and continues to affect the Filipino American experience. Stories of familial displacement and immigration patterns due to Filipino government officials are often omitted from the production. Moreover, struggles in the Philippine motherland are connected to Filipino American political struggles. However, is it right to "force" a Philippine political story in a Filipino American production?

7. In general, PCNs cannot be political; it is simply a cultural production.

Many folks disagree with this statement that PCN cannot be political. Therefore, this may highlight some connections to the political experience to Philippine and American politics.

8. PCN incorporated some aspect of Philippine and/or Filipino American politics in the production.

I ask to see if folks have had Philippine and/or Filipino American politics in their PCN production. The results are high, meaning that folks did have this incorporation of politics/

9. Before PCN, you have participated in a form of political action/resistance to Philippine and/or Filipino American politics.

With split results, it seems that half of people that may have never learned about politics before PCN, even though there was a higher average of folks who knew about their identity. Conversely, half of folks did know more about politics.

10. Participating in PCN encouraged you to be more involved with Philippine and/or Filipino American politics.

The above results show the average in the middle once again, showing that folks are still "in the middle" about Philippine and Filipino American politics after PCN, despite involvement with politics in their PCN.

11. The political struggles in the Philippine motherland are connected to the political struggles in the Filipino diaspora.

Folks do agree that both Philippine and American political struggles are connected; perhaps folks need more time (in PCN or outside of PCN) to explore these struggles.

Short Answer: What are some things that you would change about your university's PCN? (e.g. show day, organization, institutional barriers, could address more ___, etc.)

Short Answer Response 1: "I think we need to do a better job of emphasizing the political aspect of PCN. Every year it seems to be overshadowed by the overarching thought of: “it’s just a play!”. Personally, I don’t think it’s just a play. It goes so much deeper than that, especially when you think about the freedoms that we have in the diaspora to speak about these issues that people in the homeland would genuinely be targeted for." - Anonymous

3. neoliberalism in education

HOW DO FILIPINO AMERICANS AND PCNS CHALLENGE NEOLIBERAL EDUCATION POLICIES AND THEORY IN HIGHER EDUCATION, YET HOW DO THEY CONFORM TO NEOLIBERALISM IN EDUCATION?

The presence of PCNs on campus can often resist neoliberal ideologies. Neoliberalism in education emphasizes that educational systems do not influence racial and ethnic identity, but the act of PCN itself critiques systems of structural inequality and oppression. PCN also encourages critical thinking about one’s identity, history, and experience as a Filipino or Filipino American, which directly opposes neoliberalism educational thought. However, PCN can often fall into neoliberalism through academic capitalism by transforming Philippine teaching, research, and service to generate revenue and profit for their campus organization.

12. Colleges/universities & educational systems in general have had no impact on shaping or defining race & your racial identity.

Folks highly disagree with this statement, saying that colleges and universities have had an impact on their race and racial identity. This, in turn, opposes neoliberal thought that colleges/universities cannot have this impact.

13. PCN resists neoliberal ideologies by critiquing systems of structural inequality and oppression.

14. PCN justifies and promotes academic capitalism (transforming teaching, research, and service to generate revenue and profit)

15. PCN encourages members to think more critically about their complex identities and history, resisting neoliberal thinking.

The existence of PCN allows folks to critically think about their place on a predominantly white campus while raising contemporary issues in history and community.