From the late nineteenth century, Japan sought to incorporate the Korean Peninsula into its expanding empire. Japan took control of Korea in 1910 and ruled it until the end of World War II. During this colonial period, Japan advertised as a national goal the assimilation of Koreans into the Japanese state. It never achieved that goal. Mark Caprio here examines why Japan's assimilation efforts failed. Utilizing government documents, personal travel accounts, diaries, newspapers, and works of fiction, he uncovers plenty of evidence for the potential for assimilation but very few practical initiatives to implement the policy. Japan's early history of colonial rule included tactics used with peoples such as the Ainu and Ryukyuan that tended more toward obliterating those cultures than to incorporating the people as equal Japanese citizens. Following the annexation of Taiwan in 1895, Japanese policymakers turned to European imperialist models, especially those of France and England, in developing strengthening its plan for assimilation policies. But, although Japanese used rhetoric that embraced assimilation, Japanese people themselves, from the top levels of government down, considered Koreans inferior and gave them few political rights. Segregation was built into everyday life. Japanese maintained separate communities in Korea, children were schooled in two separate and unequal systems, there was relatively limited intermarriage, and prejudice was ingrained. Under these circumstances, many Koreans resisted assimilation. By not actively promoting Korean-Japanese integration on the ground, Japan's rhetoric of assimilation remained just that.

In this book, Richard S. Kim examines the central role played by immigrants in the independence movement that sought to liberate Korea from Japanese colonization. Regarding Japanese rule as illegitimate, Koreans in and out of the Korean peninsula viewed themselves as a stateless people. Their independence activities had to be carried out from abroad, creating conditions for the emergence of a diasporic nationalism. Using English and Korean language sources, Kim traces how Koreans in the United States articulated visions of national sovereignty, drawing particularly on American political rhetoric and symbolism, and increasingly relied on U.S. state power to mobilize international support for their cause. Their efforts to establish an independent homeland necessitated their participation in civic and political activities in the United States, engaging in organizational activity that led to the development of an ethnic consciousness and paradoxically established them as an American ethnic group. Ultimately, Kim argues, homeland nationalism was central to the assimilation of Korean immigrants as American ethnics, even as they were denied U.S. citizenship.

Elusive Belonging examines the post-migration experiences of Filipina marriage immigrants in rural South Korea. Marriage migration—crossing national borders for marriage—has attracted significant public and scholarly attention, especially in new destination countries, which grapple with how to integrate marriage migrants and their children and what that integration means for citizenship boundaries and a once-homogenous national identity. In the early twenty-first century many Filipina marriage immigrants arrived in South Korea under the auspices of the Unification Church, which has long served as an institutional matchmaker. Based on ethnographic fieldwork, Elusive Belonging examines Filipinas who married rural South Korean bachelors in the first decade of the twenty-first century. Turning away from the common stereotype of Filipinas as victims of domestic violence at the mercy of husbands and in-laws, Minjeong Kim provides a nuanced understanding of both the conflicts and emotional attachments of their relationships with marital families and communities. Her close-up accounts of the day-to-day operations of the state’s multicultural policies and public programs show intimate relationships between Filipinas, South Korean husbands, in-laws, and multicultural agents, and how various emotions of love, care, anxiety, and gratitude affect immigrant women’s fragmented citizenship and elusive sense of belonging to their new country. By offering the perspectives of varied actors, the book reveals how women’s experiences of tension and marginalization are not generated within the family alone; they also reflect the socioeconomic conditions of rural Korea and the state’s unbalanced approach to “multiculturalism.” Against a backdrop of the South Korean government’s multicultural policies and projects aimed at integrating marriage immigrants, Elusive Belonging attends to the emotional aspects of citizenship rooted in a sense of belonging. It mediates between a critique of the assimilation inherent in Korea’s “multiculturalism” and the contention that the country’s core identity is shifting from ethnic homogeneity to multiethnic diversity. In the process it shows how marriage immigrants are incorporated into the fabric of Korean society even as they construct new identities as Filipinas in South Korea.

With the steady increase in the number of Asian immigrants, our interest in Asian-American communities has intensified in recent years. While much has been written on the experiences of established immigrant communities such as the Chinese and the Japanese, little is yet known about the Korean Americans, one of today's fastest growing Asian-American minorities. This volume provides an overview of the history of Korean immigration to this country—from the first immigrants who arrived in Hawaii at the beginning of the century to the most recent waves of the 1980s and 1990s—and a detailed analysis of the main problems Korean Americans face in adjusting to life in their adopted country. The author collected most of his data through a questionnaire survey and case-study interviews, which provide lively, first-person accounts of the immigrant experience, focusing in particular on problems such as the language barrier, social isolation, family tension, and the challenge of earning a livelihood.

A “provocative and sweeping” (Time) blend of family history and original reportage that explores—and reimagines—Asian American identity in a Black and white world “[Kang’s] exploration of class and identity among Asian Americans will be talked about for years to come.”—Jennifer Szalai, The New York Times Book Review (Editors’ Choice) ONE OF THE BEST BOOKS OF THE YEAR: Time, NPR, Mother Jones In 1965, a new immigration law lifted a century of restrictions against Asian immigrants to the United States. Nobody, including the lawmakers who passed the bill, expected it to transform the country’s demographics. But over the next four decades, millions arrived, including Jay Caspian Kang’s parents, grandparents, aunts, and uncles. They came with almost no understanding of their new home, much less the history of “Asian America” that was supposed to define them. The Loneliest Americans is the unforgettable story of Kang and his family as they move from a housing project in Cambridge to an idyllic college town in the South and eventually to the West Coast. Their story unfolds against the backdrop of a rapidly expanding Asian America, as millions more immigrants, many of them working-class or undocumented, stream into the country. At the same time, upwardly mobile urban professionals have struggled to reconcile their parents’ assimilationist goals with membership in a multicultural elite—all while trying to carve out a new kind of belonging for their own children, who are neither white nor truly “people of color.” Kang recognizes this existential loneliness in himself and in other Asian Americans who try to locate themselves in the country’s racial binary. There are the businessmen turning Flushing into a center of immigrant wealth; the casualties of the Los Angeles riots; the impoverished parents in New York City who believe that admission to the city’s exam schools is the only way out; the men’s right’s activists on Reddit ranting about intermarriage; and the handful of protesters who show up at Black Lives Matter rallies holding “Yellow Peril Supports Black Power” signs. Kang’s exquisitely crafted book brings these lonely parallel climbers together and calls for a new immigrant solidarity—one rooted not in bubble tea and elite college admissions but in the struggles of refugees and the working class.

Mary Paik Lee left her native country in 1905, traveling with her parents as a political refugee after Japan imposed control over Korea. Her father worked in the sugar plantations of Hawaii briefly before taking his family to California. They shared the poverty-stricken existence endured by thousands of Asian immigrants in the early twentieth century, working as farm laborers, cooks, janitors, and miners. Lee recounts racism on the playground and the ravages of mercury mining on her father’s health, but also entrepreneurial successes and hardships surmounted with grace. With a new foreword by David K. Yoo, this edition reintroduces Quiet Odyssey to readers interested in Asian American history and immigration studies. The volume includes thirty illustrations and a comprehensive introduction and bibliographic essay by respected scholar Sucheng Chan, who collaborated closely with Lee to edit the biography and ensure the work was true to the author’s intended vision. This award-winning book provides a compelling firsthand account of early Korean American history and continues to be an essential work in Asian American studies.

Kwon explores how Korea's two major religious groups, Buddhists and Protestants, have emigrated and how their religious beliefs affect their adjustments after immigration. Kwon bases his study on a survey of 114 Korean congregations, participatory observation of a Buddhist temple and a Protestant church, and in-depth interviews with 109 devout immigrants. He finds that non-religious variables-urban background, educational level, and social class-have a greater effect on adjustment to the host society than religion does. Religious congregations promote members' social capital for adjustment, but at the same religious participation serves as a barrier to assimilation.