Integration of Self and Family: Asian American Christians in the Midst of White Evangelicalism and Being the Model Minority

ChenFeng, Jessica

doi:10.1007/978-3-030-01986-0_2

Cited by 3 publications

(6 citation statements)

References 7 publications

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“…For example, Mihee Kim-Kort (2012) and Grace Ji-Sun Kim (Kim & Shaw, 2018) both write about how a part of their Asian American Christian heritage growing up was the assumption that women typically take roles in ministry that center around preparing food in the kitchen and other service roles. Jen may find that this, too, was a part of her family's story, but one that she moves away from as a part of her contextual differentiation (#5;ChenFeng, 2018a informed by her identity as a woman and a Christian. As such, contextual differentiation is often shaped by other social identities (intersectionality), psychology or theology, or a combination thereof.…”

Section: The Cycle Of Cultural Integrationmentioning

confidence: 99%

“…As such, they are able to remain curious and appreciative without imposing their own cultures or values. The concept of differentiation first emerged in the literature on family therapy, defined as “the ability to identify one’s own thoughts and feelings separately from that of the family” (ChenFeng, 2018a, p. 16). In reflecting on the heritages and cultures in our own backgrounds, it is important to identify differentiated thoughts and feelings in relation to them.…”

Section: How Does This Impact Personal Integration?mentioning

confidence: 99%

“…This process, of recognizing and honoring cultural influences, while identifying our own relationship with these cultural influences, is an ongoing process that reflects a journey toward maturity. This is called contextual differentiation (ChenFeng, 2018a, 2018b) defined as “identifying one’s own thoughts and feelings as they are influenced by, related to, or different from one’s context” (p. 17). Since this is all a part of the spiritual formation process, we would go further to say that in this process of contextual differentiation, an integrative process would involve seeking the leading of the Holy Spirit.…”

Section: How Does This Impact Personal Integration?mentioning

confidence: 99%

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The Cycle of Cultural Integration: Toward Hermeneutical Justice in the Integration of Psychology and Theology

Dwiwardani

Whitney

2022

Journal of Psychology and Theology

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We draw from Miranda Fricker’s theory of epistemic injustice in evaluating the impact of limited cultural diversity within the integration literature. Since culture and social location are frameworks that help us make meaning of the world, failing to actively engage culture in integration is to perpetuate hermeneutical injustice. In this paper, we propose: (1) a theoretical model for actively engaging culture in the integration of psychology and theology, called the Cycle of Cultural Integration (CCI), and (2) practical ways for educators and students to incorporate generational and cultural wisdom that has been embedded among communities of color into interdisciplinary work between psychology and Christian theology.

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Section: The Cycle Of Cultural Integrationmentioning

confidence: 99%

Section: How Does This Impact Personal Integration?mentioning

confidence: 99%

Section: How Does This Impact Personal Integration?mentioning

confidence: 99%

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The Cycle of Cultural Integration: Toward Hermeneutical Justice in the Integration of Psychology and Theology

Dwiwardani

Whitney

2022

Journal of Psychology and Theology

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“…The Christian church is one such cultural home for Chinese Americans who are part of the 42% of Asian Americans self-identifying as Christian (ChenFeng, 2018). Chinese Americans who join Chinese Christian churches may appreciate belonging to a “surrogate family” that parallels collectivist cultural networks of kinship (Guo, 1995) and allows for transmission of cultural as well as spiritual identity discourses across the generations (Cao, 2005; ChenFeng, 2015; Lim, 2017).…”

Section: Chinese American Christian Couples In Social Contextmentioning

confidence: 99%

“…At the same time, Christian spirituality and the church can also function as a “third space” from which to discover new ways of understanding identity and relationship, as well as build bridges to American values and society (Chen, 2006; ChenFeng, 2015). Chinese Christian churches often mirror dynamics of intergenerational connectedness and conflict within family systems (ChenFeng, 2015; Lim, 2017) and reflect the influence of both dominant and collectivist discourses (ChenFeng, 2018).…”

Section: Chinese American Christian Couples In Social Contextmentioning

confidence: 99%

Collectivist Discourses in Relational Intersectionality: Insights from Chinese American Christian Couples

Quek

Hsieh

Eppler

2021

Journal of Family Issues

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Intersectionality espouses progressive societal dominant discourse norms that describe persons as individuals connected to a variety of social locations (e.g., gender, socioeconomic status [SES], ethnicity, sexual orientation, spirituality, vocation). This may not resonate with the cultural ideals of collectivist and bicultural communities, who are better understood when considered in context of both dominant and local intersectionality discourses. This retrospective interpretive thematic analysis examines the lived experiences of Chinese American Christian couples as they negotiate identity and roles in early parenthood. Findings indicate that the intersection of collectivist group identity markers, cultural values and spirituality guides how partners understand identity and negotiate relationship roles in marriage. Couples’ varied responses to cross-cultural and dominant discourse norms and other social location factors (e.g., vocation and SES) also account for individual differences. Implications for Chinese American Christian couples, and for the application of intersectionality theory to diverse populations, are discussed.

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Patterns That Challenge and Sustain Mutuality as Retired Couples Negotiate Gendered Power

et al. 2019

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ObjectiveTo examine how older, heterosexual couples negotiate gendered power when both partners are retired.BackgroundAfter retirement, changes frequently prompt couples to renegotiate traditional, gender‐informed ways of relating. Although a shift toward less gender‐specific division of tasks has been identified in previous studies, it is unclear how underlying gendered power structures may also be transformed.MethodA constructivist grounded theory analysis was conducted of 18 interviews with a convenience sample of retired older couples (69–91 years of age) in Southern California.ResultsThree patterns were identified that kept couples engaged in stereotypic gendered processes: (a) women's relational responsibility, (b) masked inequality, and (c) men's marketing of traditional gender‐specific processes. In addition, four patterns were identified that moved couples closer to mutuality: (a) equal attunement to one another, (b) mutual decision‐making, (c) connecting with socioemotional context, and (d) recognition of inequality.ConclusionRetired couples seeking relational help may be experiencing a gap between ideals of mutuality and the persistence of gendered power.ImplicationsThis study shows that gendered power dynamics may be somewhat masked among older couples. Practitioners are advised to address the subtle ways that relational dynamics may remain gendered and the extent to which that limits closeness and connection within the relationship. Specific areas therapists should explore with clients are provided.

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Integration of Self and Family: Asian American Christians in the Midst of White Evangelicalism and Being the Model Minority

Cited by 3 publications

References 7 publications

The Cycle of Cultural Integration: Toward Hermeneutical Justice in the Integration of Psychology and Theology

The Cycle of Cultural Integration: Toward Hermeneutical Justice in the Integration of Psychology and Theology

Collectivist Discourses in Relational Intersectionality: Insights from Chinese American Christian Couples

Patterns That Challenge and Sustain Mutuality as Retired Couples Negotiate Gendered Power

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