This article draws upon 121 in-depth interviews from the Religious Leadership and Diversity Proje... more This article draws upon 121 in-depth interviews from the Religious Leadership and Diversity Project (RLDP)—a nationwide study of leadership of multiracial religious organizations in the United States—to examine what it means for African American and Asian American pastors to head multiracial churches. We argue that African American and Asian American pastors of multiracial churches are estranged pioneers. They have to leave the familiar to explore a new way of doing church, but their endeavors are not valued by their home religious communities. African American pastors face challenges to their authenticity as black religious leaders for leading multiracial congregations. Asian American pastors experience a sense of ambiguity that stems from a lack of clarity about what it means for them to lead multiracial congregations as Asian Americans. Yet, despite differences in how they experience this alienation, both are left to navigate a racialized society where they are perceived and trea...
This paper examines the phenomena of non-western missionaries evangelizing in the West through a ... more This paper examines the phenomena of non-western missionaries evangelizing in the West through a case study of a Korean mission movement in the United States. It discusses how Korean missionaries of color were able to evangelize white Americans in the late 1970s and have had some success in crossracial evangelism. It argues that Korean missionaries practiced a theology of sacrifice to evangelize white Americans. They practically embraced suffering, self-denial, and service and specialized in sacrifice to evangelize Americans. An important part of this theology, however, included uplifting and privileging white converts. Given their long history with white-American missionaries and American imperialism, Korean evangelicals were privy to a white-dominant racial hierarchy in American society. This affected those whom the missionaries in my study viewed to be the “real Americans” and the “ideal native” converts in America. It also shaped how they sought to evangelize and draw the white ...
the first place. In her discussion of gnosticism, for instance, she cuts through the esoteric and... more the first place. In her discussion of gnosticism, for instance, she cuts through the esoteric and largely patriarchal multiplicity of bigendered divinity to distinguish certain possibly protofeminist narratives such as the Trimorphic Protennoia (118 ff). Her survey allows those of us who are not historians to get our bearings; then we might hunt down her sources, as well as the more nuanced archeologies of contemporary feminist historiography. But it should also help feminist historians to gain a quick map of all of the epochs outside their specializations. In the end, she brings us back, and forward, to her transparent strategy, the common terrestrial vision for the sake of which she offers Goddesses—like the cover-image of Hildegard’s stern Wisdom offering with hands that are blossoms a buzzing collective of female figures. “This common theology, I believe, must also call us to stand shoulder to shoulder and arm in arm to oppose the systems of economic, military, and ecological violence that are threatening to undo the very fabric of planetary life” (308). All too transparent? Certainly, this is no more a book for the shallower sort of poststructuralist than for the narrower sort of Christian. And one might legitimately worry about the apocalyptic universalism, the threat-limned hope, the wishful call to “ecozoic community.” One might be (I am) nervous about any declarations of a “common theology,” even among spiritually inclined ecofeminists. Yet our common ground, our very earth, is now (as she has so long and steadfastly warned) under unprecedented, manmade threat. Its delicate weave of sustainabilities cannot long survive what Arthus Waskow dubs “global scorching.” So I share Ruether’s commitment to complex, collective, emergent narratives by which, as Bruno Latour puts it, humans and nonhumans might collect ourselves. She does not tell a grand narrative— but a great story. For finer-grained historicism, more patience with orthodoxy or more depth of philosophy, one may look elsewhere. Thank God/ess for the living fountain of Ruetheran ecoecumenism.
Davis's prose is dense and demanding but coherent and clear, its densities on the wh... more Davis's prose is dense and demanding but coherent and clear, its densities on the whole essential to its effectiveness. Only rarely do specialized terminologies deflect rather than distill a reader's attention. And while she systematically acknowledges scholarly influences on her project—chiefly perhaps Richard N.
In this paper, we re-examine new patterns of residential assimilation through the case of a spraw... more In this paper, we re-examine new patterns of residential assimilation through the case of a sprawling Chinese ethnoburb in the San Gabriel Valley, California, focusing on the following questions: How have Chinese immigrants of diverse origins and socioeconomic backgrounds negotiated their way into the suburbia of an immigrant gateway metropolis? What is a Chinese ethnoburb like and how does it differ from traditional Chinatowns and from typical American suburban communities? What are the consequences and prospects ...
Much research has been conducted on the various functions that Korean Protestant churches provide... more Much research has been conducted on the various functions that Korean Protestant churches provide for Korean immigrants and the centrality of the church for the community. Most of this research, however, focuses on the Korean American church as an immigrant enclave. Korean American churches are studied essentially as ethno-religious enclaves, detached and secluded from the larger society. Counterbalancing this tendency, this paper examines the multidimensional ways that Korean American Protestants and their churches are extending beyond their ethnic borders. Korean immigrant churches are civically and religiously moving beyond the enclave while also catering to the needs of co-immigrants. Second-generation Korean American congregations are also engaging the broader society even as they create unique hybrid spaces for themselves. Finally, there are Koreans who enter the United States specifically as missionaries to evangelise individuals in and outside of the Korean Diaspora, includi...
... Snow, Sarah A. Soule, and Hanspeter Kriesi The Blackwell Companion to the Sociology of Famili... more ... Snow, Sarah A. Soule, and Hanspeter Kriesi The Blackwell Companion to the Sociology of Families Edited by Jacqueline Scott, Judith Treas, and ... 141 John Torpey 7 Resacralization 160 Grace Davie PART III NEW DEVELOPMENTS 179 8 Rational Choice and the Sociology of ...
Page 1. Sociology of Religlon 21204, 65:1 19-34 Second-Generation Korean American Evangelicals: E... more Page 1. Sociology of Religlon 21204, 65:1 19-34 Second-Generation Korean American Evangelicals: Ethnic, Multiethnic, or White Campus Ministries? Rebecca Y. Kim* Pepperdine Universiry Why do those who can paracipate ...
Page 1. Book Reviews 929 religious history and sets the stage for Grodzins's upcoming volume... more Page 1. Book Reviews 929 religious history and sets the stage for Grodzins's upcoming volume on the second phase of Parker's career. doi:10.1093/jaarel/lfi097 Christopher H. Evans Colgate Rochester Crozer Divinity School ...
Contemporary Sociology: A Journal of Reviews, 2008
Page 1. 126 Inequalities Vargas presents fascinating portraits of four groups: women with drug pr... more Page 1. 126 Inequalities Vargas presents fascinating portraits of four groups: women with drug problems, ac tivists who fight against police brutality, for mer gang members who try to maintain a truce between the Bloods and the Crips, and musicians who perform in local clubs. ...
This article draws upon 121 in-depth interviews from the Religious Leadership and Diversity Proje... more This article draws upon 121 in-depth interviews from the Religious Leadership and Diversity Project (RLDP)—a nationwide study of leadership of multiracial religious organizations in the United States—to examine what it means for African American and Asian American pastors to head multiracial churches. We argue that African American and Asian American pastors of multiracial churches are estranged pioneers. They have to leave the familiar to explore a new way of doing church, but their endeavors are not valued by their home religious communities. African American pastors face challenges to their authenticity as black religious leaders for leading multiracial congregations. Asian American pastors experience a sense of ambiguity that stems from a lack of clarity about what it means for them to lead multiracial congregations as Asian Americans. Yet, despite differences in how they experience this alienation, both are left to navigate a racialized society where they are perceived and trea...
This paper examines the phenomena of non-western missionaries evangelizing in the West through a ... more This paper examines the phenomena of non-western missionaries evangelizing in the West through a case study of a Korean mission movement in the United States. It discusses how Korean missionaries of color were able to evangelize white Americans in the late 1970s and have had some success in crossracial evangelism. It argues that Korean missionaries practiced a theology of sacrifice to evangelize white Americans. They practically embraced suffering, self-denial, and service and specialized in sacrifice to evangelize Americans. An important part of this theology, however, included uplifting and privileging white converts. Given their long history with white-American missionaries and American imperialism, Korean evangelicals were privy to a white-dominant racial hierarchy in American society. This affected those whom the missionaries in my study viewed to be the “real Americans” and the “ideal native” converts in America. It also shaped how they sought to evangelize and draw the white ...
the first place. In her discussion of gnosticism, for instance, she cuts through the esoteric and... more the first place. In her discussion of gnosticism, for instance, she cuts through the esoteric and largely patriarchal multiplicity of bigendered divinity to distinguish certain possibly protofeminist narratives such as the Trimorphic Protennoia (118 ff). Her survey allows those of us who are not historians to get our bearings; then we might hunt down her sources, as well as the more nuanced archeologies of contemporary feminist historiography. But it should also help feminist historians to gain a quick map of all of the epochs outside their specializations. In the end, she brings us back, and forward, to her transparent strategy, the common terrestrial vision for the sake of which she offers Goddesses—like the cover-image of Hildegard’s stern Wisdom offering with hands that are blossoms a buzzing collective of female figures. “This common theology, I believe, must also call us to stand shoulder to shoulder and arm in arm to oppose the systems of economic, military, and ecological violence that are threatening to undo the very fabric of planetary life” (308). All too transparent? Certainly, this is no more a book for the shallower sort of poststructuralist than for the narrower sort of Christian. And one might legitimately worry about the apocalyptic universalism, the threat-limned hope, the wishful call to “ecozoic community.” One might be (I am) nervous about any declarations of a “common theology,” even among spiritually inclined ecofeminists. Yet our common ground, our very earth, is now (as she has so long and steadfastly warned) under unprecedented, manmade threat. Its delicate weave of sustainabilities cannot long survive what Arthus Waskow dubs “global scorching.” So I share Ruether’s commitment to complex, collective, emergent narratives by which, as Bruno Latour puts it, humans and nonhumans might collect ourselves. She does not tell a grand narrative— but a great story. For finer-grained historicism, more patience with orthodoxy or more depth of philosophy, one may look elsewhere. Thank God/ess for the living fountain of Ruetheran ecoecumenism.
Davis's prose is dense and demanding but coherent and clear, its densities on the wh... more Davis's prose is dense and demanding but coherent and clear, its densities on the whole essential to its effectiveness. Only rarely do specialized terminologies deflect rather than distill a reader's attention. And while she systematically acknowledges scholarly influences on her project—chiefly perhaps Richard N.
In this paper, we re-examine new patterns of residential assimilation through the case of a spraw... more In this paper, we re-examine new patterns of residential assimilation through the case of a sprawling Chinese ethnoburb in the San Gabriel Valley, California, focusing on the following questions: How have Chinese immigrants of diverse origins and socioeconomic backgrounds negotiated their way into the suburbia of an immigrant gateway metropolis? What is a Chinese ethnoburb like and how does it differ from traditional Chinatowns and from typical American suburban communities? What are the consequences and prospects ...
Much research has been conducted on the various functions that Korean Protestant churches provide... more Much research has been conducted on the various functions that Korean Protestant churches provide for Korean immigrants and the centrality of the church for the community. Most of this research, however, focuses on the Korean American church as an immigrant enclave. Korean American churches are studied essentially as ethno-religious enclaves, detached and secluded from the larger society. Counterbalancing this tendency, this paper examines the multidimensional ways that Korean American Protestants and their churches are extending beyond their ethnic borders. Korean immigrant churches are civically and religiously moving beyond the enclave while also catering to the needs of co-immigrants. Second-generation Korean American congregations are also engaging the broader society even as they create unique hybrid spaces for themselves. Finally, there are Koreans who enter the United States specifically as missionaries to evangelise individuals in and outside of the Korean Diaspora, includi...
... Snow, Sarah A. Soule, and Hanspeter Kriesi The Blackwell Companion to the Sociology of Famili... more ... Snow, Sarah A. Soule, and Hanspeter Kriesi The Blackwell Companion to the Sociology of Families Edited by Jacqueline Scott, Judith Treas, and ... 141 John Torpey 7 Resacralization 160 Grace Davie PART III NEW DEVELOPMENTS 179 8 Rational Choice and the Sociology of ...
Page 1. Sociology of Religlon 21204, 65:1 19-34 Second-Generation Korean American Evangelicals: E... more Page 1. Sociology of Religlon 21204, 65:1 19-34 Second-Generation Korean American Evangelicals: Ethnic, Multiethnic, or White Campus Ministries? Rebecca Y. Kim* Pepperdine Universiry Why do those who can paracipate ...
Page 1. Book Reviews 929 religious history and sets the stage for Grodzins's upcoming volume... more Page 1. Book Reviews 929 religious history and sets the stage for Grodzins's upcoming volume on the second phase of Parker's career. doi:10.1093/jaarel/lfi097 Christopher H. Evans Colgate Rochester Crozer Divinity School ...
Contemporary Sociology: A Journal of Reviews, 2008
Page 1. 126 Inequalities Vargas presents fascinating portraits of four groups: women with drug pr... more Page 1. 126 Inequalities Vargas presents fascinating portraits of four groups: women with drug problems, ac tivists who fight against police brutality, for mer gang members who try to maintain a truce between the Bloods and the Crips, and musicians who perform in local clubs. ...
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