Alex Schultz
Senior Thesis | 2025
Alex Schultz
Senior Thesis
March 6, 2025
The Power Behind The Model Minority Myth in 2025:
Media and Mental Health
Historical Background
Think of the most successful minority in America, by any metric you wish, be it money, standardized testing or something else. Most likely Asian Americans come to mind, but this correlation comes at a cost. That cost is the model minority myth, a seemingly positive yet profoundly damaging stereotype that has shaped racial discourse in the United States for decades. This myth has a variety of contributing factors – such as economic shifts, immigration policies, and racial hierarchies – however the domino effect that led to it started in the late 1800s.
After thousands of Asian immigrants were allowed into the United States in the late 1800s, public perception towards them grew cold. Lynchings, propaganda, and racism ran rampant against these immigrants, creating some of the negative stereotypes we still hold today. The xenophobia grew to a point where eventually it began to impact policy, starting with targeted bans towards prostitutes with the Page Act, and ending with the Chinese Exclusion Act of 1882. This ban, along with similar bans for other parts of Asia, were effective in stopping immigration, but were highly contested. Two noteworthy cases, The United States vs. Bhagat Singh and Takao Ozawa vs. The United States each argued
that South Asians and Japanese people were caucasian and therefore should not be affected by the immigration bans (Bhagat Singh Thind v. United States, 261 U.S. 204 (1923). Takao Ozawa v. United States, 320 F. Supp. 99 (D.D.C. 1970).
Each case was overruled, and the ban continued. These heavily defended bans meant almost no Asian immigrants could come through. The few immigrants who could come though were highly trained (ex. Doctor, Lawyer), rich merchants, or prestigious diplomats, and they were a prime target for the model minority myth. These immigrants were a tiny percentage of the greater Asian diaspora, but began to represent the population as a whole to Americans, especially with regards to wealth, intellect, and their values. This specialized group was first brought to national attention in 1966, where William Petersen's New York Times article, "Success Story: Japanese American Style" introduced a narrative that would fundamentally alter the perception of Asian Americans (Petersen 1966). Petersen attributed this success to “innate” Japanese values, which was historically ironic, because during WW2 Japanese people had been thrown in internment camps, and had their culture and values smeared by nationwide propaganda.
However, the so-called praise from news articles and the media came with a hidden agenda: use Asian American success as a way to suppress the cries for racial justice with regard to African Americans. Historian Ellen Wu argues that "The model minority concept was never just a description, but a strategic political instrument designed to manipulate broader racial dynamics" (Wu 47 2013). This propaganda emerged during the height of the Civil
Rights Movement, serving as a calculated wedge to undermine Black activism by creating inter-race tension. First, it presented Asian Americans as a monolithic group that had "overcome" systemic racism through cultural values, but more importantly it uplifted the term “merit.” The idea of individual merit is inherent to the capitalistic system that America was founded upon, and without it the American dream is null and void. So, by placing the obligation of success on the individual, they can deflect the blame for the systemic issues that have a major impact on individual success, or “merit.” Many African Americans were brought over to America in a context of servitude, and then were systematically oppressed for the next few centuries. Comparing the outcomes of people who endured hundreds of years of slavery and segregation to cherry-picked Asian American immigrants brought over in the early 1900s is not a fair comparison, however the media desperately tried to equalize their experiences.
Despite all the praise that the model minority myth shines upon Asian Americans, Asian Americans were still viewed as inferior to White people, and often called “Orientals” or other derogatory terms. However, parallel with the Civil Rights movement, social justice movements in the late 1900s made a move to replace ‘Oriental’ with ‘Asian American’. This was both radical and healing, as before this political self-identification, Asian populations in the United States were subjected to dehumanizing labels and extreme marginalization. Terms like Asian American helped, but the underlying stereotypes were still there. The model minority myth’s construction was pushed by the racist media at the time, and ultimately achieved its goal: causing each minority group to blame other minorities for their own
socioeconomic challenges, instead of the overarching systemic issues. One of the most destructive examples of this was the Los Angeles riots in the early 1990s, where the Black and Asian communities burned each other's stores, and ultimately blamed each other despite the systemic underlying issues. This strategy of shifting the blame created significant tension, undermining potential cross-racial solidarity and entrenched the model minority myth so deeply within American culture that it still impacts Asian Americans today.
Research Inquiry
Given the foundational history outlined above, Considering the established history above, the goal of this paper is to know and understand what drives the model minority myth today.
This research will explore the question of, “what is the power of the model minority master narrative” in 2025 and the ways those powers manifest themselves. The model minority narrative has evolved drastically from its 19th century origins, and that evolution demands a nuanced understanding. I will examine the primary aspects of how the model minority myth affects Asian Americans, from health to media. The two findings are: How does this narrative impact the mental health of Asian Americans? And, how do social media and contemporary media representations perpetuate these myths? Simultaneously, it is important to keep the effects of intersectionality in mind, as everyone is affected by intersecting races and identities. However, to truly understand there are some terms that need to be introduced and explained. A master narrative is the dominant historical and cultural discourse within a society. A master narrative has a primary story and an
“Othered” story, and is based within tribalism, xenophobia, and colonialism. Oftentimes the master narrative is used as a tool of oppression, especially with regards to the educational institution and the ways in which people are taught what is “normal”.
This process of shaping dominant narratives does not occur in isolation, whether it be within the education system or through playground taunts it is maintained through overlapping systems of power. Anytime we discuss how the model minority myth has been created and sustained it is necessary to look at it through the lens of the matrix of domination. The matrix of domination was coined by sociologist Patricia Hill Collins in her book, Black Feminist Thought. “The matrix of domination is a sociological theory that explains how race, class, gender and other social categories are interconnected and create systems of oppression” (Collins 1990). The matrix of domination covers four domains of power, and while all of them are relevant to our everyday lives, only two are closely relevant here. Those domains of power are the structural domain of power (SDOP), which manifests itself within large scale social institutions like education, and the disciplinary domain of power, which is the violent arm that the SDOP uses to get its way (ex. police force, army, etc.).
The effects of the matrix of domination are hard to quantify, as we all live in a society surrounded by it, so it is hard to set up a cause and effect relationship. However, those who are oppressed by SDOP, DDOP, or IDOP often feel psychological consequences and trauma. Those mental health issues, as well as the potentially generationally harmful effects of such a pervasive stereotype are finding one. These struggles with mental health do
not propagate by themselves but rather they require other overlapping producers. In 2025, the central producer is the media. The focus of finding two is the ways algorithmic and viral content push this narrative further. Traditional media is often scapegoated for the stereotypical content we see, but in recent years social media has become an even larger generalizing force. Stereotypes, and the main effects of the model minority myth are summed up neatly by Jacqueline Kim’s research “"The model minority myth is not just a description," Kim argues, "but a complex mechanism of racial control that limits both research and self-understanding" (Kim et al. 203, 2021). This perspective reveals the myth as a dynamic, evolving construct that continuously reshapes Asian American identity. Given this revelation, the fight to not just combat these stereotypes, but pin them down in the first place is extremely challenging. By focusing on these questions, this paper seeks to offer a deeper understanding of the stereotypes Asian Americans face today.
Current Societal Zoom out
To effectively cover the model minority myth we must first re-examine what exactly the public perception is of AsianAmericans today. With a more comprehensive understanding of the current climate for Asian Americans the following findings will have the proper context in order to understand them. The current climate with regards to Asian Americans has shifted greatly in the last five years. The COVID-19 pandemic, shifting political dynamics, and the affirmative action debate have all reshaped the perception of Asian Americans in the United States.
First, the COVID-19 pandemic amplified anti-Asian sentiment, shifting the dominant narrative and general perception of Asian Americans from the model minority myth to one where they blamed and scapegoated Asian Americans for the pandemic. A surge in hate crimes followed the virus and resulted in the Stop AAPI Hate movement which documented over 11,000 incidents from March 2020 to March 2022 (Jeung et al., 2022). This backlash against Asians in the form of hate revealed the fragility of the model minority image, showing how quickly Asian Americans could go from being "exemplary" citizens to racialized scapegoats. There were counter-movements like the above-mentioned Stop AAPI Hate movement, and also cross community solidarity, both within the Asian diaspora and also with other minority groups. While these groups were inspiring, the very existence of such a movement reinforces how unstable the public perception of Asian Americans remains in American society the model minority status is conditional, easily revoked in times of crisis.
Simultaneous to the pandemic, Asian Americans achieved mainstream political representation for the first time. The election of Kamala Harris as the first Asian American Vice President was a historic milestone, yet did little to resolve broader racial conflicts. Kamala Harris’ actions as VP, along with the spotlight she received as part of her presidential campaign, led to her, and her Asian heritage, becoming targets of hate and slander. Asian Americans were and remain politically fragmented, and the 2024 election cycle further underscored this divide, with Asian voters split over policies like affirmative action according to the Pew Research Center (Pew Research Center 2023).
Affirmative action has been a contentious issue, especially considering the Supreme Court ruling against race-conscious admissions in 2023. This case (Students for Fair Admissions v. Harvard and Students for Fair Admissions v. University of North Carolina) positioned Asian Americans as the face of opposition to affirmative action, once again making Asian Americans a monolith, despite many Asian American communities holding diverse views on the topic (Students for Fair Admissions v. Harvard, 597 U.S. 768 (2023) & Students for Fair Admissions v. University of North Carolina, 597 U.S. 815 (2023). The model minority myth was once again weaponized as a tool to create racial tension, as the idea of Asian Americans as a victim of policies designed to uplift other marginalized groups became even more popular.
These broader political and social developments do not exist in a vacuum – they are mirrored by media representations. The portrayal of Asian Americans in legacy media has almost always been intertwined with the model minority myth, sometimes challenging it but often reinforcing it. Shows like Fresh Off the Boat critique the stereotype while simultaneously defending it. Eddie Huang, a young Asian boy, is depicted as a "black sheep" in contrast to his academically exceptional brothers, ultimately validating the traditional model minority narrative. Similarly, Never Have I Ever, which is a coming of age story, focuses on Devi Vishwakumar, a teen who struggles with her Mom’s and communities’ racial expectations of her. The show explores the pressure of academic success through the lens of Devi Vishwakumar, but often frames it as a personal struggle rather than a systemic issue. Moving away from legacy media,
social media is also problematic in the ways it creates toxic expectations that propel the model minority myth. Influencers such as Limmy Talks, an Asian college admissions content creator, glamorize academic success, positioning it as the defining trait of Asian American identity. These curated portrayals often through "study hacks" or exaggerated "tiger mom" skits further entrench the idea that success is monolithic, rooted in discipline and education.
The relationship between politics, media, and identity is cyclical the model minority myth is both shaped by and reflected in the broader political sentiment, as well as reinforced within larger systems of power. The structural domain of power helped institutionalize many of these narratives, and most importantly defined what a “successful” minority looked like. DDOP, working alongside SDOP, works to enforce compliance and reinforces who is celebrated and who is punished. For instance, while Asian Americans who were upheld as an “ideal” minority within educational and professional settings, the DDOP quickly shifted during the pandemic to criminalizing and survelling those same civilians. And, as anti-Asian sentiment grew during COVID, media narratives shifted to either counteract or build on that. As political debates over affirmative action unfolded, comedians joked and reacted to the events, often presenting them as either victims or success stories. In turn, the media portrayals reinforce societal attitudes, feeding back into public discourse and even affecting future policy. The result is constant oscillation – Asian Americans
are alternately celebrated and scapegoated; praised for proximity to whiteness while simultaneously excluded from the full privileges.
Ultimately in 2025, Asian Americans remain trapped in a psychological double bind. The oscillating stereotype between the model minority and the “threat to western society” forces Asian Americans to constantly negotiate and navigate their own identities and achievements. Michael Park’s research is a testament to the psychological effects of that constant negotiation, noting that “the interaction between these competing narratives significantly impacts psychological well-being, particularly during emerging adulthood" (Park et al. 156, 2020). Today, Asian Americans remain caught in a system that simultaneously elevates and marginalizes them, reinforcing the very structures they are trying to escape.
Finding 1
The model minority myth functions as a sophisticated psychological mechanism of oppression, creating a network of marginalization for Asian American communities. Far from being a benign stereotype, this cliche operates as a form of racial gaslighting that systematically undermines individual psychological well-being by hijacking values like duty and obligation to instill shame.
The origins of this myth are rooted in historical mechanisms of racial control. Unlike other racial stereotypes that explicitly dehumanize, the model minority myth operates through a more insidious process of psychological constraint. By presenting a seemingly positive story of success, it creates a suffocating framework of expectations that fundamentally limits self-
expression, especially with regards to the arts. This oppressive system is best understood through the Matrix of Domination, where the SDOP institutionalized these expectations, and the DDOP enforces them by silencing protests and resistance. Meanwhile, the Interpersonal Domain of Power (IDOP) manifests within the family systems and social relationships, causing all the complex interactions we have with one another.
The psychological burden of the model minority myth begins early, embedded within familial expectation and intergenerational trauma. In Asian households, comparison is a deeply integrated mechanism of discipline, often framed as motivation but ultimately breeding anxiety and self-doubt. The familiar saying “Look at what your cousin achieved, why can’t you do that?”, exemplifies how social comparison becomes an emotional weapon, reinforcing high achievement as a form of familial duty rather than personal success.
That is just one example of IDOP relationships that cause mental health issues within the Asian diaspora, however there are many others that get morphed and changed as the situation and identities at play evolve. For instance, navigating IDOP relationships while being a woman invites more challenges and obstacles. Eliza Noh’s research on Asian American women’s mental health highlights this interpersonal oppression within family structures. Through interviews with suicide survivors, Noh worked with the psychological violence embedded in the expectation of perpetual excellence. "This pressure is not just a social burden," Noh argues, "but a systematic erasure of individual vulnerability" (Noh 212, 2018). Asian American women must
excel academically like their male counterparts while simultaneously conforming to gendered expectations, like beauty standards. This intersection of gendered family dynamics and race exacerbates the mental health toll, causing these IDOP relationships to be even harder to maintain.
For Southeast and South Asian Americans, the pressures of the model minority myth are compounded by intergenerational trauma stemming from colonial histories, war crimes, and refugee experiences. A study by Yoonsun Choi (2014-2018) on Filipino youth revealed a scary increase in depressive symptoms and suicidal ideation, with intergenerational conflict and racial discrimination as major stressors (Choi 2018). Intergenerational trauma is often used as an IDOP, as a guilt trip of sorts. Intergenerational trauma is not unique to South/Southeast Asians, or even Asian as a whole, but given the culture and expectations within Asian families, that idea of obligation and duty already has fertile ground.
Compounding the interpersonal issues between genders and families there is a harsh cultural stigma surrounding mental health which prevents many from seeking help. Sue and Sue’s research on mental health access demonstrates that Asian American communities report disproportionately low rates of therapy utilization, despite high levels of psychological distress (Sue and Sue 2016). The DDOP enforces silence, ensuring that those who struggle do so privately and without institutional support. Family expectations, the need to maintain “face”, and the fear of dishonoring one's community create additional psychological and IDOP barriers to getting help.
Stepping away from interpersonal relationships, the model minority myth is not only enforced within families, it is standardized through education systems, making it a direct product of SDOP. From an early age, extracurricular learning centers like Kumon and Russian School of Mathematics serve as microcosms of systemic expectations, where success is measured exclusively through narrow academic performance. These spaces transform achievement into psychological currency, linking self-worth directly to measurable success. Academic environments become breeding grounds for toxic validation cycles, where one’s identity is reduced to grades, test scores, and career prospects. This pressure intensifies in elite universities, where Asian American students face disproportionately high levels of academic stress and mental distress. A study by Wong and Halgin in the Journal of Counseling Psychology found that Asian American students reported significantly higher levels of perceived academic pressure compared to their peers, with higher stress correlating to higher depression (Wong and Halgin 2011). These findings make it clear that educational institutions play a crucial role in reinforcing the foundation of the model minority myth. Michael Park expands on this idea, describing it as a "perpetual performance of success" that fundamentally undermines authentic self-expression (Park et al. 167, 2020). The expectation that Asian Americans will excel in math, science, and high-status professions is not just a stereotype it is a racial expectation. Failing to meet these expectations is not seen as just an individual shortcoming, but as racialized deviation. Additionally, given the capitalistic system we live in, those who challenge the system by pursuing non-STEM careers, prioritizing mental health, or advocating for structural
change often end up with less material goods, which is how we measure success and validity in ideas and careers in our society.
Now, in a digital age, social comparison and self-measuring have become even more difficult to avoid. Constant exposure to peer’s achievements is something that humans weren’t made for, and this can intensify feelings of inadequacy and imposter syndrome. Highly curated videos of academic success, prestigious job offers, and familial approval create an unrealistic benchmark, where any deviation is perceived as failure. Social media normalizes comparison as a way to drive engagement and your own morbid curiosity as to what other people are achieving, and this can lead to many negative emotions.
The digital reinforcement of the model minority myth directly correlates with mental health struggles. Anxiety is a constant companion, as young students are expected to maintain perpetual excellence. If you fail to achieve this excellence, depression and imposter syndrome emerge. Asian Americans are asked to negotiate between personal identity and collective expectations, all the while their IDOP relationships and SDOP institutions are adding pressure.
Finding 2
Social media platforms have become powerful ways of preserving stereotypes, which ultimately shapes racial identities. While offering visibility and representation, these platforms
simultaneously reinforce reductive stereotypes, creating a paradoxical digital ecosystem where Asian Americans navigate both liberation and constraint. The model minority myth can find fertile ground quite easily in these spaces, as algorithmic amplification gives every message and event the chance to go viral. The SDOP plays a foundational role in this process by embedding algorithmic bias into platform design, which ensures that certain representations of Asian Americans are amplified while others are suppressed. IDOP comes as a result of these representations, and manifests itself in self-perception, social comparison, and mental health outcomes. Finally, the DDOP emerges through content moderation, online surveillance, and the enforcement of cultural norms. Together, these forces create a digital ecosystem where Asian Americans are hypervisible and controlled.
Social media platforms are not neutral spaces for self expression – they are institutions designed to maximize engagement, often at the cost of nuance and accuracy. Currently, X (formerly Twitter) prides itself on being a forum open to all, however it shadow bans the ideas it doesn’t like and its underlying agenda and algorithms consistently lead to misinformation. Shadow banning is the process of blocking or pushing down on a piece of social media content, often without the poster’s knowledge. The role of algorithms in amplifying stereotypes and misinformation cannot be overstated. Outside of X, platforms like TikTok, Instagram, and YouTube prioritize content that drives engagement, often favoring sensationalized and simplistic portrayals of Asian Americans. Hashtags like #AsianExcellence and #AcademicWeapon circulates narratives that celebrate
academic and professional success but intentionally or unintentionally reinforce the myth’s toxic ideas. As Chia-chen Yang notes in a mixed-methods study, "Social media platforms are not merely communication tools but active sites of racial performance and psychological negotiation" (Yang and Tsai 412, 2022). By rewarding content that conforms to stereotypes of Asian Americans, platforms reinforce social scripts and expectations. Racial performance is a key part of those hashtags, as seen in “Asian ...” and are a core part of the model minority myth.
Meme culture further complicates these dynamics. Shortform videos and trending hashtags serve as both sites of resistance and reinforcement. While some creators deconstruct the myth through humor and critique, others unintentionally extend that underlying logic by highlighting tropes such as "tiger moms" or "overachieving students." While this duality can sometimes be effective in countering stereotypes, for many people who are not educated in the Asian American experience, videos and memes tend to promote the stereotype without the additional, critical piece of those skits. The psychological implications of this media are profound. Asian Americans, youth in particular, are vulnerable to the pressures of hypervisibility. A 2023 survey by the Pew Research Center found that almost 50% of Asian Americans, especially among the younger generations, had heard the term model minority myth and disliked the connotation, but felt pressured into conforming to the term (Pew Research Center 2023). The constant comparison to idealized portrayals online fosters feelings of inadequacy, imposter syndrome, and anxiety.
While social media offers a space for visibility, it also functions as a site of surveillance where Asian American identity is policed through algorithmic biases and cultural expectations. DDOP plays a significant role here, as the voices of a select few are pushed forward, and those who don’t hold that view are silenced. This is particularly evident in content moderation practices, where videos that address anti-Asian racism, mental health struggles, or activism have been flagged, demonetized, or deprioritized. Meanwhile, content that aligns with existing stereotypes, such as highly curated study routines or aspirational career paths, receive algorithmic preference. Safiya Noble’s Algorithms of Oppression focuses on how search engines and recommendation systems reinforce systemic biases, shaping what users see and believe. On platforms like YouTube, for example, content that aligns with existing stereotypes is more likely to be promoted, creating feedback loops that entrench the model minority narrative (Noble 156 2018). Beyond suppression, digital platforms actively commodify Asian Americans experiences, turning cultural markers into marketable content. For instance, the repurposing of traditional “Asian” attire or settings to sell skincare and health remedies which are ultimately a marketing gimmick. Influencers who conform to stereotypical representations of Asian success often gain great visibility, therefore keeping the model minority myth dominant. Julietta Hua’s concept of "digital Orientalism" describes how these platforms tokenize cultural identities for profit, reinforcing hierarchical representations (Hua 1036, 2021). Finally, protests and demonstrations, and the protestors within those events have at times been tracked down and “doxxed,” meaning they have had their personal information
exposed. Additionally, some have had their personal lives threatened, or had their social media used as evidence for an arrest or crime.
The COVID-19 pandemic also showed the power and dangers of media for Asian Americans. While digital platforms facilitated activism and love, they also became sites of racial violence and misinformation. Conspiracy theories and centuriesold stereotypes that blamed Asian-American communities spread rapidly online, and this manifested itself into physical instances of violence. An increase in anti Asian memes, while seemingly harmless, could easily intensify feelings of alienation among Asian American users. This further highlights the double- edged nature of digital spaces, where community-building often exists alongside exclusion and harm.
Another dangerous trend for many young Asian Americans is the rise of aspirational influencers who present highly curated, seemingly perfect lifestyles often with an emphasis on academic and professional success in STEM fields. Research by Vogel et al. (2014) shows that such idealized portrayals on social media can prompt intense social comparisons, undermining self-esteem and intensifying the pressure to meet high academic expectations (Vogel et al. 2014). These social comparisons manifest themselves in many ways, but one of the most common is a “day in the life.” A Day in the Life vlog follows a general format where creators workout, eat a balanced meal, do their skincare, and do three hours of lab research all before 10 am. While this is not realistic for many, these videos get views, and therefore encourage creators to make more of them. Often this leeches into IDOP relationships as
well, and a common trope is to always fill your circle with more successful people than you, which is based on social climbing and materialism. Social media does not merely reflect the model minority myth– it actively influences, reproduces, and institutionalizes it.
Part 6 (Implications)
The persistence of the model minority myth reveals its deeply entrenched role in maintaining systemic power structures. By positioning Asian Americans as a “successful” minority, this narrative obscures structural inequities while upholding intergroup tensions. Addressing the multifaceted harm caused by this myth requires solutions that operate both with individuals, but also on a societal level, within the spheres of mental health, media, and educational reform.
At the societal level, the myth serves as a mechanism of racial control, specifically SDOP, as it fosters division between minority groups, therefore upholding the racial hierarchy. This divisiveness undermines solidarity among communities facing systemic oppression, and slows a cultural shift. Critical race theorists, like Patricia Collins, have studied extensively how the myth contributes to anti-Blackness within Asian American communities, further causing existing inequalities. To address this, coalition building, and cross-group events between Asian and Black communities are essential, as in reality these groups have much in common with their struggle against systemic racism.
Mental health interventions tailored to Asian American communities must include culturally competent care that validates
emotional vulnerability and dismantles stigma. Organizations like the Asian Mental Health Collective need more funding and representation. Expanding these efforts to school programs can give early support for young people, as that is when academic expectations start to thrive.
Educational reform is another pivotal avenue for change. By incorporating curricula that further highlights the diversity of Asian American communities, schools can combat the erasure and oversimplification caused by the model minority narrative. The model minority narrative only works when it can make large generalizations about groups of people, and take away their individual identities and expression. Therefore, by portraying the rich individual histories each Asian country and Asian American community has we can promote individual expression and distance ourselves from the stereotype.
Media platforms must also take responsibility for their role in perpetuating stereotypes. Algorithmic transparency and ethical content moderation are essential to understand various systemic biases and what we have to work against. Partnerships with advocacy groups can help with encouraging a wide range of Asian American experiences, as perspective is key to tackling this issue. Similarly, creators who authentically show the Asian American identity, such as Eugene Lee Yang and Ali Wong, offer counternarratives that humanize and diversify public perceptions.
Ultimately, dismantling the model minority myth will require a lot of work. We need intersectional solidarity, diverse voices in media, and better structural domains of power. These actions are not about diminishing the achievements of Asian
Americans but about recognizing that achievement doesn’t need to be purely academic. By addressing the systemic roots of this myth, we can begin to build a society that values equity, authenticity, and shared progress.
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