By Rebecca Y. Kim
In the prior two decades, many characteristically white campus spiritual teams became Asian American. this present day there are greater than fifty evangelical Christian teams at UC Berkeley and UCLA on my own, and eighty% in their contributors are Asian American. At Harvard, Asian americans represent 70% of the Harvard Radcliffe Christian Fellowship, whereas at Yale, Campus campaign for Christ is now ninety% Asian. Stanford's Intervarsity Christian Fellowship has develop into nearly totally Asian.
There has been little examine, or maybe acknowledgment, of this extraordinary development.
God’s New Whiz Kids? specializes in second-generation Korean americans, who make up the vast majority of Asian American evangelicals, and explores the standards that lead college-bound Korean American evangelicals—from built-in, combined race neighborhoods—to create racially segregated spiritual groups on campus. Kim illuminates an emergent “made within the united states” ethnicity to aid clarify this development, and to make clear a gaggle which may be altering the face of yank evangelicalism.
Read or Download God's New Whiz Kids?: Korean American Evangelicals on Campus PDF
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Additional resources for God's New Whiz Kids?: Korean American Evangelicals on Campus
Moreover, ethnic churches operate as extended families—a place where immigrants can find familiar faces, food, sounds, and smells in a new land. Korean churches provide the social cultural space where Korean immigrants can regularly come together and practice traditional Korean customs and norms and speak their native- tongue, wear traditional Korean clothes, and celebrate Korean holidays. Additionally, Korean Americans’ religious vitality can be attributed to the syncretism between traditional Korean culture and Protestant Christianity.
General Park, who later became president of Korea (1961–1979), pushed Korea away from its traditional role as an agricultural nation and moved the country toward world capitalism and export-oriented industrialization. Successful industrialization and economic development, however, went hand in hand with social dislocation and polarization of the rich and poor. Park’s regime favored large business conglomerates (chaebols) and the elite segment of Korean society at the expense of the lower and middle strata.
S. citizens and troubled over the Japanese colonization of Korea, Korean Americans actively involved themselves in homeland politics and advocated Korea’s independence from Japan. 2 The separation of church and state found in mainstream America was Second Generation and the Immigrant Church | 37 not evident in the early Korean church. 3 In addition to being the locus of political activity, Korean churches operated as the main community centers that addressed the various survival needs of their congregants.