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Since 2022, 91�Թ� has had the honor of collaborating with , a visual-first media organization that leverages the power of visual storytelling to inform, connect, and transform communities.  fellowship, launched in 2017, supports creative leaders who want to cultivate significant audience engagement through inventive distribution methods that will increase the impact of their work.

To help support the distribution of the visuals produced by CatchLight Global Fellows to schools, 91�Թ� has been producing teacher guides in collaboration with several of the Fellows. This work has been made possible and generously supported by the Chao Minami Family Fund.

One of the 2019 CatchLight Global Fellows with whom 91�Թ� has collaborated is Sparsh Ahuja, Founder and CEO of . On April 17, 2025, the  in San Francisco hosted an Opening Celebration of a Project Dastaan exhibit. This special presentation at the Asian Art Museum is Project Dastaan’s first showing in the United States.

Dr. Padma Dorje Maitland, Malavalli Family Foundation Associate Curator of the Art of the Indian Subcontinent at the Asian Art Museum, introduced artists Sparsh Ahuja and Sam Dalrymple of Project Dastaan. Padma Dorje Maitland noted “Project Dastaan is an exciting example of global citizens using digital media to explore a difficult subject with sensitivity and compassion. This program offers an accessible, interactive space for individuals and families of South Asian diasporas to reflect on the Partition’s intergenerational impact. For audiences beyond these diasporas, it’s a chance both to learn about the Partition and to consider the moments of ‘partition’ in their own histories.” This comment prompted Amanda Minami—member of  and philanthropist promoting innovation at the intersection of science and the arts—and I to discuss how our Japanese American relatives were impacted following the Pearl Harbor attack and forced by the U.S. government to leave their homes on the West Coast to incarceration camps. 

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During a moving presentation by Sparsh Ahuja and Sam Dalrymple, they shared that “Project Dastaan is a peacebuilding initiative which examines the human impact of global migration through the lens of the largest forced migration in recorded history, the 1947 Partition of India and Pakistan. Project Dastaan is a homage to the legacy of the millions of refugees in the subcontinent who had their lives changed overnight.” Photo above: Sparsh Ahuja and Sam Dalrymple projecting an image of Sparsh’s grandfather holding photos of himself and his wife; photo courtesy, Padma Dorje Maitland. They noted that “These stories are but a snapshot of the countless individual journeys taken by refugees during the crisis.”

To encourage educators to use Project Dastaan’s films in their classrooms, 91�Թ� Curriculum Writers Irene Bryant, Stefanie Orrick, and Waka Takahashi Brown developed a guide for Project Dastaan. A free classroom-friendly teacher’s guide is available for download on the 91�Թ� website and the CatchLight . Activities in this guide include a pre-test, informational handout and assignment, and an exercise in conflict analysis. In addition, there is an extension activity that tasks students to research different modern-day conflicts, as well as an optional activity where students view one or two short films and engage in a post-viewing discussion.

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The 91�Թ� staff highly encourages educators and students to visit the Project Dastaan Virtual Reality (VR) experience at the Asian Art Museum; photo above courtesy, Sree Sripathy. It is offered every Thursday night from 5:00 to 7:00pm, April 17–May 29, 2025.

91�Թ� is grateful to Amanda Minami, Elodie Mailliet Storm (CEO, CatchLight), and Erica Garber (Vice President of Development & Public Programs, CatchLight) for their unwavering support of 91�Թ�’s collaboration with CatchLight and its Global Fellows.

To stay informed of 91�Թ� news,  and follow us on , , and .

Sophie Ankeles, California
During a visit to my extended family in Japan, a cousin asked me if Americans really wear shoes indoors. Since my family is strict about taking our shoes off before entering our house, I assumed every house in America did the same. I announced with all the authority a seven-year-old could that, no, Americans do not wear shoes indoors and it was ridiculous to think so. Later, my mother revealed the shocking truth: some Americans actually do wear shoes indoors. This rocked my entire worldview. Was I American? What did it mean to be American if so many Americans disagreed on this fundamental custom? Since then, I’ve come to realize that in making this mistake, I’d stumbled upon the answer: America is a place where anyone, shoes on or shoes off, can make themselves feel at home.

I’ve also come to learn that America has deeper divides than footwear customs; some run so deep that many Americans may never see eye to eye. But just as it’s both true and false that Americans wear shoes indoors, we don’t need everyone to have the same opinions or even understand everyone else’s point of view to be part of the same community. This beautiful embrace of our sometimes contradictory culture is the core of what it means to be American.

Enzo Balbuena, California
To me, being an American means having the chance to chase my goals, but also recognizing that not everyone gets that same opportunity. As a swimmer on a national-level team, I’ve learned how much hard work and determination matter. But I also know that some people face challenges that make it harder to reach their dreams. Being an American means using my voice, standing up for what’s right, and supporting others. It’s about embracing the diversity around me and understanding that we all have different experiences. Just like in swimming, progress takes effort—and I believe being American means working together to build a fairer and more inclusive community.

Matthew Curran, New York
To me, being an American means being anything and everything. The metaphor of a “melting pot” reiterated throughout history instantly comes to mind because there is just one rule for being an American: there are no rules. As a descendant of Irish immigrants, I would not exist if there were truly requirements for being an American, and although there were times when some tried to create their own requirements, the spirit of America prevailed. Despite the efforts of those who would enforce the famous “No Irish Need Apply” attitudes (primarily in the mid-19th century), a Catholic cathedral named after the patron Saint of Ireland now spans an entire New York City block. My ancestors and the ancestors of many others refused to allow others to make their own rules, which is what makes being an American special.

Kristina Danilenko, North Carolina
I had the honor this year of attending my mother’s naturalization ceremony, a milestone not only for her, but for countless other families in the room. During the Oath, I saw expressions of joy, tearfulness, and reflection on the faces of these future Americans. Despite obstacles they may have faced, they persevered in their dreams of living out liberties sadly not afforded to many. As a Ukrainian American, I won’t shy away from sharing my disillusionment with current American politics. But I choose to believe in the fundamental ideals which have both guided millions to the United States and encouraged millions more to address injustice when these ideals have faltered. To be American is to act in hope for the pursuit of what can be, in recognition of our many imperfections.

Vivian Luo, Pennsylvania
For most of my childhood, being “American” felt like the easiest thing in the world. It meant school lunches, celebrating Christmas, and waiting for the ever-evasive toothfairy. I didn’t think much about what it meant for my parents, who had left everything behind in China for the “American Dream”—language, family, stability—for the mere possibility of a better life for their children. The Dream has always been advertised as the inevitable outcome of hard work. In truth, it’s become far more complicated. There’s uncertainty, with the growing presence of ICE, of deportations, of neighbors being labeled as outsiders. Sometimes, the Dream feels more like an unfulfilled promise. To me, being American means realizing how lucky I am to be here, and always working to build better lives.

Mooreoluwape “Lupe” Oloyede, Texas
To me, being American, especially as the child of Nigerian immigrant parents, means living at the junction of two cultures and creating something new from that mixture. It’s celebrating the Fourth of July with grilled suya and gold sparklers, or switching between Yoruba and English during dinner conversations. It’s recognizing my parents’ sacrifices while shaping an identity that reflects both where they came from and who I’m becoming. It’s the ability to carry the values of hard work and community passed down from generations of Nigerians, while embracing the diversity, opportunity, and freedom that define the American experience. Being American is the freedom to define my own identity, not as one or the other, but as both.

Haohong Ren, Hawaii
I come to this question as a Chinese immigrant who was only naturalized in 2020 after four whole years of waiting for my certificate. Coming to America has so far been the most drastic change I’ve ever experienced. Without a doubt, this experience is not only educational but it also opens a new door to an entirely new world full of opportunities, and most importantly, full of different people with different skin colors, cultural backgrounds, and values. To me, being an American means accepting others and welcoming them with open arms, trying to understand them and learning from each other. America was basically built by immigrants, so we have to value everyone’s ideas and the contribution they make. We can also understand and acknowledge where we came from and be proud of our roots. Being an American means valuing diversity and upholding the rights to life, liberty, and the pursuit of happiness for everyone.

Erin Tsutsui, California
When I think of America, I associate it with arms. This homonymous word captures the essence of America, as it means both physical open arms for one another, the tangible ideal of holding each other’s hands and always being united—as well as the evident usage of arms to harm one another, the 2nd amendment and the recurrence of violent outrage from it. I believe America is amazing in the way that people from all different backgrounds can come together with open arms to work towards a harmonious society. However, there are still many things to mend and reconstruct from the past and present without the use of weapons. Our call to arms should be to redeem ourselves with collaboration of peoples of all stripes, not to overwhelm one group or another with force. Being American, we need to embrace the duality of our nation and move to the better angels of our nature. Let us climb the hill together, each with our own uniqueness and individuality, but in collaboration with each other through the goal of positive change.

The unveiling of the Bracero Legacy Mural took place on April 18, 2025 in Chualar, in the Salinas Valley of Monterey County. The mural honors all Bracero workers and remembers the 32 Bracero workers who tragically lost their lives and the 22 Bracero workers who survived in a train collision in Chualar, on September 17, 1963. Dr. Ignacio Ornelas Rodriguez, a historian whose research has focused on the Bracero Program, shared the following:

The Bracero Program was a series of laws that allowed the United States to recruit temporary guest workers (braceros, lit. “individuals who work with their arms”) from Mexico. As the United States entered World War II, its agriculture and railroad industries witnessed a shortage of laborers due to the U.S. military draft and the forced removal of Japanese Americans from the West Coast of the United States. The United States and Mexico entered into legal agreements that would ultimately be known as the Bracero Program, which operated from 1942 to 1964. Braceros worked throughout the United States, but the largest concentration of Braceros was employed in California. There were an estimated 4.5 million contracts signed by Braceros over the 22-year period. Today a large proportion of the Mexican American population can trace its heritage to former Braceros.

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The Bracero Legacy Mural (above) was painted and designed by contemporary artist Hanif Panni and sponsored by the Arts Council of Monterey County; photo courtesy Monterey County Supervisor Luis Alejo. The mural depicts a man standing in the lettuce fields of the Salinas Valley and an image of the bus that was hit by a train on September 17, 1963. Research for the mural was based on Ornelas Rodriguez’s study of the  at Stanford. Ornelas Rodriguez, whose grandfather was a Bracero, has spent the last 15 years studying and analyzing Galarza’s personal papers, which Galarza donated to the Department of Special Collections, 91�Թ� Libraries. Included in the collection are numerous files about the accident and subsequent investigations that Galarza conducted for Congress. They also include his correspondence with various families of victims and survivors. Most recently Ornelas Rodriguez has been working to locate more of the families connected to the accident.

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Ornelas Rodriguez has spoken for many years about the possibilities of a mural dedicated to Braceros with Monterey County Supervisor Luis Alejo, an American politician who served in the California State Assembly representing the 30th Assembly District, encompassing the Pajaro and Salinas valleys. Alejo initiated conversations with the Monterey County Arts Council, which eventually approved support for the Bracero Legacy Mural. Alejo appears in the center of the photo above. Left to right: Monterey County Supervisor Chris Lopez; Artist Hanif Panni; Monterey County Supervisor Luis Alejo; Consul General of Mexico, San Jose, Alejandra Bologna; and Ignacio Ornelas Rodriguez; photo courtesy Dr. Ignacio Ornelas Rodriguez.

I was touched by the heartfelt comments that all of these people shared during the unveiling ceremony and felt a very strong emotional connection to the Braceros who were present for the ceremony because I spent my childhood—as a farm laborer and son of migrant farmworkers and sharecroppers—working with Braceros from the 1950s. I also felt ties to being in the Salinas Valley because that is where my family lived and worked prior to the outbreak of World War II. As mentioned by Ornelas Rodriguez, the forced removal of Japanese Americans from the West Coast of the United States—most of whom were farm workers—was one of the chief reasons for the establishment of the Bracero Program. I recommend that teachers introduce the Bracero Program—and Mexicans and Mexican Americans in the U.S. agricultural workforce broadly—to students and suggest that they consider using a lecture by Ornelas Rodriguez titled “Visualizing the Essential: Mexicans in the U.S. Agricultural Workforce.”

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The following is a guest article written by Wenxin Fu, a student from China studying at the Graduate School of Asia Pacific Studies at Waseda University in Japan. Wenxin enrolled in the 2025 91�Թ�/Stanford–Waseda Intensive Course: Exploring Peace in East Asia and Beyond Through the Lenses of Cultural Understanding, Education, and International Relations, which was organized by 91�Թ� and Waseda’s Faculty of Social Sciences and taught by Meiko Kotani. The course brought together students from the Graduate School of Social Sciences, the School of Social Sciences, the Graduate School of Asia-Pacific Studies, the School of International Liberal Studies, and the School of Political Science and Economics. With participants from Japan and international students representing 10 different countries, the course created a truly dynamic and diverse learning environment.

If I had to pick out a few moments that reshaped how I see things, two come to mind. The first was in what seemed like an ordinary seminar classroom in the UK where I experienced, not exactly a cultural shock, but a striking contrast between the student-led discussions there and the education system I grew up with in mainland China. The second is this time, through the 2025 91�Թ�–Waseda program, where I encountered not just diversity, but a sense of collaborative equality, where difference didn’t translate into distance or hierarchy.

In both instances, I was far from my home country—surrounded by faces of different colors, speaking my second language, and engaging in conversations that ranged from broad theoretical questions to concrete, real-world issues. But the experiences felt very different. Back then, I was trying hard to blend in, to insert myself into a conversation shaped by others. I wanted a seat at the table, not just physically present, but to be part of the actual dialogue. This time, however, diversity felt less sharp, less hierarchical. Skin color didn’t map onto power relationships, and the usual lines between who’s “in” and who’s “out” felt blurred. I felt more comfortable speaking up, and more importantly, I felt genuinely heard.

I think this contrast also speaks to a commonly criticized tendency in international relations theory to center the dominant voices of the world’s most powerful countries. There’s now a growing emphasis on the globally relevant, rather than the globally dominant. That’s why this program’s focus on East Asia resonated so deeply with me, not only because I’m from the region, but because I’m eager to engage with perspectives and lived experiences that reflect the richness and complexity of the region. These are stories often told less loudly, but no less powerfully. This aligns with what we were often encouraged to do throughout the course: to anchor our reflections in personal experience.

And it’s also why I want this reflection to stay personal.

To be honest, even after a full semester as an international relations major, I still struggle to articulate anything truly meaningful about shifting global dynamics, geopolitical tensions, or the strategic calculus of major powers. Coming from a media studies background, I often feel I lack the kind of structural, macro-level thinking that international relations seem to require, and I’m rarely confident in how I speak about it. But still, one thing is clear to me: we don’t need to be experts to understand how important peace is. It’s not just a theory, it shapes our everyday lives and connects all of us through our shared hopes and fears. While international relations theories often emerge in response to crisis, it’s peace that fills most of our time on this planet. And peace isn’t just the pause between wars. It’s something that takes effort, patience, and long-term commitment. That’s what we should really be focusing on.

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When we ask ourselves how to contribute to something as vast as peace, I found this course offered both clarity and encouragement. It didn’t stick only to traditional international relations theories themselves, but brought in topics like cultural understanding, education, migration and mobility, and identity. Each day added a new layer, helping me connect big ideas to real-life issues. Looking back at the course title, I noticed the word “intensive.” I was mentally prepared for five days packed with lectures, seminars, group work, and a final project under pressure. But what I encountered was something else entirely. There wasn’t pressure to impress—just space to think and share. The assigned readings were meaningful but not overwhelming, and the discussions felt open and welcoming. I showed up, I listened, I reflected, I exchanged. I was inspired, not in bursts, but in a steady, unfolding way. Ideas moved, and so did I. That was the most rewarding kind of intensity for me.

I’m grateful for the way this program was designed, for the freedom to move at our own pace, and to learn in a space that felt both focused and generous. Thanks not only to my teammates, but also to the organizers who made this possible. Our group included undergraduates, master’s, and PhD students. I had concerns at first that our different nationalities, academic backgrounds, and levels of experience might lead to friction. But as we worked together on the contemporary challenges related to peace-building, I saw something quietly powerful: a shared spirit of curiosity, openness, and care. What moved between us was real peace and love, flowing quietly in the smallest units, from one person to another, and beyond.

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The following is a guest article written by Lindsay Baltzell, a student from the United States studying at the School of International Liberal Studies at Waseda University in Japan. Lindsay enrolled in the 2025 91�Թ�/Stanford–Waseda Intensive Course: Exploring Peace in East Asia and Beyond Through the Lenses of Cultural Understanding, Education, and International Relations, which was organized by 91�Թ� and Waseda’s Faculty of Social Sciences and taught by Meiko Kotani. The course brought together students from the Graduate School of Social Sciences, the School of Social Sciences, the Graduate School of Asia-Pacific Studies, the School of International Liberal Studies, and the School of Political Science and Economics. With participants from Japan and international students representing 10 different countries, the course created a truly dynamic and diverse learning environment.

Stanford’s 91�Թ� course conducted at Waseda University was a perfect opportunity to engage with the subjects I’m interested in among like-minded individuals and under the instruction of teachers with diverse yet equally valuable experiences. I was incredibly impressed with what the course was able to achieve over the course of just five days, and I left feeling more informed and inspired than when I came in.

Each lecture was engaging and concise and allowed participants to ask questions and share ideas as valued voices in the discussions. Each lecturer was receptive and responsive to what participants shared, and the topics covered were different, but related, which helped me build connections between ideas. I felt like an equal among people of diverse backgrounds and educational levels, and I believe my contributions were honored and respected. This type of atmosphere was achievable because of the care put into the course’s coordination, from the staff’s openness and willingness to communicate to the time allocated for questions and discussion.

Students were able to draw upon the lecture content to support their own presentations on the last day of the course. Initially, I was intimidated by the idea of preparing a presentation within just a few days, but everyone came together to produce thoughtful, well-informed, and unique presentations. I learned just as much from my peers’ interests and perspectives during this process as I did from the scheduled lectures. Of course, I believe this was partly due to the students themselves, but such a motivated, engaged, and intelligent group was drawn in by the course’s design (i.e., the topic of the course, being scheduled over our spring break/voluntary, being open to several departments). It was a pleasure to be able to spend time learning with these people, and we have continued to keep in touch since the course ended.

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A few memorable moments come to mind: 1) Dr. Mukai’s presentation, which I found extremely touching. His and the other presentations provided a good balance between teaching practical lessons and using pathos to bring empathy into the complex topics that were covered. What I loved about Dr. Mukai’s presentation in particular was the positive notes strung throughout that left me feeling motivated to do good work rather than discouraged by our history or the state of the world. This attitude was emblematic of the entire course. 2) The conversations with my peers, which spanned more areas of interest, expertise, and experience than I could have ever anticipated. I have been in environments like that before where there is an undeniable sense of comradery and outspokenness that everyone can appreciate—but I still believe this group was exceptional. This course was as much about being a member of a team and a dynamic ‘community’ as it was about meeting and learning from professionals in relevant fields of research.

I think this course exceeded in encouraging participation by allowing students from different faculties and education levels to participate, and by inviting guest lecturers who were excited to share their wisdom and research with us. I commend the coordinators for their obvious passion for this project and their respectful and sincere approach to speaking with the students. There was also ample time built into the course schedule for us to work on our group presentations, which helped eliminate my initial fear of a strenuous workload. Overall, I left the course with a better sense of the various topics that could fall under the title “Exploring Peace in East Asia and Beyond Through the Lenses of Cultural Understanding, Education, and International Relations.” It is a course I will be recommending to my friends and classmates.

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The following is a guest article written by Makoto Nagasawa, who traveled to the San Francisco Bay Area with other graduate students from the University of Tokyo—under the leadership of Professor Hideto Fukudome—in January 2025. Makoto is also an Associate Professor at Saitama University. 91�Թ�/Stanford collaborates closely with the Graduate School of Education at the University of Tokyo and met with the students during their visit to the Bay Area.

In a contemporary world where knowledge is instantly accessible and the digitalization of education is accelerating, the value of gathering in physical spaces and learning together is being re-evaluated. The intensive seminar on international and cross-cultural education held in the San Francisco Bay Area in late January 2025 vividly demonstrated the unique appeal of in-person global education and the potential for learning that digital platforms alone cannot replicate.

This seminar—a collaboration between the Center for Advanced School Education and Evidence-Based Research (CASEER) at the University of Tokyo and 91�Թ� at 91�Թ�—was not merely a venue for acquiring knowledge but a precious opportunity for participants to encounter the world through direct exposure and gain new perspectives through interaction with others. The firsthand experience of the current state of elite higher education institutions in the Bay Area, a bastion of liberalism, was an invaluable lesson in understanding live social dynamics.

On the first day at 91�Թ�, 91�Թ� experts shared a wide range of insights on international and cross-cultural education. Among these, Mariko Yang-Yoshihara’s lecture, which utilized Stanford Professor Ge Wang’s video, provided participants with a stimulating experience to deeply consider the “creation of learning” from non-traditional approaches that transcend existing frameworks. Furthermore, the in-person workshops based on digitally pre-assigned tasks served as an interactive learning environment where first-time participants could share their knowledge and experiences and deepen discussions, fostering a sense of solidarity that is difficult to achieve online. The direct dialogue with Gary Mukai and other 91�Թ� members proved to be of great significance in infusing academic knowledge with real-world context and building human connections. During the sessions at Stanford (photo below courtesy Makoto Nagasawa) students’ laptops were open, and their minds even more so as learning came alive at Stanford with 91�Թ� experts at the table.

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Moreover, visits to cultural areas such as San Francisco’s Chinatown, San Jose’s Japan town and the Japanese American Museum, and the Angel Island Immigration Station were indispensable experiences for connecting knowledge learned in the classroom with the realities of society. In particular, encountering the history of Japanese Americans and the hardships faced by immigrants provided an opportunity to deeply understand the historical experiences of different communities and the complex paths through which present-day society has been shaped. During Gary’s tour of San Jose’s Japan town, he helped to bring the history of Japan town to life by asking the students to compare old photos—page by page—from the early 20th century to the present-day buildings and surroundings; photo below courtesy Makoto Nagasawa.

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“The only source of knowledge is experience,” as Einstein said, a quote mentioned during Professor Stephen Murphy-Shigematsu’s lecture at Stanford. This highlights that experience gained by being present in a place and engaging all five senses remains crucial in grasping the essence of learning, even in today’s increasingly digital world. The sense of presence and enthusiasm gained through co-learning in classrooms, direct dialogue with faculty and fellow participants, and fieldwork are the unique appeals of in-person education that cannot be fully experienced through online-only education.

Through this overseas intensive seminar, participants reaffirmed the significance of the physical presence of universities, the importance of learning together in person, and the value of walking the world with their own feet and experiencing it directly. Even as digital tools evolve, the deep learning and acquisition of diverse perspectives that arise from human interaction are the wellspring of wisdom and power to navigate the complexities of modern society. 

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China is at the center of global dynamics today. What does its new superpower status mean for the world? For China? How will the worsening U.S.–China tariffs affect world trade? Is China’s clean energy leadership the key to the world’s climate crisis or will China remain the world’s top emitter of greenhouse gases? Would China go to war over Taiwan? Would the U.S.? What are China’s internal challenges? Is this China’s century?  

U.S. high school students wondering about these questions and more, who want to explore the nuance and history behind the headlines, in conversation with diverse experts and classmates, are invited to apply for 91�Թ�’s China Scholars Program.

Fall 2025 China Scholars Program: Introduction to Contemporary China
Application period: April 22 to June 15, 2025
Tuition: $2500

Program dates: August 28 – December 20, 2025

This online, college-level course for advanced 10th through 12th graders provides an overview of China’s internal dynamics and recent history, as well as its complicated relationship with the United States, with critical, timely insights into this superpower of the 21st century.

Kristina Danilenko (Huntersville, NC, Fall 2024 CSP alum) observes, “[W]ith all the generalizations and inaccuracies I hear about China (whether it be its government or people as a whole) due to the volatile political environment right now, taking your class was especially valuable in that I’m able to navigate through these swirling narratives and think critically about the information I’m consuming.”

Each week, CSP students engage with leading scholars and experts on Zoom, read deeply on that week’s topic, and engage in analytical discussion with classmates. In addition to weekly written assignments, students conduct independent research, which culminates in an academic paper. Students will also have an opportunity to meet online with Chinese students enrolled in the Stanford e-China Program.

The program’s interdisciplinary nature encourages wide-ranging student research topics. Recent papers have addressed education (“Gaokao: How Effective Is the Gateway to Chinese Meritocracy?”); economics (“Impacts of Taiwan’s Microchip Monopoly on U.S.–China Economic Relations”); environmental issues (“Till the Well Runs Dry: Water Shortages in Northern China”); cultural politics (“Children and Politics: How Children’s Cinema Shapes China’s Youth”; “Mao’s Playlist: Music of the Cultural Revolution”); as well as language, demographics, literature, and beyond.

“[My son is] getting to watch his research topic on tariffs and China play out in real time (for better or worse),” comments Jaime Zollars, parent of Griffin Zollars (Newbury Park, CA, Fall 2024 CSP alum). “The course has inspired many conversations since, and it really gave him a working base knowledge, strengthened his skills, and solidified his interest in continuing to explore Chinese studies and language alongside economics in college!”

CSP’s rigor helps students build a strong foundation for college and future careers. “This course only solidified my desire to pursue studies pertaining to Chinese politics and history, particularly within the realm of international relations,” reports one Fall 2024 alum. “Yet, even for those whose primary academic aspirations lie elsewhere, the abilities you develop during CSP—whether it involves a deeper understanding of China or building cross-cultural skills—are ones that can be applied across a wide range of fields and pursuits both within and beyond academia.” 

As China’s influence expands, the U.S. is heading towards . CSP alums may ultimately find themselves in high demand.

For more information, please see . Or contact Tanya Lee with questions.

The China Scholars Program is one of several online courses offered by 91�Թ�.

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The following is a guest article written by Geunhyung Kim, a student from South Korea studying at the Graduate School of Asia-Pacific Studies at Waseda University in Japan. Geunhyung enrolled in the 2025 91�Թ�/Stanford–Waseda Intensive Course: Exploring Peace in East Asia and Beyond Through the Lenses of Cultural Understanding, Education, and International Relations, which was organized by 91�Թ� and Waseda’s Faculty of Social Sciences and taught by Meiko Kotani. The course brought together students from the Graduate School of Social Sciences, the School of Social Sciences, the Graduate School of Asia-Pacific Studies, the School of International Liberal Studies, and the School of Political Science and Economics. With participants from Japan and international students representing 10 different countries, the course created a truly dynamic and diverse learning environment.

This March, I had the privilege of participating in the 2025 91�Թ�/Stanford–Waseda Intensive Course on “Exploring Peace in East Asia and Beyond Through the Lenses of Cultural Understanding, Education, and International Relations.” It featured insightful lectures from esteemed professors and a former U.S. Ambassador, focusing on cultural understanding, history, and international relations in the Asia-Pacific region.

A key takeaway from the course that will forever resonate with me is the importance of thinking critically and respecting diverse perspectives. Dr. Gary Mukai’s opening lecture laid a foundational understanding of cultural biases and stereotypes, emphasizing the potential harm of psychological mechanisms that simplify complex entities. He highlighted the crucial need for recognizing and overcoming our own cultural biases. In another session, Mr. Rylan Sekiguchi led an exercise where we compared history textbooks from the United States, South Korea, Japan, China, and Taiwan. This activity underscored the significance of critical thinking and demonstrated why historical education is essential. It illustrated how nations, like individuals, possess unique perspectives shaped by distinct histories and experiences. The central challenge we discussed was not the presence of diverse viewpoints per se, but rather how to constructively engage with these differences to foster regional peace. Dr. Shuoyang Meng’s lecture on knowledge diplomacy and transnational academic mobility further inspired me as a student in higher education to act as a knowledge diplomat for peacebuilding. Ambassador Karl Eikenberry’s insights on the evolving U.S.–China security dynamics and broader security issues in the Asia-Pacific region highlighted the necessity of strategic empathy in international relations.

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The most remarkable feature of the 2025 91�Թ�/Stanford–Waseda Intensive Course was undoubtedly its interactive environment. The program did a great job of bringing together students from diverse cultural backgrounds, including China, Japan, and South Korea, and succeeded in creating a genuinely safe and welcoming space for open discussions on sensitive historical issues. This atmosphere of openness was instrumental in building trust and fostering a deeper understanding among students. This may seem small, but I believe the experience of participating in such a diverse and collaborative setting has profoundly enriched our understanding of international relations and conflict resolution.

Initially, I was a little skeptical and curious about the feasibility of discussing sustainable peace in East Asia, considering the region’s complex history of tensions and territorial disputes. However, 91�Թ� exceeded expectations by providing a thought-provoking and safe platform for these critical discussions.

I would recommend this course to my peers, as it broadens perspectives and equips future leaders with essential skills for meaningful dialogue on peace and cooperation in East Asia and beyond.

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Stanford e-Japan is an online course that teaches Japanese high school students about U.S. society and culture and U.S.–Japan relations. The course introduces students to both U.S. and Japanese perspectives on many historical and contemporary issues. It is offered biannually by the  (91�Թ�). Stanford e-Japan is currently supported by the .

In August 2025, the top honorees of the Spring 2024 and the Fall 2024 Stanford e-Japan courses will be honored through an event at 91�Թ�. 91�Թ� is most grateful to Mr. Tadashi Yanai and the Yanai Foundation for making Stanford e-Japan, including the ceremony in August 2025, possible.

The three Spring 2024 honorees—Aoi Furutani (Saitama Municipal Urawa High School), Komari Machida (Crimson Global Academy), and Sota Tajima (Seiko Gakuin High School)—were selected as the award winners for their coursework and exceptional research essays that focused respectively on “Comparative Analysis of Surrogacy Policies in the United States and Japan: Proposals for Introducing Surrogacy in Japan,” “Futoukou vs. Homeschooling: Exploring Societal Reintegration of Children Outside of Traditional School Systems in Japan and the United States,” and “Synergy in the Stars: How the U.S. and Japan Can Lead the Next Era of Space.”

Ryu Sato (Soka Senior High School) received an honorable mention for his research paper on “Japanese and American Philanthropic Culture in Regard to College Financial Aid.” Sakura Suzuki (Hokkaido Asahikawa Higashi High School) also received an honorable mention for her paper on “Designing School Buildings to Encourage Student Creativity: Comparing Historical Changes in School Buildings in Japan and the United States.”

The three Fall 2024 honorees—Ellen Nema (Junior and Senior High School Affiliated to Showa Pharmaceutical University), Hirotaka Onishi (Kaisei Gakuen High School), and Mia Yakushiji (Murasakino Municipal High School)—will be recognized for their coursework and exceptional research essays that focused respectively on “Breaking the Chain of Poverty in Okinawa: Educational Approaches and Foundations,” “A Time for Reconsideration: Toward a New International Monetary Order,” and “Dual Citizenship in Japan.”

Lynne Mizushima (Keio Shonan Fujisawa Junior & Senior High School) and Kan Sugimi (Isahaya High School) each received an honorable mention for their coursework and research papers on “The Lack of Female Political Leaders in Japan: A Cultural Glass Ceiling” and “Should Bilingual Parents in the U.S. Raise Bilingual Children?”

In the Spring 2024 session of Stanford e-Japan, students from the following schools completed the course: Akita High School (Akita); Chiba Prefectural Kashiwa High School (Chiba); Crimson Global Academy (Tokyo); Doshisha International High School (Kyoto); Hiroshima Global Academy (Hiroshima); Hiroshima International School (Hiroshima); Hokkaido Asahikawa Higashi High School (Hokkaido); Ikeda Senior High School Attached to Osaka Kyoiku University (Osaka); Kadokawa S High School (Ibaraki); Kanazawa University Senior High School (Ishikawa); Keio Shonan Fujisawa Junior & Senior High School (Kanagawa); Kindai University Toyooka Junior and Senior High School (Hyogo); Kyoto Municipal Saikyo Senior High School (Kyoto); La Salle High School (Kagoshima); Matsumoto Fukashi High School (Nagano); Okayama Prefectural Tsuyama Senior High School (Okayama); Saitama Municipal Urawa High School (Saitama); Seiko Gakuin High School (Kanagawa); Senior High School at Komaba, University of Tsukuba (Tokyo); Senior High School at Otsuka, University of Tsukuba (Tokyo); Shibuya Kyoiku Gakuen Shibuya Junior and Senior High School (Tokyo); Soka Senior High School (Tokyo); Tajiminishi High School (Gifu); Tokyo Gakugei University International Secondary School (Tokyo); Tokyo Jogakkan High School (Tokyo); Tokyo Metropolitan Kokusai High School (Tokyo); Tsuchiura Nihon University High School (Ibaraki); and Yokohama International School (Kanagawa).

In the Fall 2024 session of Stanford e-Japan, students from the following schools completed the course: Daiichi High School (Kumamoto); Hachinohe St. Ursula Gakuin High School (Aomori); Hiroo Gakuen High School (Tokyo); Hiroshima Global Academy (Hiroshima); International Christian University High School (Tokyo); Isahaya High School (Nagasaki); Joshigakuin Senior High School (Tokyo); Kaetsu Ariake Senior High School (Tokyo); Kaisei Gakuen (Tokyo); Kanazawa Nishigaoka High School (Ishikawa); Kawawa Senior High School (Kanagawa); Keio Girls Senior High School (Tokyo); Keio Shonan Fujisawa Junior & Senior High School (Kanagawa); Kurume University Senior High School (Fukuoka); Matsuyama South High School (Ehime); Meikei High School (Ibaraki); Murasakino Municipal High School (Kyoto); Nagasaki Nishi High School (Nagasaki); Niigata Prefectural Niigata High School (Niigata); Okayama Prefectural Okayama Asahi Senior High School (Okayama); Ritsumeikan Keisho Senior High School (Hokkaido); Ritsumeikan Uji High School (Kyoto); Sapporo Kaisei Secondary School (Hokkaido); Senior High School at Otsuka, University of Tsukuba (Tokyo); The Junior and Senior High School Affiliated to Showa Pharmaceutical University (Okinawa); Tokyo Gakugei University Senior High School (Tokyo); and Tokyo Metropolitan Nishi High School (Tokyo).

Stanford e-Japan is one of several online courses for high school students offered by 91�Թ�, including the Reischauer Scholars Program, the China Scholars Program, the Sejong Korea Scholars Program, Stanford e-China, Stanford e-Entrepreneurship Japan, as well as numerous local student programs in Japan. For more information about Stanford e-Japan, please visit .

To stay informed of news about Stanford e-Japan and 91�Թ�’s other programs,  and follow us on , , and .

The following is a guest article written by , who traveled to the San Francisco Bay Area with other graduate students from the University of Tokyo—under the leadership of —in January 2025. Shotaro is also a Project Assistant Professor at the University of Yamanashi. 91�Թ�/Stanford collaborates closely with the Graduate School of Education at the University of Tokyo and met with the students during their visit to the Bay Area.

In 2024, the number of foreign residents in Japan increased by approximately 5 percent from the previous year, reaching about 3.6 million and constituting roughly 3 percent of the total population. As diversity grows, university education is placing greater emphasis on diversity initiatives. However, discussions in Japan are also being influenced by increasing headwinds against diversity promotion due to the 2025 change in government.

Despite demographic changes, Japan persists in the myth of “ethnic homogeneity” and the “absence of racial discrimination.” Although discrimination against Koreans, Ainu, and Okinawans in Japan has been recognized as racial discrimination, and a comprehensive anti-discrimination law has been recommended, this reality is often ignored. This may reflect historical amnesia and a tendency to perceive diversity as “foreign values.”

The U.S. experiences of Chinese immigrant exclusion (1882) and Japanese American internment during World War II, as discussed in this 91�Թ�-supported program, provide valuable perspective for reflecting on Japan’s own history. This highlights that Japan has its own history of similar discrimination and exclusion.

The discriminatory structures formed during Japan’s modernization since the Meiji period developed a unique concept of “ethnicity” to counter Western classifications of Japanese as the “yellow race.” This concept functioned to differentiate Japanese from Chinese people.

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Since Yokohama’s sea port opened in 1859, Chinese immigrants were important trade intermediaries, and bridged the West and Japan. By 1899, however, Japan created systems to clearly separate “inside” from “outside” through immigration and nationality controls, with discriminatory rules targeting Chinese laborers. This blood-based system became the model for Japan’s current foreign resident management. Photo above of Chinatown, Yokohama, courtesy Shotaro Yoshida.

During the Great Kanto Earthquake of 1923, not only Koreans but also many Chinese residents were killed. During World War II in 1944, approximately 40,000 Chinese were forcibly transported to harsh labor environments including mines and ports in Japan. At the Port of Tokyo alone, about 29 percent of these transported Chinese died within a short period. During the same period, civilian internment of “enemy nationals” also occurred. These historical facts have long been overlooked in Japanese society and inadequately addressed in history education.

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In the San Francisco Bay Area, the history of Angel Island Immigration Station and Japanese American internment is preserved in museums, with educational programs communicating these experiences to future generations. For instance, 91�Թ� Instructor Jonas Edman delivered lectures on Chinese exclusion at Angel Island, while 91�Թ� Director Dr. Gary Mukai, who has developed educational materials on Japanese American internment, guided us through his hometown San Jose’s Japantown, and we also had a tour of the Japanese American Museum of San Jose. This appears to serve as a foundation for contemporary diversity discussions, in stark contrast to Japan, which has few facilities or educational initiatives documenting histories of discrimination and exclusion against Chinese immigrants and others. Photo above of graduate students from the University of Tokyo, courtesy Shotaro Yoshida.

The prerequisite for meaningful diversity discussions in Japan is confronting its history of discrimination and exclusion. Engaging with the diversity that already exists in Japan and these historical facts through college education is both an exercise of academic freedom and our responsibility.

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