Race, Religion, and Spirituality for Asian American Students

Park, Julie J.; Dizon, Jude Paul Matias

doi:10.1002/ss.20242

Cited by 6 publications

(6 citation statements)

References 21 publications

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“…In the present study, the divisiveness identified by evangelical Christian Asian American students may be reflective of the worldview experiences of their AAPI family and friends across campus. Our findings affirm that students’ intersecting identities are essential considerations when creating practice-based improvements to campus climate (see Park, 2018; Park and Dizon, 2017).…”

Section: Discussionsupporting

confidence: 73%

“…Evangelical students who identified as Asian, Asian American, or Pacific Islander perceived more divisiveness than the average evangelical student. As many as 40% of Asian Americans identify as Christian, marking it the largest religious identity among Asian Americans (Park and Dizon, 2017). However, both identification within the Christian moniker (e.g.…”

Section: Discussionmentioning

confidence: 99%

“…and type of practice vary across Asian ethnic groups. Park and Dizon (2017) suggest that though the ethnoreligious cultural background of Asian American students varies, they may be alike in that "religious communities represent major sites for cultural preservation and reinvention among Asian American populations" (p. 41). In the present study, the divisiveness identified by evangelical Christian Asian American students may be reflective of the worldview experiences of their AAPI family and friends across campus.…”

Section: Identity Dimensions and Experiences On Campusmentioning

confidence: 99%

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Being Evangelical is Complicated: How Students’ Identities and Experiences Moderate Their Perceptions of Campus Climate

Riggers-Piehl

Dahl

Staples

et al. 2022

Review of Religious Research

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Background Evangelical Christian college students navigate campus buoyed by Christian privilege but may encounter silencing or othering tied to their religious beliefs, a feeling of incompatibility with their campus climate, and conflations of their religious and political beliefs that are inaccurate and discouraging. Unsupportive campus climates can discourage evangelical students from having productive exchanges across difference and deepening their own worldview commitments, which is concerning due to their general lack of interfaith participation that challenges stereotypes and unnuanced assumptions. Purpose This study explores how evangelical Christians perceive their campus climates and whether those perceptions are different based on other social identity intersections with gender, race, sexuality, and political affiliation. In addition to individual characteristics, how the campus environment and various curricular and co-curricular experiences moderate evangelical students’ perceptions of the worldview climate is examined. Methods A sample of 1235 evangelical college students was examined via means, standard deviations, and ranges for six campus climate measures, one-way ANOVAs to examine whether those measures differed by different identity dimensions, and then multilevel modeling to better understand the role of campus experiences in evangelicals’ perceptions of their campus climate. Results Evangelical students’ campus climate perceptions were generally positive; more provocative encounters were reported by women than men and evangelical Asian students indicated more divisiveness, more insensitivity, and less space for support than their peers. Political affiliation also revealed several significant differences in perceived campus climate. Interfaith engagement through pre-college activities, formal and informal activities, and friendships were connected to perceptions of campus climate, with those reporting more engagement being more likely to have productive encounters across difference and to report insensitivity or divisiveness. Religious affiliation was the most significant institutional characteristic. Conclusions and Implications This study illuminates how collegiate experiences and campus environments exacerbate or attenuate evangelical Christian students’ perceptions of the campus climate, and the results indicate that effective teaching practices where true interfaith experiences happen and that create inclusive space for evangelical students in the classroom are key to fostering development, especially in light of the social status ambiguity evangelical college students may be experiencing during their college years.

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Section: Discussionsupporting

confidence: 73%

Section: Discussionmentioning

confidence: 99%

Section: Identity Dimensions and Experiences On Campusmentioning

confidence: 99%

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Being Evangelical is Complicated: How Students’ Identities and Experiences Moderate Their Perceptions of Campus Climate

Riggers-Piehl

Dahl

Staples

et al. 2022

Review of Religious Research

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“…Ethnic socialization and religious upbringing are an intertwined experience for religious Asian Americans (Park & Dizon, 2017). Furthermore, relationship to God can mirror relationship to self and others (Kirkpatrick & Shaver, 1990).…”

Section: God Representations and Mental Healthmentioning

confidence: 99%

Internalized model minority myth, God representations, and mental health among Christian Asian Americans.

Kim¹

2023

Psychology of Religion and Spirituality

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The endorsement of the model minority stereotype by Asian Americans (i.e., internalized model minority myth) has associations with the mental health, but more empirical research is needed on factors that moderate this association. For many Asian Americans, religion is an important identity that intersects with racialized experiences, and the present study explores God representation (authoritarian, benevolent) as moderators of the association between internalized model minority myth and mental health (depressive symptoms, life satisfaction). Results based on 263 Christian Asian Americans revealed that internalized model minority stereotype was associated with decreased depressive symptoms. Also, authoritarian representation was associated with increased depressive symptoms and decreased life satisfaction. Benevolent representation was associated with increased life satisfaction. Finally, benevolent representation was a significant moderator of the association between internalized model minority myth and depression symptoms. The findings are preliminary given that this is a novel integration of the model minority and religiosity literature, but they suggest some promising implications for those working with Asian Americans in Christian settings.

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“…Indeed, it is uncommon, even in higher education, for students to be exposed to religious literacy education. It comes as no surprise, then, that students with minoritized ethno‐religious identities often report being misunderstood by their professors (Park & Dizon, 2017), which can happen when students observe incongruence between what they see presented in the curriculum and what their lived experiences are. While there is certainly a growing call to help students develop religious literacy, there is also a disturbing trend of institutions choosing to eliminate religious studies departments altogether (Singh, 2020).…”

Section: Introductionmentioning

confidence: 99%

Creating welcoming and supportive campus climates for Buddhist students: Barriers and opportunities

Edwards

2024

New Drctns Hghr Edu

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There is scant available research and scholarly discourse related to the unique needs and experiences of Buddhist students in US higher education—even in the small but growing body of literature on religiously minoritized college students. In this chapter, I summarize what little research does exist on Buddhist students, and explain the broader historical, societal, and cultural factors that serve as important context for making sense of that research. Focus points include curriculum, institutional policy, and student affairs. In the end, I offer recommendations to faculty, administrators, and student affairs professionals regarding what they can do to help create more welcoming and supportive campus climates for Buddhist students.Practical Takeaways Buddhism is internally diverse and Buddhist students often understand religion and express religiousness in ways that greatly differ from Christian and many other religious students. For that reason, creating welcoming and supportive campus climates for them looks different from common ways institutions attempt to do that for students from other religious groups. Creating a designated Buddhist prayer space on campus may not be very helpful to Buddhist students. Things that are more likely to help include: providing religious literacy education to all students, creating an inclusive religious accommodations policy and interfaith calendar, permitting the use of incense in residence halls, hiring a full‐time student affairs professional dedicated to working with Buddhist students, regulating proselytizing on campus, avoiding appropriation of Buddhist traditions, and engaging with Buddhist students directly.

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Race, Religion, and Spirituality for Asian American Students

Abstract: This chapter describes how race, ethnicity, religion, and spirituality uniquely interact for Asian American college students, including a discussion of the diverse religious and spiritual backgrounds of this population.

Cited by 6 publications

References 21 publications

Being Evangelical is Complicated: How Students’ Identities and Experiences Moderate Their Perceptions of Campus Climate

Being Evangelical is Complicated: How Students’ Identities and Experiences Moderate Their Perceptions of Campus Climate

Internalized model minority myth, God representations, and mental health among Christian Asian Americans.

Creating welcoming and supportive campus climates for Buddhist students: Barriers and opportunities

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