The Diasporic Politics of Asian-American Christianity

2011 ◽  
pp. 72-83
Author(s):  
Jonathan Tran
Keyword(s):  
Asian American ◽  
American Christianity

The Gospel According to Rice: The Next Asian American Christianity

2014 ◽  
Vol 40 (1) ◽  
pp. 57-79 ◽  
Author(s):  
Rudy V. Busto
Keyword(s):  
Asian American ◽  
American Christianity

scholarly journals Equal Opportunity Beliefs beyond Black and White American Christianity

Religions ◽  
2020 ◽  
Vol 11 (7) ◽  
pp. 348
Author(s):  
Jerry Z. Park ◽  
Joyce C. Chang ◽  
James C. Davidson
Keyword(s):  
Asian American ◽  
Second Generation ◽  
Equal Opportunity ◽  
Sociology Of Religion ◽  
Christian Theology ◽  
Critical Race ◽  
Socioeconomic Outcomes ◽  
American Christianity ◽  
Black And White ◽  
Black Christians

Scholars in critical race and the sociology of religion have independently drawn attention to the ways in which cultural ideologies drive beliefs about inequalities between groups. Critical race work on “abstract liberalism” highlights non-racially inflected language that tacitly reinforces White socioeconomic outcomes resulting from an allegedly fair social system. Sociologists of religion have noted that White Evangelical Christian theology promotes an individualist mindset that places blame for racial inequalities on the perceived failings of Blacks. Using data from the National Asian American Survey 2016, we return to this question and ask whether beliefs about the importance of equal opportunity reveal similarities or differences between religious Asian American and Latino Christians and Black and White Christians. The results confirm that White Christians are generally the least supportive of American society providing equal opportunity for all. At the other end, Black Christians were the most supportive. However, with the inclusion of Asian American Christian groups, we note that second generation Asian American and Latino Evangelicals hew closer to the White Christian mean, while most other Asian and Latino Christian groups adhere more closely to the Black Christian mean. This study provides further support for the recent claims of religion’s complex relationship with other stratifying identities. It suggests that cultural assimilation among second generation non-Black Evangelical Christians heads more toward the colorblind racist attitudes of many White Christians, whereas potential for new coalitions of Latino and Black Christians could emerge, given their shared perceptions of the persistent inequality in their communities.

scholarly journals "Plans to Prosper You"

2015 ◽  
Vol 3 (1) ◽  
pp. 94-127
Author(s):  
Christopher The
Keyword(s):  
Asian American ◽  
Practical Theology ◽  
Sense Of Belonging ◽  
Cultural Norms ◽  
Civic Society ◽  
American Christianity ◽  
Divine Agency ◽  
God's People ◽  
Immigrant Churches ◽  
American Society

Immigrant churches function as interpretive interstices, where assimilation strategies are adjudicated and clashing cultural norms negotiated. Addressing purported Asian American malaise vis-à-vis civic engagement, I propose a practical theology method that privileges interlocution between a scriptural hermeneutics of diaspora and certain insights from social science. In the case of Asian American Christianity, how might immigrant churches more faithfully seek the "city's" shalom? What resources are available to evangelical migrants—and their children—for helping define identity and sense of belonging in this (new) land? How might immigrant churches better serve their ethnic constituencies within the context of American civic society? Thoughtful appropriation of the mantle of exile on the part of immigrant Christians helps to theologize that space of perpetual foreignness within contemporary American society. Immigrant churches are called to foster exilic interpretive imaginaries, in order to discern divine agency and faithful human response within the very contexts where God has dispersed God's people. One such example of doing practical theology is here offered.

Asian American Religions

2017 ◽  
Author(s):  
Tony Carnes
Keyword(s):  
United States ◽  
New York ◽  
Asian Americans ◽  
Asian American ◽  
Pacific Islands ◽  
Religious Faith ◽  
The United States ◽  
American Christianity ◽  
Chinese Christians ◽  
New Nation

Asian American religions have dramatically increased their presence in the United States. Partly, this is a function of the increasing population of Asian Americans since 1965. Asian American is a name given to the United States residents who trace their ancestry back to the area of Asia from Pakistan in the west to the Pacific islands east of the Asian landmass. There are over 18 million Asian Americans in the United States (about 6 percent of the national population), and Asians are immigrating to the country at rates that far exceed those for any other group. Other names have been taken, given, or forced upon Asian Americans. Such terms as “Chinese or Japanese imperial subjects” heightened a unity of political and religious obedience to a divine emperor. “Oriental” started as a French idealization of the Confucian state before descending to the level of being an epithet for backwardness. Immigrants come with nationalities like Chinese, Japanese, Korean, Indian, and so forth that often intervene into religious discourses (see an example of this process in the Chinese American experience as described by Fenggang Yang (Chinese Christians in America. University Park: The Pennsylvania State University Press, 1999). In the 1970s the name Asian American was popularized by West Coast intellectuals in order to gather forces at the barricades of political and racial movements. Some scholars like Michael Omi and Howard Winant (Racial Formation in the United States. From the 1960s to the 1990s. New York: Routledge, 1994) claimed “Asian American” as a racialized reality, which was the result of racial conflicts innate to American society. Others saw the identity as an ethnic claim to assimilation into American cultural reality. Asian immigrants and their progeny find ways to balance out the religious, national, ethnic, racial, and other identities from their homeland, new nation, and religion. “Asian American” has also become a common-sense meaning that was institutionalized by the U.S. census. But one should remember that many layers of names sit upon Asian American houses of worship as so many barnacles telling tales of ancestral honors, woes, and self-reflections. Over three-quarters of Asian Americans profess a religious faith. About a quarter say that they are “religious nones,” that is, either having no particular religious faith or identifying as agnostic or atheist. About half of the “nones” actually have religious beliefs and ethics and practice them as an intrinsic part of Asian American culture, not as something that is “religious.” Two-thirds of religious Asian Americans are Christians. This is not surprising when we take into account the rapid growth of Christianity in the non-European world. Asian Americans are contributing to the “de-Europeanization” of American Christianity and signal the increasingly religious direction of the 21st century. Other Asian American religions include Hinduism, Buddhism, Islam, Sikhism, Jainism, Zoroasterism, new Japanese religions, and many more. The history of Asian American religions involves a dynamic interplay of the United States and Asia, global politics, democratic revolutions, persecution in Asia, racism in the United States, Supreme Court cases, and religious innovation. The largest Asian American groups, those with 1–4 million people each, trace their ancestry back to Japan, China, Philippines, Vietnam, India, and Korea. Seven smaller groups have over 100,000 people each: Bangladeshis, Burmese, Cambodians, Hmong, Laotians, Pakistanis, and Thais. And there are many more smaller groups. The diverse ethnic and national origins of Asian Americans means that their religions have a kaleidoscope of religious styles and cultures.

Book Review: Asian American Christianity: Reader

2011 ◽  
Vol 35 (3) ◽  
pp. 177-178
Author(s):  
Katherine H. Lee Ahn
Keyword(s):  
Asian American ◽  
American Christianity

Moral Innovation and Ambiguity in Asian American Christianity

2018 ◽  
Vol 75 (3) ◽  
pp. 347-357 ◽  
Author(s):  
Jonathan Tran
Keyword(s):  
Asian Americans ◽  
Asian American ◽  
Great Benefit ◽  
Central Character ◽  
Normative Judgment ◽  
Great Cost ◽  
American Christianity ◽  
American Life ◽  
Cultural Expectations ◽  
Relative Status

“The Parable of the Shrewd Manager” in Luke 16 illuminates some important features of Asian American life. Like the parable’s central character, Asian Americans live under a set of cultural expectations where success is achieved by accepting terms set by others. In America, those terms are often defined racially, where access gets indexed to one’s ethnicity, or to perceptions of one’s ethnicity. The terms can be of great benefit and can come at great cost, as was the case for managers in Jesus’ day. Understanding Asian American life requires the recognition of both sides of this dynamic. This article first examines the parable and then draws out its relevance for Asian American and Asian American Christian life, concluding with some thoughts on the relative status of normative judgment in the context of racialization.

Exploring a model and moderators of disordered eating with Asian American college women.

2006 ◽  
Vol 53 (1) ◽  
pp. 36-47 ◽  
Author(s):  
Tatum Phan ◽  
Tracy L. Tylka
Keyword(s):  
College Women ◽  
Disordered Eating ◽  
Asian American
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