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In the research paper, “Love Is (Color) Blind: Asian Americans and White Institutional Space at the Elite University”, Chou, Lee, and Ho express that rich qualitative data can clarify the language Asian American undergraduate students use to get over their social experiences, romantic relations, and identity at the elite university. Chou, Lee, and Ho also examine the intersectionality of race, gender, and sexuality and the racialization of some ethnic minority groups to understand the way color-blind talk of Asian Americans practice (Chou, Lee & Ho 2015:302). Chou, Lee, and Ho claim that racial analysis of Asian Americans is not complete without considering gender and sexuality (Chou, Lee & Ho 2015:305).
Chou, Lee, and Ho mention that the Kappa Sigma party is an example of representing the racialized social scene that the undergraduates go over, and the various reactions show the complications of the racial ideology. Stereotyping which is either “forever foreign” or “model minorities” becomes different from Asian American people from white college people. Chou, Lee, and Ho examine the intersectionality of race, gender, and sexuality and the racialization of this group to understand the concept of these practices. Chou, Lee, and Ho argue that an elite campus can play the same role on people of color by making them the target of racial stereotyping by their white peers as shown by their use of color-blind and how they characterize their romantic tastes and interests (Chou, Lee & Ho 2015: 303).
Chou, Lee, and Ho mention that the interaction between Asian American people and non–Asian American people is formed by the campus environment which consists of the wider racialized community. Nevertheless, elite college campuses, such as HWCUs, are often celebrated by Asian American families as a place in which merit is more precious than anything else. Their data recommends that the race tends to be a consideration for social experiences of Asian American students (Chou, Lee & Ho 2015: 306).
Many Asian Americans coming to Elite University from more racially diversified area find that the social environment of the university much divided along the racial lines given an undergraduate program consisting of smart students, about 40 percent of whom were colored people. Chou, Lee, and Ho state that the process of socialization at college, “white habitus,” clarify the racialized, social and romantic life of students (Chou, Lee & Ho 2015: 312). Chou, Lee, and Ho claim that racialized experiences give people of color permission for affirming each other’s efforts to cope with everyday racism instead of invalidating experiences with color blindness (Chou, Lee & Ho 2015: 313).
The authors of this article did a great job demonstrating the intersectional nature of the racism, particularly how Asian Americans are confronted with the emotional difficulties of withstanding and giving up to sexualized and gendered in everyday racism. This research also points that racism is still a system based upon a philosophy of inferiority allocating societal resources through racial hierarchy today. The color-blind racism is a racial ideology allowing white people for defending their racial interests while invisibility of whiteness and white privilege maintain. I think that the problem of the color blind is never related to either race or racism. The authors of this article demonstrate that the discourse of color-blind is used by Asian Americans at HWCUs by their white college peers. I think that looking at the terms Asian Americans use to characterize these social settings; it is obvious that the discourse of the color-blind can provide ways to counter open and implicit racism in everyday life. The elite college campus is a white institutionalized environment where Asian American women are presented with a white male hegemonic system by racialized dating preferences, and where Asian American males internalize the hierarchy of racial preferences. Also, as the authors mentioned universities should move away from their complacency for Asian Americans and recognize that social culture needs restoration, starting with ways of expressing thoughts, values, and experiences.
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