Redefining Religious Nones: Lessons from Chinese and Japanese American Young Adults

Jeung, Russell; Esaki, Brett J.; Liu, Alice

doi:10.3390/rel6030891

Cited by 10 publications

(8 citation statements)

References 21 publications

(17 reference statements)

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“…From that study, we know that Asian Americans who are religiously unaffiliated indicate lower levels of interested in religion as measured by the survey and are less likely to believe in God than those who identify as unaffiliated among the general U.S. population. However, it should be noted that Russell Jeung et al (2015) contend that many Asian Americans who do not identify with a religious tradition continue to engage in ancestor veneration and cultural festivals.…”

Section: Figurementioning

confidence: 99%

The Role of Race in Political Attitudes Among the Religiously Unaffiliated

Sume

Wong

2022

Political Psychology

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The growth of religiously unaffiliated voters has been noted for some time, but the political consequences of this trend are much less certain. Extant scholarship makes clear that in terms of vote choice, partisanship, and ideology, the group as a whole tends to diverge from those who affiliate with a religious tradition. This article examines whether the politics of the religiously unaffiliated differ across racial groups as it does among the religious. To investigate the role of race among the nonreligious, we analyze racial differences in vote choice and political attitudes among the nonreligious. Relying on the 2016 Collaborative Multiracial Post-Election Survey, as well as other survey data, we demonstrate that there are important variations across race when it comes to the politics of the religiously unaffiliated. When it comes to vote choice, partisanship, and certain deeply racialized policy issues Whites who are religiously unaffiliated demonstrate more conservative positions. But, on other policy issues that are racialized, but less obviously so, Whites tend to be more progressive than their religiously unaffiliated non-White counterparts. As such, we argue that one cannot understand the political impact of the growing religiously unaffiliated in the United States without attention to race.

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Section: Figurementioning

confidence: 99%

The Role of Race in Political Attitudes Among the Religiously Unaffiliated

Sume

Wong

2022

Political Psychology

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“…As Russell Jeung has argued in a few publications, working with myself and scholars Seanan S. Fong, Helen J. Kim, and Alice Liu, Chinese American secular religiosity is based in two Chinese religious concepts, liyi and familism (Jeung 2012;Jeung et al 2015Jeung et al , 2019. Chinese Americans are the American ethnic group with the highest rate of "religious nones," or those not identifying with a religion (51.8%, (PEW 2012)).…”

Section: A-the Universe Is Moralmentioning

confidence: 99%

“…Similar secular religiosities are found in other Asian American ethnicities as a result of the modernization, hybridization, and secretive preservation of religions in Asia and the United States. For example, I have argued elsewhere that Japanese religions have been encoded into Japanese American silences and their ethic of cultivating harmony (Esaki 2016(Esaki , 2019Jeung et al 2015). The focus on upright relationships in the Chinese American example and the importance of communal empathy and warmth in the Japanese American example, make the consideration of others' well-being a pillar of Asian American secularity.…”

Section: A-the Universe Is Moralmentioning

confidence: 99%

Ted Chiang’s Asian American Amusement at Alien Arrival

Esaki¹

2020

Religions

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In the 2016 movie Arrival, aliens with advanced technology appear on Earth in spaceships reminiscent of the black obelisk in 2001: A Space Odyssey. The film presents this arrival as a serious problem to be solved, with the future of human life and interplanetary relationships in the balance. The short story, “Story of Your Life” by Ted Chiang, on which the film was based, takes a different, amusing route that essentially depicts an ideal vision of the era of colonialism. To articulate this reading, this article will compare Chiang’s science fiction (SF) to the genre in general and will take Isiah Lavender III’s positionality of otherhood to reveal how Chiang’s work expresses a Chinese American secular faith in a moral universe. It will analyze the narrative form in Chiang’s collection, Stories of Your Life and Others, and will use it to compare the prose and film versions of “Story of Your Life.” It will also explain how Chiang may be using a nonlinear orthography and variational principles of physics to frame multileveled humor. It utilizes theories of humor by John Morreall and analyses of Chinese American secularity by Russell Jeung and concludes that Chiang’s work reflects concerns and trends of Asian Americans’ secularized religions.

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“…25 The acceptance of a broad range of interpretations and contradictory teachings offers a sharp contrast to the monotheistic foundation built on one God, and one essential set of revealed and or divinely-inspired scriptures. 26 There is a fourth element that Jeung et al (2015) determines as liyi-that is, propriety or good manners and right action in relationships. These two pervasive paradigmatic virtues when combined with the universal ren, echo some of the values embedded in the "habits of the heart" that Bellah posits as part of the basis for a civil religion.…”

Section: Common Notions In Popular Religiositiesmentioning

confidence: 99%

A Flexible Indeterminate Theory of Religion: Thinking through Chinese Religious Phenomena

Woo

2019

Religions

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This essay explores a few of the reasons for the failure of Western theories to capture Chinese religious experiences. It will include Durkheim's insight that "The sacred . . . is society in disguised form" and variants of secularization theories in contrast to Confucian ones, especially Xunzi's theory about ritual, read as representative of religion. This article will examine the impossibility of asserting a straightforward claim, without exception, that could capture the three thousand years of historical and contemporary diversity manifested by the three institutional religions (Confucianism, Daoism, and Buddhism), the continuous formation of popular religious movements, ever developing sectarian groups, and pan-Chinese quasi-religious practices like ancestor veneration, divination, healing practices and the like. The study will start by looking at variable categories used in the study of different religions, the similarities in assumptions among the three institutional religions such as the "good" and self-cultivation, and the central place of secularization theory in the contemporary study of Chinese religions. A theoretical orientation of both flexibility and indeterminacy is suggested based on indigenous ideas.

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Redefining Religious Nones: Lessons from Chinese and Japanese American Young Adults

Cited by 10 publications

References 21 publications

The Role of Race in Political Attitudes Among the Religiously Unaffiliated

The Role of Race in Political Attitudes Among the Religiously Unaffiliated

Ted Chiang’s Asian American Amusement at Alien Arrival

A Flexible Indeterminate Theory of Religion: Thinking through Chinese Religious Phenomena

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