my identity as a filipino essay

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Be proud of being a Filipino (even if it’s not easy)

Editor’s Note: In celebration of the Philippines’ 117th Independence Day, INQUIRER.net is publishing short essays submitted by our readers.

Gemma Louise Heaton, a teacher at The Lord of Grace Christian School, asked students under her History and Social Studies classes to answer our question: “What’s the best that you have done for our country?” Here are their responses.

‘Be proud of being a Filipino’

What is the best the thing I have done for my country? I actually don’t know because at my age, it is impossible to do something big. Then I realized it isn’t important on how big it is. I think the best thing I’ve done for my country is to be proud that I am a Filipino.

Being proud that I am a Filipino is not quite easy. Sometimes, I even doubt it because of our government. The people have to rally on the streets to get what they want. I feel like it is telling me that we have to go to war first before we can gain peace. When I was in Grade 7, we studied Philippine history. I then appreciated peace. It was not just about the Filipinos fighting the Spanish but how we fought for our independence.

Now, if someone will ask me what is the best thing that I have done for our country, I will tell him or her that I am proud to be a Filipino.

–  Jen Denielle R. Hernandez, Grade 9

‘Give respect’

There are many heroes and heroines who have done big things for the Philippines: Andres Bonifacio, who sacrificed and gave everything for the sake of the Philippines; Melchora Aquino, who risked her life to help the Katipuneros; Dr. Jose Rizal, who is our national hero, and others who sacrificed their lives.

But what is the best thing a 13-year-old girl has done and can do for her country? I am not a mother who is a hero for neither her child nor a father who is a hero for his son. I am just a sophomore student, a girl who knows nothing but to eat, sleep, surf the Internet, watch television and fan-girl over Daniel Padilla. The things I have done for my country so far are to make my parents proud and to give respect. I study to make my parents, as well as my teachers, proud. It is not easy to make a person proud and, at the same time, happy.

I gave relief items to the victims of Supertyphoon “Yolanda” before. Yes, it is a big thing, but for me, giving respect is bigger. It is the biggest thing a 13-year-old girl can do and give. Giving respect, for me, is the sister of loving and loving is the root of caring.

Giving respect is the best thing I have done for my country and for the people around me.

–  Maureen Omanito, Grade 8

‘Study our history, teach it to others’

What’s the best that I have done for my beautiful, loving country? Even if I can’t die for my country like Andres Bonifacio and Dr. Jose Rizal, here are best things that I have done for my country and I will continue to do for my country: In our house, we separate biodegradable, degradable and recyclable trash. For that, I contribute to saving our environment. I also use “ po” and “ opo” because it is one of our Filipino traits well-known by people around the world.

But really, what is the best that I have done for our country? It is to study about its history so that I can teach it to the future young Filipino kids, that they will never forget where they belong. It doesn’t matter if what you’ve done for your country is big or small. Small things can become big things.

You don’t have to die for your country; you can simply do small things that will help the future of the Philippines.

 –  Marie Gold Vivien M. Totanes, Grade 8

‘Do good in school’

When people ask that question, the answer really depends on who you are asking. When you ask an adult, he/she would probably answer something like: “I have donated to charity” or “I have beggars on the street.” But as a sophomore student, and not a financially fortunate one at that, there is only so much I can do.

A lot of people say it doesn’t matter how old you are and stuff like that, “you can do anything if you put your mind to it.” But in my perspective, I am just a little girl who is lost in a big world. What is there for a 14-year-old to do that will improve our country? After all the ups and downs in my 14 years of existence, I guess the best I can do is to do good in school, succeed as a student and be an obedient daughter to my family.

If I am an honor student, I can graduate with honors, and graduating with a scholarship is my goal. If I can make to the Dean’s List, I will succeed in the career I want to pursue. If I am going to be a film director in the future, as an adult I can change or improve the country by directing inspirational or motivational films.

– Anna Maria Mikaela Almirez, Grade 8

‘Pray for the nation, embrace our culture’

Praying for our nation is the best I can contribute to our country. When we had our field trip at Bangko Sentral ng Pilipinas, we were told not to fold the bills. By not folding our monetary bills, I am helping our economy. Embracing our culture is one of the best things I can do for our country.

–  Jean Lalaine F. Rubio, Grade 9

‘Help victims of calamities’

I, with my dad and sister, participated in the “World Wide Walk” fund run to help the people who were affected by a typhoon in the Visayas, a run that broke the Guinness World Record for having a huge number of participants. This event helped the victims of the typhoon in Samar and Leyte. If there are more events like this in the future, I’ll be there to participate and help.

–  VJ Bagani R. Villan, Grade 9

‘Save electricity’

I think the best thing I have done for my country is to save electricity since the Philippines has a power supply problem.   By simply turning off appliances when not in use, we are helping the country.

–  Aira Joy L. Bercero, Grade 10

‘Pick up litter’

As a student, the simple things I can do for my country will snowball to bigger things.   Something as simple as picking up candy wrappers affects us all. This should not be taken lightly, as throwing small things can lead to throwing bigger things. By picking up litter, if done little by little, we are also influencing others to do the same.

– Reimart C. Sarmiento, Grade 10

‘Grow up!’

Being a citizen is a little difficult for the reason that you have to follow the rules implemented by your country. We know that people hate to follow them; if you don’t you, could be sent to jail or you will have to pay the price. You have to submit to the authorities. You have to be responsible and you need to contribute in the simplest way that you can do for your country. Actually, as a citizen, you need to be aware and remember a few things or rules.

As a student, I believe the things that I can do for my country are limitless, as long as I believe in myself. Honestly, when I’m at home, I dislike following the house rules; sometimes, even when I am in school. When I’m outside, I throw garbage anywhere. But when I entered high school, I realized I have to stop these practices because it is childish. I need to grow up in order to contribute to my country. So, I started following the rules, regardless of where I am.

Therefore, I conclude that our society has a lot of problems right now and I’m aware there will be a lot more as time goes by. So stop being a burden in our society: Follow rules and submit to our authorities. Our society has a lot to face they may not be able to help you right now. Grow up!

–  Lois Corliss Q. Rivera, Grade 9

‘Make the right decisions’

Choosing what course to take up in college and which school to apply for are the main thoughts of a Grade 10 student like me, taking up exams in the University of the Philippines, Ateneo de Manila University, De La Salle University and the University of Santo Tomas. Once we make the right decisions, we are doing the best we can do for our country.

–  Joan Ellaine F. Rubio, Grade 10

OTHER ESSAYS:

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What Makes Filipino Essays Unique and Compelling?

Filipino essays, a blend of rich history, diverse culture, and heartfelt emotion, stand out in the world of literature. But what exactly sets them apart? Let’s dive into the essence of Filipino essays, drawing insights from both the Quora discussion on Filipino authors and additional online resources.

The Heart and Soul of Filipino Essays

Filipino essays often reflect the country’s complex history and the resilience of its people. From the poignant works of Jose Rizal, which ignited a revolution, to the contemporary pieces that explore everyday life in the Philippines, these essays are more than just written words; they are the soul of the Filipino experience.

Kathang Pinoy , a notable blog, highlights essays like Carmen Guerrero-Nakpil’s “My Husband’s Roommate” and Carlos P. Romulo’s “I Am A Filipino.” These works exemplify the depth and diversity of Filipino writing, showcasing personal narratives that resonate with readers globally.

The Influence of Culture and History

Filipino essays are deeply rooted in the nation’s culture and history. For instance, Carlos Bulosan , an influential Filipino writer, depicted the struggles and aspirations of the Filipino diaspora in America. His works, born from personal experiences, offer a window into the lives of Filipinos grappling with identity and belonging in a foreign land.

Similarly, cultural anthropologist Niels Mulder provides a unique perspective on Filipino life through his collection of essays. He compares Filipino culture with that of Javanese and Thai, using everyday life examples to illustrate the distinct Filipino identity.

The Contemporary Filipino Essay

The evolution of Filipino essays reflects the changing times and the dynamic nature of Filipino society. A notable contribution to this genre is the first collection of personal essays in Kinaray-a, a language from Panay Island. This work, as discussed on ResearchGate , represents the linguistic and cultural diversity within the Philippines, offering fresh perspectives and narratives.

Engaging with the Filipino Essay

As a reader, engaging with Filipino essays means immersing oneself in a world of rich storytelling, profound insights, and emotional depth. These essays are not just about the Filipino experience; they are universal in their themes of struggle, resilience, and hope.

To truly appreciate the beauty of Filipino essays, one must look beyond the words and understand the context from which they arise. It’s about connecting with the authors’ experiences, empathizing with their struggles, and celebrating their triumphs.

Filipino essays are a testament to the country’s rich literary heritage. They are a mirror reflecting the soul of the Filipino people, their history, culture, and aspirations. As we explore these works, we not only gain insight into the Filipino experience but also find universal themes that resonate with us all. The uniqueness and compelling nature of Filipino essays lie in their ability to connect deeply with readers, regardless of their background.

Related Questions and Answers on “Filipino essays”:

• Question: What are some iconic essays by Filipino authors? Answer: Some iconic Filipino essays include Jose Rizal’s “The Philippines A Century Hence,” Carmen Guerrero-Nakpil’s “My Husband’s Roommate,” and Carlos P. Romulo’s “I Am A Filipino.”
• Question: How has Filipino essay writing evolved over the years? Answer: Filipino essay writing has evolved to encompass a broader range of topics and perspectives, reflecting the changing society and cultural dynamics.
• Question: Who are some emerging Filipino essayists to watch out for? Answer: Keep an eye on contemporary Filipino essayists like F. Sionil Jose, Lualhati Bautista, and Gina Apostol, whose works continue to make waves in the literary world.

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[OPINION] Appreciating the Filipino identity through our literature and culture

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This is AI generated summarization, which may have errors. For context, always refer to the full article.

Every Filipino has memorized “Lupang Hinirang.” This is mostly by singing and not by reciting it like prose or a poem.

During our school days, when our teachers ask us to write the lyrics down, one would always hear students humming the tune. Teachers would stop them, saying that a Filipino should know the lyrics by heart, soul, and mind without having to hum the tune. We can’t help it especially that we Filipinos have been blessed with a deep love for music.

Oftentimes we watch interviews of fellow Filipinos blundering at the lyrics. We sometimes laugh and feel silly for them.

These blunders also happen during international boxing competitions when our artist chokes under pressure and we can’t help but facepalm ourselves over it.

We have always sung “Lupang Hinirang” since elementary, and it seems a bit far-fetched when we see other Filipinos forgetting lyrics that they have learned since Grade 1. But in recent events, it is not only the lyrics that we have forgotten but also the nationalistic identity that the lyrics and our schools have tried to mold.

From reciting the Panatang Makabayan and Panunumpa sa Watawat ng Pilipinas during flag ceremonies, our education system has been dedicated to shaping a nationalistic mindset. Another such feat in this endeavor is the tradition of Buwan ng Wika (language month) every August, which celebrates our literature, history, and culture through balagtasan, pageantry, essay, and other forms of performances. (READ: The Buwan ng Wike debate: Do we celebrate local languages or dialects? ) 

Although nowadays, we have been lingering far from the goal of imbuing a nationalistic mindset. We are under attack from the inside.

Recently, the decision of the Supreme Court to have Panitikan and Filipino as optional subjects in college entails that our study and appreciation of literature ends in high school. (READ:  Want to read more Filipino literature? Here’s where to start )

Sadly, due to the lack of resources, most high schools only delve on 4 of Philippines’ major literary works. When a Filipino who grows up in our education system only knows Ibong Adarna , Florante at Laura , Noli Me Tangere , and El Filibusterismo  – and only those 4 – do we begin to see that we will fail in promoting ourselves as a culture with art and literature; when we, in fact, have a larger pool of writers such as Nick Joaquin, F. Sionil Jose, Paz Marquez Benitez, Lualhati Bautista, and many more contemporary writers that Panitikan classes ought to cover. 

Another decision by lawmakers that also falls short in ensuring a nationalistic mindset among Filipino students is the mandatory Reserve Officer Training Corps (ROTC) . The support of lawmakers in making the ROTC mandatory, in my opinion, does not foster patriotism nor the sense of duty, but rather only forced discipline and obedience.

I remember my citizen army training (CAT) in high school only as a playground of power and forced discipline, without a sense of duty to anyone but the commanding officer.

In shaping the Filipino people, we must devote ourselves to our studies and the appreciation of history, culture, and literature, rather than a flurry of commands.

In fostering our national identity, we must be wary of how we handle our educational system. Being a Filipino does not end with preferring English over Filipino, nor choosing hamburgers over sinigang, but rather ends when we have forgotten that we have our own literature, culture, and heritage to the point where we abandon it; that we force the people to love the nation rather than foster an appreciation.

In the memory of Rizal, Bonifacio, Mabini, and all other heroes who have died in service to our country do we strengthen our identity as a nation.

The lines of “Lupang Hinirang” is a promise carried by every Filipino that we’ll stand and never be again subjected to anyone in the face of invaders. It is also a way to show the reverence that we hold for our majestic country of more than 7,600 islands filled with beauty. (READ: The problem with the lack of nationalism )

In the hopes of fulfilling a promise to our country and to our ancestors who have again fought tirelessly do we rise up and take a stand; especially now when our political and sovereign claims are being contested , and our fellowmen are deprived of their rights to enjoy the freedoms we have long fought for. – Rappler.com

Gillian Reyes is a registered librarian who works at the  University of the Philippines Diliman. He often writes stories for children, and hopes to build a library for kids someday.

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Home — Essay Samples — Geography & Travel — Philippines — A Look at Philippine Popular Culture and Customs: Uniquely Filipino Identity

A Look at Philippine Popular Culture and Customs: a Unique Filipino Identity

• Categories: Philippines Tradition

About this sample

Words: 2347 |

12 min read

Published: May 17, 2022

Words: 2347 | Pages: 5 | 12 min read

Table of contents

Introduction: philippine popular culture, filipino traditions, religion and beliefs.

• Philippine Culture. (2016, Aug 15). Retrieved from https://studymoose.com/philippine-culture-essay
• Filipino Culture and Traditions. Retrieved from https://family.lovetoknow.com/cultural-heritage-symbols/filipino-culture-traditions
• Department of Education, Culture and Sports. Fact Sheet, 2000.
• Europa World Factbook, 1999.
• Goodno, James R. Philippines: The Land of Broken Promises, 1991.
• Karnow, Stanley. In our Image: America's Empire in the Philippines, 1989.
• Oleksy, Walter. The Philippines, 2000.

Should follow an “upside down” triangle format, meaning, the writer should start off broad and introduce the text and author or topic being discussed, and then get more specific to the thesis statement.

Provides a foundational overview, outlining the historical context and introducing key information that will be further explored in the essay, setting the stage for the argument to follow.

Cornerstone of the essay, presenting the central argument that will be elaborated upon and supported with evidence and analysis throughout the rest of the paper.

The topic sentence serves as the main point or focus of a paragraph in an essay, summarizing the key idea that will be discussed in that paragraph.

The body of each paragraph builds an argument in support of the topic sentence, citing information from sources as evidence.

After each piece of evidence is provided, the author should explain HOW and WHY the evidence supports the claim.

Should follow a right side up triangle format, meaning, specifics should be mentioned first such as restating the thesis, and then get more broad about the topic at hand. Lastly, leave the reader with something to think about and ponder once they are done reading.

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Who Counts as Filipino? Philosophical Issues of Identity and the Chinese Filipino

2015, Budhi: A Journal of Ideas and Culture

I present a philosophical analysis of collective identity based on the arguments and related assumptions aired in recent public conversation about the Chinese in the Philippines. How is “Filipino identity” constructed and negotiated? What is revealed by the mere asking of the question, “Who counts as (a true) Filipino?” In exploring these issues, I hope to arrive at a preliminary ethical framework derived from metaphysical and ontological considerations.

Related Papers

Almond Aguila

Defining Filipinoness has been problematic throughout history. Previous studies have focused on the persistent impact of the colonial experience on Filipinos (Bernad, 1971; Constantino, 1977; Enriquez, 1992; Yacat, 2005). Some scholars have framed their understanding vis-a-vis the search for a national consciousness resulting in a unif ied Filipino identity (Anderson, 1983; Constantino, 1969). But in the age of globalization, statehood and nationhood have become questionable concepts (Adamson & Demetriou, 2007; Ahmad & Eijaz, 2011; Guéhenno, 1995; Omae, 1995). Who has the Filipino become amid a modern-day diaspora? I propose an analysis of history not as archival and disconnected from the present but as part of an ongoing story of identity formation. Recognition is given to kapwa, a view of self-and-other as one. This indigenous ontology offers a postmodern lens to understand the complexities of being Filipino through time and space. For contemporary Filipinos, identity formation may involve a continuing resistance against colonialism now set amid the diaspora in the digital age. This article further presents an alternative view of Filipinoness by arguing that diasporics remain Filipino despite physical estrangement from the Philippines. An essential point echoed from other scholars is how cultural identity should not be seen as singular and unchanging (Hall, 1990; Said, 1993/2012). Rather, Filipinoness may refer to evolving, varied and fluid Filipino identities. This evolution involves a past that folds into the present and impacts the future in locations around the world.

Erika Angeles

Allen Alvarez , Jeremiah Lasquety-Reyes

How should national societies build legitimate and inclusive collective identities amidst prolific multiculturalism and linguistic diversity? We argue that cultural ownership of particular ways of framing ethics should be part of this collective identity building process. We should avoid unfair domination of minority cultural identities, but how do we do this when ethical discourses themselves tend to be shaped by particular dominant identities? We look into the case of the challenges that a particular multicultural society, the Philippines, faces in its ongoing collective identity building project on three levels: (1) ethnic and linguistic differences (e.g. differences between Tagalog, Cebuano, Maranao, etc.), (2) the historical layers of foreign culture (e.g. Islamic, Spanish, and American) that have each influenced these distinct cultural identities in different degrees, and (3) the apparent domination of Tagalog linguistic culture over others. Our answer to the question of legitimate and inclusive collective identity comes from an inter-linguistic dialogue that can be effected between cultures by harnessing similarities of ethical concepts, without compromising cultural differences. We present three different possible approaches under the following headings: (1) Pilipino ethics, (2) Filipino ethics and (3) Philippine ethics, each representing a particular stance to the dominant Tagalog linguistic culture. We argue for the third option, which is the most inclusive because of how it equalizes the status of all participating cultures in the dialogue. We also draw from the possibilities afforded by the phenomena of Scandinavian semicommunication (Haugen 1966) and what this practice offers in making collective identity building more inclusive.

Asian Perspectives in the Arts and the Humanities

Rhoderick John Abellanosa

Jove Jim S Aguas

I this paper I wish to contribute a Filipino notion that somehow breaks the identity-alterity duality and harmonizes the I-other distinction – the Filipino notion of ‘kapwa.’ The first part will be a general discussion on identity-alterity duality and intersubjectivity based on the philosophies of Gabriel Marcel and Martin Buber. The second part will be on the Filipino notion of ‘kapwa’ and the value of ‘pakikipagkapwa-tao.’

In: Judith Schlehe / Evamaria Sandkühler (eds.), Religion, Tradition and the Popular. Transcultural Views from Asia and Europe. Bielefeld: Transcript, 2014, 75-111

Peter J. Bräunlein

"The social sciences are enmeshed with their own subject area in complex ways. Social-scientific discourses have an impact on the self-perception of tradition, authenticity and identity in the broader society. In the following sections, I shall trace various scholarly discourses on Filipino tradition, national identity, and popular Christianity. Hence religion functions either as obstacle to or source of national identity. From the post-Second World War years until today, the intellectual attitude towards Christianity varied considerably: outright refusal of the oppressor’s religion by left-wing nationalists, reappraisal of a revolutionary »Passion Catholicism« by the »history from below« discourse, attempts of reconstructing pre-Christian animism, Austronesian cosmology and/or mystic-messianic nationalism as the true religion of »the« Filipino people, or post-nationalist appreciation of religious »creolization« and »hybridity«. Such discourses are inseparable from the political development after independence and the postcolonial struggle over intellectual self-determination. This chapter examines various attempts of Filipino intellectuals to contribute to the collective identity of their nation. As will be shown below, over a long period of time this ambition could be achieved only by selecting and defining certain essentials that make the desired collective »good to think«. Thus, the scholarly endeavour is aimed at compensating the loss of a supposed cultural authenticity of the past, destroyed by colonialism. In their neo-Marxian struggle for a classless society of »the people«, in their post-Rousseauistic attempts of re-constructing an »imagined community«, or in their recent esteem of cultural difference and »hybridity«, historians and socio-cultural anthropologists unavoidably take positions in the political arena."

Randy Gonzales

of a Dissertation Submitted to the Graduate School of The University of Southern Mississippi in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy

Ruben C Mendoza

Gerry Lanuza

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Filipino Identity: The Haunting Question

Department of History

College of Social Science

Research spotlight: Professor of History Dr. Naoko Wake 

Posted on April 5, 2024 April 5, 2024 Author mcdon625

By: Patti McDonald  

Before becoming a historian, Naoko Wake had dreamed of becoming a fiction writer. 

“I was close to completing my Bachelor of Arts thesis in Kyoto, Japan at Kyoto University and I wanted to be a fiction writer, and I was publishing a few short stories.” 

Before graduating, Wake submitted one of her pieces to be considered for a prestigious fiction writing award. Although she did not win the award, she knew she had a passion for writing. 

“I thought, I love to write, I’m a writer no matter what. I thought, history writing is probably the closest I can get to fictional writing; at least I can write and do research about things I enjoy learning more about.” 

Now, a Professor of History at Michigan State University, Dr. Wake has significantly contributed to research that focuses on gender, sexuality, and illness in the 20th century United States and the Pacific Rim. She has written several articles and books on these subjects.  

In her first book, Private Practices: Harry Stack Sullivan, the Science of Homosexuality, and American Liberalism (Rutgers, 2011), Wake explores the history of psychiatric and psychoanalytic approaches to homosexuality. Her second monograph which centers around Japanese American and Korean American survivors of the atomic bombs dropped on Hiroshima and Nagasaki in 1945, is titled American Survivors: Trans-Pacific Memories of Hiroshima and Nagasaki (Cambridge, 2021). In this book, Wake explores gender, racial, and cross-national identities that emerged in Asia and Asian America in post-colonial contexts, and a range of grass-roots activism that took shape in response to the nuclear destruction: patient rights, civil rights, anti-war and anti-nuclear activism. 

Wake’s current research is focused on Asian American history of disability. Wake has recently served as a guest editor for the Journal of American Ethnic History, the official journal of the Immigration and Ethnic History Society. The JAEH addresses various aspects of American immigration and ethnic history, including background of emigration, ethnic and racial groups, Native Americans, immigration policies, and the processes of acculturation. Each issue contains articles, review essays and single book reviews.   

In addition to serving as the journal’s editor, she contributed her own piece, “ Asian American Disability, ” which was published in March in Vol. 43, No. 4 of the JAEH.  

“It’s really about a multitudinously marginalized people and their history of how their voices weren’t heard or were underrepresented in everything that we can know around us. So, because Asian Americans are a racialized minority, they often do not even show up in historical studies, but also in media and popular culture representation of American history, they are severely underrepresented.” 

“To find any historical records that are about them is very much a challenge. So, to put together different articles written by different historians in this special volume was quite the task, but I enjoyed doing so and I made sure to represent Asian Americans as fully as possible. I wanted ethnic diversity within the volume. If you look at the Asian American community, it’s a lot of different people from different cultural backgrounds who are identified as Asian Americans. That can include Japanese Americans, Korean Americans, Chinese Americans, Vietnamese Americans, Indonesian Americans, Cambodian Americans, or Pacific Islanders, you name it, it’s a very diverse community. That’s true among scholars who study Asian America history.” 

Wake hopes her JAEH piece will eventually evolve into her third monograph. While Wake is on sabbatical until January 2025, she plans on travelling to Seattle, where she will attend the Association for Asian American Studies Conference as well as spend time in the archives of the Filipino American National Historical Society.  

“Again, because of the incredible diversity that really characterizes the Asian American community, I think it’s important that I study not just East Asian Americans but also Southeast and South Asian Americans including Filipino Americans or Korean Americans or Chinese Americans, Vietnamese or Cambodian Americans. I am trying to look into those different archives so that I can enrich Asian American History of Disability, a subject that I would like to write a book about.” 

In addition to conducting research for her third book project, Wake has recently been featured in various publications where she offers her historical review of the Oscar-winning movie, Oppenheimer, and how the narrative of that movie fails to include voices of Asian and Asian American survivors. Wake has been featured in the L.A. Times , The Conversation , Vox , and other publications.  

In addition to her role as a professor, Wake served as Director of the Asian Pacific American Studies Program at MSU in 2020-23. She has also received multiple awards during her tenure at MSU including the Oral History Association’s Best Article Award in 2018 for her article “Surviving the Bomb in America: Silent Memories and the Rise of Cross-national Identity,” Pacific Historical Review, Vol. 86 No. 3, August 2017 (pp. 472-509) and the Excellence in Diversity Award, from MSU’s Office of Inclusion and Intercultural Initiatives in 2015. 

Wake said the early support she received when she initially came to MSU is what has helped her elevate her career into where it is now. 

“When I was just beginning my career at Michigan State 19 years ago, I came here in 2005, as a fixed faculty member, and I really was welcomed into the GenCen {the Center for Gender in Global Context} community,” Wake said.  

“It meant a lot to me that there was somebody who paid attention to how I was interested in studying women, gender and sexuality history. That type of exposure really made me realize how deprived I was and how much I was not able to speak my mind in communities that were male dominated. Without the support of my colleagues, I wouldn’t have been able to accomplish the things that I have during my career so far.”