Amy Chua’s “Triple Package”: Success Formula for Some?

Is success monolithic and limited to certain groups? Attributes of success cannot be monopolized by certain groups, cultures, ethnicities, or religious groups. Most people that are successful, in fact, appear to have characteristics in common and these characteristics are not driven by their membership in certain groups. The premise of the American democracy is based on the notion that all can succeed through hard work and access to opportunity. In Outliers, the Story of Success, Malcolm Gladwell observes:

Nor is success simply the sum of the decisions and efforts we make on our own behalf. It is, rather a gift. Outliers are those who have been given opportunities—and who have had the strength and presence of mind to seize them.

Yet according to Amy Chua and Jeb Rosenfeld in their new book, The Triple Package, the combination of three cultural characteristics has led to the success of eight groups in America (Chinese, early Cuban exiles, Indians, Nigerians, Mormons, Iranians, Lebanese and Jews): 1) a superiority complex; 2) a sense of insecurity; and 3) impulse control. In fact, they assert,

all of America’s disproportionately successful groups have a superiority complex; in fact most are famous for it” (p. 72).

This superiority complex, they state, is “deeply ingrained” (p. 83). And strikingly, the authors do not support these sweeping statements with research findings or empirical sources of evidence.

Chua and Rosenfeld’s thesis has distinct Orwellian overtones by suggesting that some groups have what it takes to be more equal or successful than others. As NYU professor Suketu Mehta points out in an article titled “The ‘Tiger Mom Superiority Complex’” in Time Magazine,the book represents “a new strain of racial, ethnic, and cultural reductivism,” a sort of “ethnocentric thinking writ large” or what he terms “the new racism.” And, he adds, “I call it the new racism—and I take it rather personally.”

The Triple Package touches on some important themes, but also suffers from a number of critical flaws. Most importantly, the book does not address the nature of structural discrimination that is reflected in disparate historical, economic, and social realities for minorities through the predominance of what social theorist Joe Feagin calls the “white racial frame.” According to Feagin, this frame is comprised of racial stereotypes, racial narratives, racial images, and racialized emotions that shape how many whites behave and interact with all Americans of color. Systematic, structural forms of exclusion of minorities have pervaded access to housing, education, distribution of economic resources, and job opportunities.

Arguably, the sense of superiority of any group is affected by forces of social oppression and the internalization of these forces has an impact on the psyche of affected individuals. Chua and Rosenfeld have correctly identified the fact that blacks have been systematically denied access to a group superiority complex and bear a significant cultural burden by susceptibility to stereotype threat. However, the omission of African Americans from the chapter on impulse control seems to do a disservice to hardworking African Americans who have been highly successful.

Second, the co-authors’ emphasis is on immigrant success. Factors in immigrant success, however, are not representative of the American population as a whole. For the most part, the legal immigration system has provided upper and middle class individuals the opportunity to emigrate to the United States. Take, for example, the fact mentioned by Chua and Rosenfeld indicate that 65 percent of Iranian Americans are foreign born. They also distinguish between the success of the first wave of Cuban immigration between 1959 and 1973 which included an influx of mostly white middle and upper class professionals “at the pinnacle of a highly stratified society” (p. 37) with the later wave of Cuban immigrants who were black or of mixed race or mostly poor. As the authors observe, these individuals were not successful in business and are absent from Miami’s power elite. Yet rather than cultural factors, the racism and classicism evident in the treatment of second-generation Cuban immigrants represent powerful structural, social influences in their relative lack of mobility and success.

Third, the authors assert that the Triple Package is a cultural explanation of group success that does not include education or hard work as core components. In their view, education and hard work are dependent and not independent variables. This dismissal of education flies in the face of Horace Mann’s view that education is

a great equalizer of the conditions of men,–the balance wheel of the social machinery” that “gives each man the independence and the means by which he can resist the selfishness of other men.

Or to put it in a more contemporary framework, as Jamie Merisotis, President and CEO of the Lumina Foundation points out, “college-level learning is key to individual prosperity, economic security, and the strength of our American democracy.”

And, in Chua and Rosenfeld’s view, America previously had the Triple Package culture, but,

in the latter part of the twentieth century, something happened. America turned against both insecurity and impulse control (p. 208).

As a result, the authors indicate that to recover the Triple Package, Americans would have to recover from “instant gratification disorder” (p. 218).

The basis for these statements is not explained, documented, or footnoted. In essence, individuals from oppressed groups, no matter which group, have similar aspirations and wish for a better life and to be part of the American dream. These aspirations are not driven by cultural characteristics and can be advanced through education, hard work, and structural and opportunity mechanisms that facilitate individual progress. Due to the lack of evidence offered for the assertions of the Triple Package, the book essentially provides commentary on a very complex subject rather than scholarship and, as such, lacks credibility. Should certain groups accept the unsupported premises of this book, self-fulfilling prophecies could set in, and public opinion and debate could be affected by unverified statements that are not grounded in empirical data or social science research.

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