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Dragon Ladies: Asian American Feminists Breathe Fire
From the global trade in Asian women workers to the elitism of the white feminist movement, no ground is sacred. These women warrriors don't mince words but speak with fierce conviction and surprising insight.This book showcases the growing politicization of Asian American women and their emerging feminist movement. It will be a vital contribution to women's and Asian American studies, and a must-read for Asian women and girls everywhere.
241 pages, Paperback
First published July 1, 1997
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July 25, 2009
Incredible. Insightful. Inspiring. These are the words I use to describe Dragon Ladies: Asian American Feminists Breathe Fire, the pivotal textbook on the growing politics of Asian American women. Essays embrace wide-ranging issues that include domestic violence, health, exploitation in the global trade, the role of spirituality, and punk-rock culture—all in the light of organizing and activism.
The anthology’s key concern is with the attitude of mainstream feminism whose individualistic and essentialist views are at odds with the affairs and experiences of Asian women. Sonia Shah, editor of Dragon Ladies, believes that a singular Asian American feminist movement is essential in representing Asian American women’s interests. The term ‘Asian’ is problematic in that it corresponds to a diaspora of ethnic identities, but Shah nevertheless manages to take into account the realities that females face from this walk of life.
As Juliana Pegues points out in “Strategies from the Field,” unlike white activists, Asian women have to deal with invisibility as well as “exotic” racial stereotypes and labels like “well-behaved,” “hard-working.” and “obedient.” The trouble is that Asian women’s perspectives are ignored when race is viewed in terms of black and white. When it comes to organizing resistance, “groups in many cases act as all-white groups internally, and white perspectives and standards are the norm.”
Purvi Shah’s article “Redefining the Home” is very engrossing, though the entire text is by no means an easy read. In fact, a lot of the material is tough, but if you’re passionate enough about this topic, you’ll fly through it. Shah discusses the belief that the personal is political when it comes to abuse within the home. Community elites seem to be the culprits in seeding the idea that culture and politics are separate issues—matters of the Home/Marriage for instance are cleverly disguised as tradition; these leaders are in essence threatened by organizations that challenge their norms. Rightly so, Shah proposes that “a home in which violence occurs is a public space” and a political problem that is affected by a range of factors like social, cultural and environmental.
Many prominent figures have come together to comprise this collection of interviews, personal essays, and eye-opening historical and current facts such as on the slave-like treatments of overseas Filipina workers. The joint mother-daughter article “Bringing Up Baby: Raising a ‘Third World’ Daughter in the ‘First World’” was a piece I found quite amusing and relevant to my own view of reality. Shamita Das Dasgupta and Sayantani DasGupta talk about balancing their different identities—Indian immigrant and American-born Indian—against Western culture. The idea of community is important to Indian culture and therefore for Indian women, it forms part of their identity; adopting the model of western feminism whose emphasis lies on the ‘individual’ would inevitably further alienate them; the issues concerning white feminists do not always apply to women of Asian origin.
Dragon Ladies: Asian American Feminists Breathe Fire in itself deconstructs the Asian woman stereotype conveying instead an image of the “virangana”—the ‘warrior woman’ thirsting to battle for change and victory. The contributors are good role models to rouse the next generation to self-reflect and take part in some form of action to empower the disadvantaged. From a spiritual standpoint, Cheng Imm Tan makes an important assertion: “When activism is fuelled by anger and hatred, we end up objectifying the ‘enemy’ just as we have been objectived.” What Tan then subtly suggests is that injustice can be met with compassion, and an intent to transform our aggressors rather than destroy them.
Certainly, this is a book with great ideas from women who not only breathe fire but speak with absolute conviction.
Review by Payal Patel
The anthology’s key concern is with the attitude of mainstream feminism whose individualistic and essentialist views are at odds with the affairs and experiences of Asian women. Sonia Shah, editor of Dragon Ladies, believes that a singular Asian American feminist movement is essential in representing Asian American women’s interests. The term ‘Asian’ is problematic in that it corresponds to a diaspora of ethnic identities, but Shah nevertheless manages to take into account the realities that females face from this walk of life.
As Juliana Pegues points out in “Strategies from the Field,” unlike white activists, Asian women have to deal with invisibility as well as “exotic” racial stereotypes and labels like “well-behaved,” “hard-working.” and “obedient.” The trouble is that Asian women’s perspectives are ignored when race is viewed in terms of black and white. When it comes to organizing resistance, “groups in many cases act as all-white groups internally, and white perspectives and standards are the norm.”
Purvi Shah’s article “Redefining the Home” is very engrossing, though the entire text is by no means an easy read. In fact, a lot of the material is tough, but if you’re passionate enough about this topic, you’ll fly through it. Shah discusses the belief that the personal is political when it comes to abuse within the home. Community elites seem to be the culprits in seeding the idea that culture and politics are separate issues—matters of the Home/Marriage for instance are cleverly disguised as tradition; these leaders are in essence threatened by organizations that challenge their norms. Rightly so, Shah proposes that “a home in which violence occurs is a public space” and a political problem that is affected by a range of factors like social, cultural and environmental.
Many prominent figures have come together to comprise this collection of interviews, personal essays, and eye-opening historical and current facts such as on the slave-like treatments of overseas Filipina workers. The joint mother-daughter article “Bringing Up Baby: Raising a ‘Third World’ Daughter in the ‘First World’” was a piece I found quite amusing and relevant to my own view of reality. Shamita Das Dasgupta and Sayantani DasGupta talk about balancing their different identities—Indian immigrant and American-born Indian—against Western culture. The idea of community is important to Indian culture and therefore for Indian women, it forms part of their identity; adopting the model of western feminism whose emphasis lies on the ‘individual’ would inevitably further alienate them; the issues concerning white feminists do not always apply to women of Asian origin.
Dragon Ladies: Asian American Feminists Breathe Fire in itself deconstructs the Asian woman stereotype conveying instead an image of the “virangana”—the ‘warrior woman’ thirsting to battle for change and victory. The contributors are good role models to rouse the next generation to self-reflect and take part in some form of action to empower the disadvantaged. From a spiritual standpoint, Cheng Imm Tan makes an important assertion: “When activism is fuelled by anger and hatred, we end up objectifying the ‘enemy’ just as we have been objectived.” What Tan then subtly suggests is that injustice can be met with compassion, and an intent to transform our aggressors rather than destroy them.
Certainly, this is a book with great ideas from women who not only breathe fire but speak with absolute conviction.
Review by Payal Patel
October 13, 2010
u want to be fierce? then pick up a copy of this book
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June 15, 2021This is everything I wanted in a book about Asian American feminism and more.
May 24, 2021
“Defining who you are is a really powerful thing, but then, eventually you have to smash all those definitions, continue to rebuilt it, and start all over again.” — Leslie Mah
It seems we’re constantly asking what it means to be “Asian American” these days. That’s valid, but we lose a lot of context when we forget the rich history of the activists who came before us. Oftentimes the discussions we have about being “Asian American” seen to be starting from scratch, from the level of base recognition, when in fact we have books like this that have explored so much further. I’ve been looking for this book! Blown away by what I found.
While some of this book is dated, I can’t recommend it enough for anyone trying to learn more about social justice in North America, and mostly, for anyone “Asian American” who wants to know whose shoulders they’re standing on today.
It seems we’re constantly asking what it means to be “Asian American” these days. That’s valid, but we lose a lot of context when we forget the rich history of the activists who came before us. Oftentimes the discussions we have about being “Asian American” seen to be starting from scratch, from the level of base recognition, when in fact we have books like this that have explored so much further. I’ve been looking for this book! Blown away by what I found.
While some of this book is dated, I can’t recommend it enough for anyone trying to learn more about social justice in North America, and mostly, for anyone “Asian American” who wants to know whose shoulders they’re standing on today.
July 5, 2025
A THOUGHT-PROVOKING VIEW OF ASIAN AMERICAN FEMINISTS
Editor Sonia Shah wrote in the Introduction to this 1997 book, “Why publish a book on Asian American feminism? … [This book] focuses explicitly on the political perspectives of Asian American women, describing a growing social movement and an emerging way of looking at the world: Asian American feminism… an Asian American feminist perspective---more than being Asian American or a woman---can animate and unite Asian American women into a lasting and fruitful social movement.” (Pg. xii)
She continues, “the reason to talk about Asian American women as a single group is because we all share the same rung on the racial hierarchy AND on the gender hierarchy. It is not that our lives are so similar in substance, but that our lives are all monumentally shaped by three major driving forces in U.S. society: racism and patriarchy most immediately, and ultimately, imperial aggression against Asia as well. As long as those systems of distributing and exercising power continue to exist, it will continue to make sense to talk about Asian American women as a group (as well as other racial and gender groups).” (Pg. xiii)
Later, she adds, “An Asian American feminist movement is the ONLY movement what will consistently represent Asian American women’s interests… neither the feminist movement nor the Asian American movement have taken Asian American women’s interests into consideration on their agendas…. An Asian American feminist movement is vital for uncovering the larger project of uncovering the social structure, with its built-in injustices and inequities, that affects us all… My goal in publishing this book is to describe, expand, and nurture the growing resistance of Asian American women… Asian American women are already making their movement happen. A different sort of Dragon Lady is emerging---not a cold-blooded reptile, but a creature who breathes fire. “ (Pg. xix)
Purvi Shah states, ‘Marriage is a political and not just a social act,’ and then comments, “While my statement is far from revolutionary, inside [my family’s] home, I am a heretic. Convinced that marriage is solely a cultural event, the idea of such an institution being ‘political’ is practically blasphemous. Politics is a presidential race, the latest legislative or court decision. Politics does not include all the ways in which power is maintained. In this house, the ‘private’ ceremony of marriage is considered part of ‘culture,’ rather than the ‘public’ realm of ‘politics.’ Why? Because it involves ‘tradition,’ social customs, and intimacy (real or otherwise) between people.” (Pg. 46)
In response to the question, ‘should Asian American women find a place in the established feminist movement?’ Helen Zia observes, “It depends on the issue. There will be times when we can unite and work together, and times when we won’t… Affirmative action is a good example. We can’t assume that women who have directly benefited… from affirmative action and who call themselves feminists will necessarily ally themselves with the interests of communities of color or Asian communities… The hope is that even though we can’t assume unity with white feminists we can hope that because of their experience with gender oppression we may be able to reach a common understanding. That is the basis for us to try to work together.” (Pg. 81)
Sia Nowrojee and Jael Silliman explain, “The model minority myth perpetuates the false notion that Asian American communities are generally wealthy, with broad access to health and other social services. This false assumption translates into little funding for services earmarked for Asian communities. Asian women’s health needs, in particular, have not been identified as research priorities in any advocacy or policy arena. Improving Asian women’s health requires organizing for change both within and outside of our communities, with an understanding of the global forces that impact our health.” (Pg. 73-74)
Grace Chang asserts, “Mainstream U.S. feminist responses to the trade in women have been lukewarm at best. When [an activist] called on women’s organizations around the world to put the issue of global trafficking of women on their agendas, the National Organization for Women (NOW) declined to do so, stating that it does not deal with international issues. The real issue may be that privileged women of the First World, even self-avowed feminists, are some of the primary ... consumers and beneficiaries in this trade. Middle- and upper-class professional women generally have joined efforts to improve wages or conditions for care workers in the United States, since they have historically relied on the ‘affordability’ of women of color and migrant women working in their homes, daycare centers, and nursing homes.” (Pg. 147)
Shamita Das Dasgupta and Sayantani Dasgupta observe, “Neither feminism nor activism are alien to our culture---they are nested within our heritage. We can draw strength from the tradition of the ‘virangana,’ or ‘warrior woman,’ which visualizes women as inherently powerful. In addition, the virangana is not marginalized in our natal societies. Rather, she is revered as a savior whom parents urge their daughters to emulate. Claiming this legacy for ourselves and our daughters would only help to empower us. Furthermore, we cannot erase our history of resistance and social change work from the version of ‘culture’ we present to our children. Our ‘culture’ does not only consist of songs and dances, literature and art, but includes activism and the pursuit of social justice.” (Pg. 194)
They continue, “For Third World feminists, our strength comes from our history of collective rather than individualistic action. This does not imply that we should ignore our new environment. Indeed, in the United States we may learn from other minority groups including African-American, Latino/a American, and Native American communities, as well as other Asian communities.” (Pg. 195)
Cheng Imm Tan explains, “As an Asian woman, culture and history also inform my activism and my spirituality. I am connected to and affected by the history and experiences of my ancestors and my people. It has been a history affected by oppression, war, colonialism, and modern-day economic and cultural imperialism. The hopes, aspirations, struggles, and fears of my people, passed down from generation to generation, still live within my veins and haunt my subconscious dreams. Therefore, while I may have a strong sense of connection to the larger human family as a whole, I have chosen to base my activism and ministry within the Asian, refugee, and immigrant communities.” (Pg. 210-211)
This is a fine book, about a subject that is not written about frequently enough.
Editor Sonia Shah wrote in the Introduction to this 1997 book, “Why publish a book on Asian American feminism? … [This book] focuses explicitly on the political perspectives of Asian American women, describing a growing social movement and an emerging way of looking at the world: Asian American feminism… an Asian American feminist perspective---more than being Asian American or a woman---can animate and unite Asian American women into a lasting and fruitful social movement.” (Pg. xii)
She continues, “the reason to talk about Asian American women as a single group is because we all share the same rung on the racial hierarchy AND on the gender hierarchy. It is not that our lives are so similar in substance, but that our lives are all monumentally shaped by three major driving forces in U.S. society: racism and patriarchy most immediately, and ultimately, imperial aggression against Asia as well. As long as those systems of distributing and exercising power continue to exist, it will continue to make sense to talk about Asian American women as a group (as well as other racial and gender groups).” (Pg. xiii)
Later, she adds, “An Asian American feminist movement is the ONLY movement what will consistently represent Asian American women’s interests… neither the feminist movement nor the Asian American movement have taken Asian American women’s interests into consideration on their agendas…. An Asian American feminist movement is vital for uncovering the larger project of uncovering the social structure, with its built-in injustices and inequities, that affects us all… My goal in publishing this book is to describe, expand, and nurture the growing resistance of Asian American women… Asian American women are already making their movement happen. A different sort of Dragon Lady is emerging---not a cold-blooded reptile, but a creature who breathes fire. “ (Pg. xix)
Purvi Shah states, ‘Marriage is a political and not just a social act,’ and then comments, “While my statement is far from revolutionary, inside [my family’s] home, I am a heretic. Convinced that marriage is solely a cultural event, the idea of such an institution being ‘political’ is practically blasphemous. Politics is a presidential race, the latest legislative or court decision. Politics does not include all the ways in which power is maintained. In this house, the ‘private’ ceremony of marriage is considered part of ‘culture,’ rather than the ‘public’ realm of ‘politics.’ Why? Because it involves ‘tradition,’ social customs, and intimacy (real or otherwise) between people.” (Pg. 46)
In response to the question, ‘should Asian American women find a place in the established feminist movement?’ Helen Zia observes, “It depends on the issue. There will be times when we can unite and work together, and times when we won’t… Affirmative action is a good example. We can’t assume that women who have directly benefited… from affirmative action and who call themselves feminists will necessarily ally themselves with the interests of communities of color or Asian communities… The hope is that even though we can’t assume unity with white feminists we can hope that because of their experience with gender oppression we may be able to reach a common understanding. That is the basis for us to try to work together.” (Pg. 81)
Sia Nowrojee and Jael Silliman explain, “The model minority myth perpetuates the false notion that Asian American communities are generally wealthy, with broad access to health and other social services. This false assumption translates into little funding for services earmarked for Asian communities. Asian women’s health needs, in particular, have not been identified as research priorities in any advocacy or policy arena. Improving Asian women’s health requires organizing for change both within and outside of our communities, with an understanding of the global forces that impact our health.” (Pg. 73-74)
Grace Chang asserts, “Mainstream U.S. feminist responses to the trade in women have been lukewarm at best. When [an activist] called on women’s organizations around the world to put the issue of global trafficking of women on their agendas, the National Organization for Women (NOW) declined to do so, stating that it does not deal with international issues. The real issue may be that privileged women of the First World, even self-avowed feminists, are some of the primary ... consumers and beneficiaries in this trade. Middle- and upper-class professional women generally have joined efforts to improve wages or conditions for care workers in the United States, since they have historically relied on the ‘affordability’ of women of color and migrant women working in their homes, daycare centers, and nursing homes.” (Pg. 147)
Shamita Das Dasgupta and Sayantani Dasgupta observe, “Neither feminism nor activism are alien to our culture---they are nested within our heritage. We can draw strength from the tradition of the ‘virangana,’ or ‘warrior woman,’ which visualizes women as inherently powerful. In addition, the virangana is not marginalized in our natal societies. Rather, she is revered as a savior whom parents urge their daughters to emulate. Claiming this legacy for ourselves and our daughters would only help to empower us. Furthermore, we cannot erase our history of resistance and social change work from the version of ‘culture’ we present to our children. Our ‘culture’ does not only consist of songs and dances, literature and art, but includes activism and the pursuit of social justice.” (Pg. 194)
They continue, “For Third World feminists, our strength comes from our history of collective rather than individualistic action. This does not imply that we should ignore our new environment. Indeed, in the United States we may learn from other minority groups including African-American, Latino/a American, and Native American communities, as well as other Asian communities.” (Pg. 195)
Cheng Imm Tan explains, “As an Asian woman, culture and history also inform my activism and my spirituality. I am connected to and affected by the history and experiences of my ancestors and my people. It has been a history affected by oppression, war, colonialism, and modern-day economic and cultural imperialism. The hopes, aspirations, struggles, and fears of my people, passed down from generation to generation, still live within my veins and haunt my subconscious dreams. Therefore, while I may have a strong sense of connection to the larger human family as a whole, I have chosen to base my activism and ministry within the Asian, refugee, and immigrant communities.” (Pg. 210-211)
This is a fine book, about a subject that is not written about frequently enough.
January 26, 2011
Essays from radical Asian American feminists on organizing and activisim. Some particularly interesting stuff on Indian/Indian-American women's collective protest of/resistance to domestic violence as an outgrowth of collective action for Indian independence.
April 11, 2018
Really interesting anthology of essays from a wide variety of Asian American women. The essays cover a number of topics, but they are nearly all primarily concerned with different forms of political activism, and different ways of engaging women like themselves with feminism. That's really too simplistic a description of the book though, firstly because "Asian American" sounds like a monolithic block, and many of the authors here are at pains to describe their own backgrounds and communities, and how these can differ greatly from other Asian American populations (a Filipina woman, for instance, may have different concerns and priorities to an Indian woman). And secondly because feminism means different things to these different subsets, not to mention the various intersections, particularly with class, within the different groups. And it's genuinely illuminating to read about how these authors have encouraged activism in their own communities... the strategies they've used, the challenges faced and the successes both, which they're all passing on here. Well worth reading.
November 28, 2021
This is a collection of essays written by Asian-American feminists in the mid-1990s . These heavily researched papers provide an intersectional analysis of issues of race and gender as they pertain to activists who are working in various grassroots organizations across the nation. The women in these pages challenge the meaning of "model minority", being recognized as people of color, and the feminization of labor on a national and global scale. There is also discussion about dual-identity, finding community, and creating space for Asian-American activism within a White-centric Feminist framework. While the statistics are a little dated now in 2021, there is still much to be learned from these pages. This book belongs in an advanced women's studies, ethnic studies, and/or Asian-American studies course so I am not sure I can recommend it as a light read. If you are looking to take a deep dive though, this one has a lot to consider.
December 24, 2018
Despite having only checked out this book for a research assignment on Asian American feminism, from the very first page, I was captivated by the writing. The different perspectives each of the contributor's offered on the issue were well portrayed. I've never really been drawn to the feminist movements before due to stereotypes of them, but this book opened my eyes to a new realm of possibilities and injustices. For anyone looking for a solid book to use in their research on Asian America, Asian American feminism, feminism (in general), or just looking for a good read, this book is perfect.
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August 1, 2009Oh! And I finally finished Dragon Ladies and now totally want to re-talk about modern imperialism and Canadian healthcare and Filipina immigrants.
April 17, 2017
It never hurts to explore issues from someone else's perspective. These essays are 'fierce!'
Displaying 1 - 11 of 11 reviews