Identity, Youth, and Gender in the Korean American Church

Hong, Christine J.

doi:10.1057/9781137488060

Cited by 5 publications

(3 citation statements)

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“…The creation of an intellectual and imaginative home for Asian American Christianity, in other words, must pay attention to, and resist, how it may continue to replicate the homogenizing structures of power and relation that created the need for Asian American Christianity in the first place. Drawing upon ethnographic and social scientific frameworks, practical theologians such as B. Lee (2006), Hong (2015), and Joseph (2018) have contextualized, critiqued, and offered constructive avenues forward for how identity formation is mediated within and by Asian American Christians. If a main indictment of Orientalism as described here is that it has historically deemed Asian/American as “foreign” to Christianity and so attempted to assimilate Asian Americans, this means that Asian American Christian theology must continue to critically reflect on how the encounter with difference is religiously modulated through projects of purity and conformity.…”

Section: Asian American Christian Theology: Themes and Possibilitiesmentioning

confidence: 99%

Asian American Christian theology: Topographies, trajectories, and possibilities

Koh

2020

Religion Compass

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This article introduces some of the history, thematic issues, and communities of Asian American Christian theology. "Asian American Christian theology" here is understood as a more expansive rather than narrowly defined endeavor, including the work of biblical scholars, practical theologians, ethicists, systematic theologians, and historians. Employing Edward Said's concept of Orientalism in order to situate Asian Americans as both the racial and religious "other," Asian American Christians have been simultaneously the "perpetual foreigner" and "heathen" in the white American, Christian imaginary. The article argues that Asian American Christian theology reflects this history and so vacillates in various intellectual, racial, and political spaces as a discourse invested in projects of belonging on the one hand and projects of solidarity on the other. The final section offers that a de-Orientalization of Asian American Christian theology will require an increased attention to interreligious dialog and transpacific connections, which will play critical roles in Asian American Christianity's resistance to its domestication. 1 | INTRODUCTION As a reflective exercise, Asian American Christian theology draws upon the varied experiences and histories of Americans who can claim genealogical origins to the continent of Asia in relationship to the Christian God. On a basic level, this means reflecting on Christian being-for example, God in three persons (traditionally, God as Father, as Jesus Christ, and Holy Spirit)-and act in ways that speak intimately to the experiences of Filipino,

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Section: Asian American Christian Theology: Themes and Possibilitiesmentioning

confidence: 99%

Asian American Christian theology: Topographies, trajectories, and possibilities

Koh

2020

Religion Compass

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“…It's an excuse. (1990, 102)Common elements of a class that is reliant on critical approaches include power analysis (e.g., gender analysis, sociocultural analysis), awareness of and explicit naming of privilege and positionality, and a praxis model of analysis, which includes action‐theory‐reflection/conscientization‐action/revolution (Hong, ; hooks, ; Horton & Freire, ; Kujawa‐Holbrook, ; M. E. M. Moore, ; Reyes, ; Turpin & Walker, ). Because of the significant role of power analysis in this approach, intersectionality becomes important in understanding the various asymmetries: if the case involves two men, for example, how do race, ability, sexuality, age, and other factors play out in power dynamics (Hearn, )?…”

Section: Critical Pedagogymentioning

confidence: 99%

Why you do what you do: The power in knowing and naming pedagogies

Gin

Hearn

2019

Teaching Theology & Religion

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This article is for those educators who want to become more intentional in their craft of teaching. The authors introduce eight different pedagogies through their historical lineage, intending for readers to gain an appreciation for, and understanding of, the broader trajectory of educational philosophies, and illustrate how common teaching techniques can be shaped by the pedagogies. By familiarizing themselves with a specific educational philosophy or philosophies, educators begin to identify and name the ways they teach, how students best learn, what counts as knowledge, and the desired outcomes. In doing so, educators increase their opportunities to provide more meaningful and impactful education. This article also includes quick‐reference guides to the pedagogies for readers to return to frequently.

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“…Another strand of scholarship that this article has not discussed in depth is the rich literature on women and Asian American Christianity. From their positions in religious studies, theology, and sociology, Rita Nakashima Brock, Jung‐Ha Kim, Grace Ji‐Sun Kim, Christine J. Hong, and Mihee Kim‐Kort, among others, have explored the social and religious experiences of Asian immigrant women in the United States, with special attention to how they negotiated their gendered and racial‐ethnic identities and roles within patriarchal church structures (Brock, Kim, et al, ; C. Hong, ; Kim‐Kort, ; G. Kim, ; J. H. Kim, ). While most of this work does not focus on evangelicals explicitly, its disproportionate focus on Korean American Christianity and churches, which tend to lean evangelical in practice, means that they can speak to many evangelical themes and challenges.…”

Section: Future Directionsmentioning

confidence: 99%