Since 1965 the Korean American population has grown to over one million people. These Korean Americans, including immigrants and their offspring, have founded thousands of Christian congregations and scores of Buddhist temples in the United States. In fact, their religious presence is perhaps the most distinctive contribution of Korean Americans to multicultural diversity in the United States. Korean Americans and Their Religions takes the first sustained look at this new component of the American religious mosaic. The fifteen chapters focus on cultural, racial, gender, and generational factors and are noteworthy for the attention they give to both Christian and Buddhist traditions and to both first&– and second-generation experiences. The editors and contributors represent the fields of sociology, psychology, theology, and religious ministry and themselves embody the diversities underlying the Korean American religious experience: they are Korean immigrants who are leaders in their fields and second-generation Korean Americans beginning their careers as well as leaders of both Christian and Buddhist communities. Among them are sympathetically analytical outside observers. Korean Americans and Their Religions is a welcome addition to the emerging literature in the sociology of &"new immigrant&" religious communities, and it provides the fullest portrait yet of the Korean religious experience in America.

Redraws old definitions of what it means to be religious and Asian American.

Contentious Spirits explores the role of religion in Korean American history during the first half of the twentieth century in Hawai'i and California. Historian David K. Yoo argues that religion is the most important aspect of this group's experience because its structures and sensibilities address the full range of human experience. Framing the book are three relational themes: religion & race, migration & exile, and colonialism & independence. In an engaging narrative, Yoo documents the ways in which religion shaped the racialization of Korean in the United States, shows how religion fueled the transnational migration of Korean Americans and its connections to their exile, and details a story in which religion intertwined with the visions and activities of independence even as it was also entangled in colonialism. The first book-length study of religion in Korean American history, it will appeal to academics and general readers interested in Asian American history, American religious history, and ethnic studies.

An introductory analysis of Korean American religious practices and community

The flux of Asian immigration over the last 35 years has deeply altered the United States' religious landscape. But neither social scientists nor religious scholars have fully appreciated the impact of these growing communities. And Asian immigrant religious communities are significant to the study of American religion not only because there are more than ten million Asian Americans. Asian American religions differ substantially from models drawn from European religions, pushing for new wider understandings. Religions in Asian America provides a comprehensive overview of the religious practices of Chinese, Filipino, Indian, Korean, Japanese, Vietnamese, Cambodian, and Laotian Americans. How these new communities work through issues of gender, race, transnationalism, income disparities and social service, and the passing along an ethnic identity to the next generation make up the common themes that reach across essays about the varying communities. The first sociological overview of Asian American religions, Religions in Asian America is necessary reading for those interested in Asians, ethnicity, immigration or religion in the United States.

In this book Ecklund widens the inquiry to look at how Korean Americans use religion to negotiate civic responsibility, as well as to create racial and ethnic identity. She compares the views and activities of second generation Korean Americans in two different congregational settings, one ethnically Korean and the other multi-ethnic. Surprisingly, she finds that the Korean churches de-emphasize ethnicity. They look like other evangelical congregations and are concerned about evangelizing in the context of providing social services. Multiethnic churches, in contrast, use evangelical Christianity to legitimate a political and social justice consciousness that values ethnic diversity and individualized understanding of faith in the context of a conservative Christianity. Korean Americans in both kinds of churches are deeply concerned about helping those in their local community, including non-Koreans and non-Christians. In multiethnic churches, however, Korean Americans also develop an awareness of local politics and a concern with social justice for other ethnic and racial minorities. Ecklund's work is based on ethnographic data from two congregations in one impoverished, primarily non-white city on the east coast, which provided the opportunity to compare how members of each practiced community service in the same urban context. She also conducted more than 100 in-depth interviews with Korean American members of these and seven other churches around the country, and draws extensively on the secondary literature on immigrant religion, American civic life, and Korean American religion.

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.