Five Pilipina American (PA) social work MotherScholars, from a doctoral student to an interim dean, used kuwentuhan (Pilipinx methodology) to amplify their survivance and thrivance despite attempted exclusion, reduction, and distortion as Pilipinos by coloniality/modernity. Grounded in decolonial feminism (the view that oppressions such as sexism and racism co-constitute coloniality and that unsettling oppressions disrupts hegemony) and Pinayism (an integrated framework revaluing the labor, intellect, and nurturance of mothering through a cultural lens), the authors work coalitionally across their PA diversity to re-center ginhawa (aliveness or sense of ease and wellness). Together, they embarked on an iterative self-study process of data generation and analysis that included presenting, recording, and transcribing two panel presentations at a premier social work conference, writing reflections and hay(na)ku poems about their experiences and processes, reading and rereading the data, and meeting and discussing the data, their process, and past and current events pertinent to the content. The stories highlight how the authors are living and enlivening decoloniality, and that, in so doing, they continue a lineage of those who have resisted coloniality/modernity and promoted thrivance. Collectively, these kuwentos (stories), reflections, hay(na)ku, and their weaving together, are memory, resistance, counter-storytelling, and healing.

Despite ethical responsibilities to dismantle systems of oppression, White supremacy ideologies and practices are still inundated in social work academe to the detriment of Black, Indigenous, Latino, and Persons of Color (BILPOC) communities and faculty dedicated to teaching the next generation of critical scholars, activists, and clinicians. Four themes are introduced to exemplify how the academy remains overpowered by the need to sustain the status quo of White power. In the first theme, social work’s long-standing history of omitting BILPOC experiences in curricula is discussed. The second theme characterizes social work’s legacy of omission via inaction to address unjust governmental practices at the U.S. Southern border, thereby perpetuating the cycle of White power. Cementing these positions, we shift the discussion to the inherent pressures within the academy that prizes productivity above all else, perpetuating the culture of White supremacy. In turn, spaces to engage in creative thinking and teaching to dismantle systems of oppressions are limited. Lastly, we discuss the increasing pressure to produce “eurocentric” rigorous scientific knowledge takes precedence at a time when we must place equity and fairness on equal footing. For each of these four themes, we offer suggestions for how to create spaces for racial reconciliation, healing, and equality.

This article presents reflections of a Pinay Scholar Warrior of Kapu Aloha and Mahalaya during the pandemic. Excerpts from her social media and reflections from her personal journal reveal the complexities of navigating fierce love in social work teaching and service. Issues related to facilitating critical analyses of social determinants of health, grief and loss, and rediscovering strengths and joys. Implications of women of color in the academy is alluded.

U.S. imperialism in the Philippines has led to the multiple generations of diasporic conditions of colonial amnesia and systematic forgetting of history. Its impact on the Filipinx community has left unrecorded memories and voices of immigrants silenced, and considered lost to history. This study examines the relationship between U.S. colonialism and imperialism in the Philippines and the experiences of Filipinx immigration to the U.S. through a critical Indigenous feminist lens of visual imagery and storytelling. Given that many of the experiences within the Filipinx diaspora in relation to the American Empire have been systematically forgotten and erased, this study utilizes family photographs in framing the challenges and reinscribes harmful hegemonic U.S. colonial and imperial narratives. With a combination of semi-structured interviews and photo analysis as a form of visual storytelling, the family photographs within the Filipinx diaspora may reframe, challenge, and resist hegemonic U.S. colonial and imperial narratives by holding memories of migration, loss, family belonging, and community across spatial and generational boundaries that attempt to erase by the U.S. nation-state. Results shed light on resistance and survivance through bayanihan (community care) spirit.

The navigation of higher education by Filipina women/Pinay islanders can bring intense feelings of isolation and an emotional toll, especially in predominantly white spaces of learning. Yet, myntors can serve a vital role in navigating coloniality. The pathways of schooling and professionalisation come with constant negotiation and reconciliation of contradictions. In this article, I propose a conceptual framework, Critical Pinay Islander Framework of Myntoring (CPIMF). Based on my reflection of my academic trajectory as an islander and a Pinay ‘scholar warrior’, I argue how this framework can promote a sense of empowerment, liberation, and healing through a critical understanding of the Pinay diaspora, transnational wayfinding, and solidarity. I suggest that CPIFM can be an effective process and method to interrupt and disrupt the settler colonial mentality in academia.