Journal articles on the topic 'Asian American churches'

AbstractThis 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 treated as inferior to their white peers, which has profound personal and social implications for them.

Social scientific research on American Christianity typically centers the experiences and practices of White American Christians and predominantly white Christian communities or churches. Asian American Christians remain more invisible than other racial minority Christians and their churches, especially in quantitative analyses. Researchers who aim to center Asian American Christianity face several challenges in developing a comprehensive quantitative empirical study of individual believers and churches. Practically, Asian American Christian surveys require multiple language translations and a wide array of outreach techniques to obtain a reasonably representative oversample. Substantively, survey questions on American Christianity often presume White American Christian categories, concepts, and frames—applying these without reflection could result in analytic findings that merely demonstrate how similar Asian American Christians are to their white counterparts. Asian American Christians diverge from the experiences of other American Christians drawing from diverse transnational resources, and the specific ways in which Asian Americans as a whole are positioned in the contemporary American racial order. Advancing an Asian American Christian—centered social scientific research program requires overcoming the present methodological obstacles and incorporating theoretical and theological insights from Asian Americanist scholars. This in turn will produce a new and unique body of research that should prove valuable for the continuance of Asian American Christian communities as well as other American Christian churches facing similar challenges.

Korean immigrants have continued to form Protestant churches in the US and to contribute to overseas missions. As the American-born second generation grows, however, ethnic congregations of Koreans are experiencing generational struggles. These new challenges represent the potential for Korean American churches to broaden their missionary perspective and empower their missionary practices. Through gathering and witnessing with the second generation, immigrant churches can transform their churches into missionary communities that evangelize and cooperate with other Asian Americans. Second-generation Christians can also lead the immigrant churches to reach other ethnic groups in the US beyond their Korean enclaves.

AbstractResearch consistently emphasizes the importance of religious institutions for influencing political action among Asian Americans. The social capital literature offers two theoretical explanations for why churches increase political activity: bridging capital between different groups and bonding capital among similar groups. The latter argues that individuals who attend racially homogeneous churches are more participatory. This paper expands on these accounts by examining another aspect of bonding. That is, how does similarity in political views among church members affect Asian Americans' political participation? Results from the 2016 Collaborative Multi-Racial Post-Election Survey show that Asian Americans who attend politically homogeneous churches are more likely to vote and participate in conventional activities. The effects of racial homogeneity are limited once taking political homogeneity into consideration. These findings provide evidence that political homophily within religious organizations may facilitate the bonding of social capital between racial/ethnic minorities, and this homophily is indeed salient to democratic participation.

Asian Americans constitute the largest group of new immigrants and the fastest growing ethnic group in the United States. While Asian American immigrants have experienced greater economic success than other minority groups, this has not necessarily led to greater political incorporation such as identification with a political party. Political parties have made little substantive outreach to Asian Americans, leaving a void in political socialization that other institutions, such as churches, have sought to fill. Yet the U.S. religious landscape is often quite different from that of Asian immigrants’ sending countries, providing opportunities for changes in religious identity through conversion. Leveraging data from the 2012 Pew Asian American Survey, we show that conversion from Buddhism to Christianity among Asian American immigrants facilitates the development of partisan political identities. We demonstrate that conversion functions as an adaptation in identity that helps facilitate subsequent changes in identity, such as the acquisition of partisanship.

Immigrant churches function as interpretive interstices, where assimilation strategies are adjudicated and clashing cultural norms negotiated. Addressing purported Asian American malaise vis-à-vis civic engagement, I propose a practical theology method that privileges interlocution between a scriptural hermeneutics of diaspora and certain insights from social science. In the case of Asian American Christianity, how might immigrant churches more faithfully seek the "city's" shalom? What resources are available to evangelical migrants—and their children—for helping define identity and sense of belonging in this (new) land? How might immigrant churches better serve their ethnic constituencies within the context of American civic society? Thoughtful appropriation of the mantle of exile on the part of immigrant Christians helps to theologize that space of perpetual foreignness within contemporary American society. Immigrant churches are called to foster exilic interpretive imaginaries, in order to discern divine agency and faithful human response within the very contexts where God has dispersed God's people. One such example of doing practical theology is here offered.

Previous studies have suggested that Americans who regularly attend church develop important civic skills which facilitate their participation in politics (e.g., see Verba et al. 1995). Churches were also heralded as important repositories of social capital, particularly for disadvantaged minority groups who have fewer opportunities to develop civic skills (Putnam 2000). Moreover, social capital theorists have argued that homogenous congregations foster the development of bonding (in-group) rather than bridging (out-group) social capital. One important fact, which has not been examined closely in the voting literature, is that American churches are still highly segregated by race/ethnicity according to a recent Gallup Poll (2004). Also unclear in the literature is the differential impact of bonding versus bridging social capital on political participation. Scholarship by Putnam (2000) and Gutmann (1998) suggests that heterogeneity within associational memberships is healthier for democratic citizenship than those with more homogenous memberships. This paper evaluates this claim and investigates whether or not bonding social capital fosters or discourages political participation for both white-majority voters and minorities. Using Bayesian statistical methods, this study, for the first time, conducted a national, cross-racial analysis of whites, Blacks, Latinos, and Asian Americans based on data from the General Social Survey (2002), National Election Studies (2000), and the Pilot National Asian American Political Survey (2001). The finding suggests that church attendance is significant and positively associated with voting participation among racial/ethnic groups that attend churches with mostly homogenous memberships. Contrary to the negative implications purported to stem from the "dark side" of social capital, the results of this research show that bonding social capital positively influences participation in politics. These findings lead to important implications for understanding the mobilization of immigrant communities, a group that political parties rarely attempt to mobilize (Kim 2007; Wong 2006).

Racism occurs in place. It is any place where human beings dwell such as a certain location, a house, or even a church. Racism is a lived experience that exposes the tragedy of hate and fear of the other. It pushes people into uncomfortable places. Asian Americans have built enclaves across the United States in order to maintain their cultural identity and help in resettlement. These ethnic enclaves have become, however, a way to silence and sideline Asians from the racial debates that has traditionally pitted blacks and whites for centuries. Asians have "assimilated" well into the dominant white culture but have not been completely accepted instead they continue to experience discrimination and prejudices. Even in the Church, Asian American Catholics struggle for recognition of their contribution and participation. The process of reconciliation that Robert J. Schreiter has elaborated provides an opportunity for Asian American Catholics to engage in the racial conversation while improving the Church's place in healing racism.

In 2004, a group of American women were challenged by the vision of designing spiritual formation curricula for women in China who were serving as leaders in their churches. This article describes the highly relational context from which the curricula came, and the premises that informed the design of the curricula based on two series of five retreats each held within fifteen months. In addition, the methods by which the curricula are regularly evaluated in order to meet the current needs of the women in China are described. The results have been ongoing use of the curricula since 2007 with documented positive effect upon the women of China, samples of which are included in the article. The curricula will continue to be in use in China and in other Asian nations as opportunity presents itself.

AbstractThe National Latino and Asian American Study (NLAAS, 2002–2003, n =2095) indicated that Asian-Americans (AA) use mental health services less frequently than the general population (8.6% vs. 17.95%). Even AA who have been diagnosed with mental health disorders use mental health services less frequently than their non-AA counterparts (34.1% versus 41.1%)2. AA in Riverside County count for 7.4% of the population, or about 181,356 individuals, according to the 2018 census estimates. The objective of the study is to examine and compare rates of utilization of mental health services by AA specifically in the Riverside County setting. This study utilizes data on patients’ ethnicity, age, gender, and diagnosis as collected annually by the Riverside County Department of Mental Health from the fiscal year of 2017–2018. It compares the prevalence of psychiatric disorders and the rate of utilization of mental health services by AA in the county to the data collected by the NLAAS. The total number of AA using mental health services in Riverside County is 669, which totals 1.73% of all individuals accessing the same services. The number of AA using mental health services represented 0.45% of the total AA population in Riverside County. AA in Riverside County are utilizing MH services even less than the national rates (0.45% vs 8.6% nationally from NLAAS data). The gap in care illustrated by these results exemplifies not only the disparity in utilization of MH services seen in this particular ethnic group, but portrays the stagnant results from Riverside County s attempts to address this issue. Possible reasons for the disparity include lack of access, stigma, recovery, migration, and a lack of culturally-competent care. A reimagined outreach initiative may help to better address this issue. Riverside County already has implemented an AA Task Force, holds health fairs at local churches in the communities, supports a UCR School of Medicine student-run free clinic, and is active in NAMI events.

Introduction Vancouver Coastal Health Authority’s Healthy Living Program implemented this pilot study to test and validate the Canadian Diabetes Risk Assessment Questionnaire (CANRISK) developed by the Public Health Agency of Canada as a screening tool for undiagnosed type 2 diabetes mellitus (DM) and prediabetes. Key objectives were to test the feasibility and acceptability of screening urban ethnic groups using the CANRISK, increase awareness of risk factors for DM and preDM and develop resources for lifestyle change. Methods The study recruited participants through community groups and churches, intraorganizational emails, primary care clinics and word of mouth. They completed the CANRISK and an oral glucose tolerance test (OGTT) either individually or as part of a group. Groups received a brief diabetes prevention information session. Documents to support lifestyle change were distributed to all participants. Results Participants (n = 556) were recruited among East Asian, Caucasian, South Asian and Latin American ethnic groups. Of these, 17% had OGTT results in the preDM range and 3% in the DM range. Over 90% of participants reported that the CANRISK wording was clear and that they had received useful information about lowering their diabetes risk. Conclusion The benefit of using an OGTT was in identifying 11% of the sample of participants who had impaired glucose tolerance (IGT) and did not show abnormal fasting plasma glucose (FPG) results. All participants with abnormal laboratory results were provided with follow-up educational interventions in their own language.

AbstractObjectiveThe Hmong are a growing population of South-East Asian immigrants with increasing rates of obesity and diabetes, yet little is known about their dietary consumption patterns. The present study aimed to investigate the dietary intake of Hmong children and whether acculturation and/or time lived in the USA influences dietary intake, BMI and nutritional status.DesignTwo 24 h dietary recalls were collected on non-consecutive days using the multiple-pass interviewing method and were averaged. Heights and weights were measured, from which BMI was calculated. An acculturation score was computed.SettingSchools, churches, Hmong organizations, and community centres.SubjectsThree hundred and thirty-five Hmong children aged 9–18 years from Twin Cities, Minnesota, USA.ResultsApproximately half of our participants were either overweight or obese. US-born children were significantly heavier, taller, had a higher BMI, and in general consumed more energy, saturated fat and Na than those who were born in Thailand/Laos and were living in the USA for <5 years. Children who were more acculturated to US norms including language use, social connections and dietary habits had higher BMI-for-age and consumed significantly more saturated fat, trans fatty acids, Na and Ca compared with their less acculturated counterparts.ConclusionsDiets of most Hmong children appear below the recommendations for fibre, vitamins A, D and E, Ca, P, Mg and K, and are higher in fats, sugars and Na. Living in an obesogenic US environment is a probable reason for poor dietary quality of Hmong and may be a contributing factor to the rising rates of obesity and diabetes in this population.

The story of the Issei — the 100,000 Japanese immigrants who traveled to Hawaii and the United States during the turn of the 20th century — is an epic of survival amid hardship. Through the efforts of labor contractors backed by the Japanese consulate, the majority of the newcomers were recruited to undertake heavy labor on Hawaiian plantations. Others settled on the mainland, predominantly on the nation's Pacific Coast, where they worked as farmers, fishermen, railroad workers, and agricultural laborers. Smaller contingents of students, artists, and professionals also crossed the ocean and scattered through the United States. As the immigrants became established, many brought over “picture bride” wives and started families. Through careful saving of wages and communal self-help, numerous immigrant laborers bought farms and established small businesses, churches, and community institutions. At the same time, they were victimized by widespread racial prejudice and discriminatory legislation. Like other Asian immigrants, they were barred from naturalization by federal law, and therefore from voting, and in many states the Issei were forbidden to marry whites or to practice certain professions. In Hawaii, the white planter class limited educational opportunity and kept Issei in menial labor positions. On the West Coast, white laborers and political leaders, who rigidly excluded Asian workers from unions, organized movements to exclude the Issei from residence on the grounds that they depressed wage scales through their willingness to work for lower pay. Following the “Gentlemen's Agreement” of 1907–8, the entry of Japanese laborers into the country was largely restricted. Shortly thereafter, in response to demands by white farmers enraged by competition from their Issei counterparts, California and neighboring states enacted alien land acts, which forbade all Japanese and other “immigrants ineligible to citizenship” from owning agricultural land. As a result, the Issei were forced to take short-term leases on land or to put their holdings in the names of white colleagues or of their own children, the Nisei (American-born citizens of Japanese ancestry). Exclusionist pressure, founded on nativist opposition to the alleged racial danger posed by the Issei to the American population, flared up again following World War I and climaxed in the Immigration Act of 1924, which outlawed all Japanese immigration to the United States.

This piece outlines the importance of the Asian American Movement (AAM) for the church and for the field of Asian American theology and ongoing discussions thereof. It contextualizes the AAM in a particular demographic moment when US-born Asian Americans outnumbered immigrants for the first and only time in American history. Using the example of Japanese American Methodist clergy active in the AAM, it considers how their experiences of state-sponsored incarceration shaped a firm belief that ethnic and racial identity should inform how church leaders do ministry, teach the Bible, and engage society. In particular, their incarceration experiences cemented a lifelong commitment to justice and to the liberation of oppressed peoples both in the USA and overseas.

“Throughout Western history, the authority of the Bible has been predicated upon the tacit assumption of the preeminence of European cultures as somehow the most suitable and, thus, the most reliable ‘bearers of the tradition'—a tradition that has been passed on and otherwise shared with the Americas and Asia. Especially in the modern period, the attitude developed that African Americans, Afro-Asiatics, Asians, and Hispanics were quite secondary to the ancient biblical narratives. The Europeans and Euro-American church and academy historically and unevenly struggled to speak and, sometimes, to write with a vision of universalism and inclusiveness, but, actually, the church and academy thought and practiced particularity and exclusiveness without reference to the authority of what the biblical authors thought or did in their ancient contexts. Recent studies, however, help us to appreciate the biblical world as being, as one title indicates, Before Color Prejudice.”

One fairly obvious difference between this paper and those you have heard so far is that liberation theology, whatever it means, is still being discussed, attacked, caricatured, and defended with great vehemence and passion. The theme does not possess the completeness and neatness that historians prefer. It sprawls and proliferates. The bibliography is immense. We have already reached the stage of the overarching survey. D. W. Ferm has provided a 150-page summary with a helpful ‘reader’ for the use of college students. Ferm’s survey includes African and Asian theologians as well as Latin Americans. I can understand his desire to include Archbishop-elect Desmond Tutu in South Africa and to provide some hints as to why President Marcos could be deposed in the Philippines. And there is indeed a body called the Ecumenical Association of Third World Theologians—its unfortunate acronym is EATWOT—which gives some substance to this universalizing claim. But I am going to confine myself to Latin America because it was there that the ‘option for the poor’ was first spoken about. The date was 1968. CELAM, the regional association of Latin American Bishops, met at Medellin in Colombia in August. Pope Paul VI was present, and was the first Pope to kiss the soil of Latin America. There was a feeling abroad that at the Second Vatican Council, which had ended three years before, an essentially European agenda concerned typically with ecumenism and Church structures (collegiality) had prevailed; the Council had yet to be ‘applied’ to the Latin American situation. One phrase, however, provided a stimulus and a starting-point. Gaudium etSpes, the pastoral constitution on the Church in the World of Today, begins with the ringing assertion that ‘the joys and the hopes, the griefs and the anxieties of the people of this time, especially those who are poor or in any way afflicted, these too are the joys and hopes, the griefs and anxieties, of the followers of Christ’.

In 1571 the founding of Manila made possible regular transpacific trade and thus forged the missing link in the global trade network. American interest in China and Japan soared to new heights. In the next two centuries this attraction fuelled other globalizing exchanges—parallel to the commercial ties—across the Pacific. Thousands crossed the ocean to create the America’s first Asian diaspora communities, and Mexico became Europe’s clearinghouse for information about Asia. The most intense connection was missionary, for churchmen in America worked with one eye relentlessly turned to East Asia and dreamed of the possibility of evangelization, and of its alluring dangers. These exchanges, and the attendant expanding mental horizons, evince enough similarities with modern globalization to warrant incorporation into that concept.

AbstractAs liberation theology spread across the globe in the seventh and eighth decades of the twentieth century, the need was felt for mutual learning and teaching among its proponents in various continents. The Ecumenical Association of Third World Theologians (EATWOT) was founded at Dar Es Salaam, Tanzania, in 1976 to facilitate such a dialogue. This article explores the ways in which the thought of Ignacio Ellacuría, S.J., (a Spanish philosopher and theologian who was murdered in El Salvador in 1989) and Asian liberation theology can enrich each other.After situating Ellacuría, especially his activities as rector of the Jesuit University of Central America, in the context of political and military conflicts of El Salvador, the essay expounds Ellacuría's philosophy of realidad historica, his theology of the People of God as el pueblo crucificado, and his understanding of a Catholic university as a “social force,” and shows how these three ideas can enrich Asian liberation theology. The essay then presents Asian liberation theology in the socio-political and religious contexts of Asia and explains how it can enrich Ellacuría's thought and by extension Latin American liberation theology in three areas: theological method, through the use of non-Christian religious sources, especially popular religion; theology of liberation, by attending to the efforts of non-Christian activists for justice and peace; and a new way of being church, through a triple dialogue: dialogue with the Asian people, especially their poor; dialogue with Asian cultures; and dialogue with Asian religions.

Background The diverse Asian American population has been impacted by the COVID-19 pandemic, but due to limited data and other factors, disparities experienced by this population are hidden. Objective This study aims to describe the Asian American community’s experiences during the COVID-19 pandemic, focusing on the Greater San Francisco Bay Area, California, and to better inform a Federally Qualified Health Center’s (FQHC) health care services and response to challenges faced by the community. Methods We conducted a cross-sectional survey between May 20 and June 23, 2020, using a multipronged recruitment approach, including word-of-mouth, FQHC patient appointments, and social media posts. The survey was self-administered online or administered over the phone by FQHC staff in English, Cantonese, Mandarin, and Vietnamese. Survey question topics included COVID-19 testing and preventative behaviors, economic impacts of COVID-19, experience with perceived mistreatment due to their race/ethnicity, and mental health challenges. Results Among 1297 Asian American respondents, only 3.1% (39/1273) had previously been tested for COVID-19, and 46.6% (392/841) stated that they could not find a place to get tested. In addition, about two-thirds of respondents (477/707) reported feeling stressed, and 22.6% (160/707) reported feeling depressed. Furthermore, 5.6% (72/1275) of respondents reported being treated unfairly because of their race/ethnicity. Among respondents who experienced economic impacts from COVID-19, 32.2% (246/763) had lost their regular jobs and 22.5% (172/763) had reduced hours or reduced income. Additionally, 70.1% (890/1269) of respondents shared that they avoid leaving their home to go to public places (eg, grocery stores, church, and school). Conclusions We found that Asian Americans had lower levels of COVID-19 testing and limited access to testing, a high prevalence of mental health issues and economic impacts, and a high prevalence of risk-avoidant behaviors (eg, not leaving the house) in the early months of the COVID-19 pandemic. These findings provide preliminary insights into the impact of the COVID-19 pandemic on Asian American communities served by an FQHC and underscore the longstanding need for culturally and linguistically appropriate approaches to providing mental health, outreach, and education services. These findings led to the establishment of the first Asian multilingual and multicultural COVID-19 testing sites in the local area where the study was conducted, and laid the groundwork for subsequent COVID-19 programs, specifically contact tracing and vaccination programs.

No churchgoer born before 1960 can forget the childhood thrill of hearing a missionary speak in church. The missionary arrived in native dress to thank the congregation for its support and, after the service, showed slides in the church hall. The audience sat transfixed, imagining what it might be like to eat termites in Africa, or beg on the streets in India, or study the Bible in a refugee camp. The usually mundane Sunday service became exotic and exciting, as the world beyond the United States suddenly seemed real. In an age before round-the-clock television news, and the immigration of Asians and Latin Americans even to small towns in the Midwest, the missionary on furlough was a major link between the world of North American Christians and the rest of the globe.

One of the most significant consequences of Vatican II has been the worldwide effort at inculturation and contextualization of the Christian tradition, particularly at the level of foundational theology and method.This process implies drawing on the unique patterns of thought, social structures, cultural narratives, and rituals to develop new theological and pastoral sensibilities.This process, termed “prophetic dialogue” by Steve Bevans and Roger Schroeder,[1] seems to be dramatically underway practically everywhere in the Roman Catholic world except, most notably, in the United States.While Hispanics/Latin@s, African Americans, Asian Americans, feminists, etc., have continuously served with an awareness of the need for contextualization, Euro-American academic and ecclesial theology has largely failed to analyze, articulate, and critique its own US cultural context and to engage it in a serious evangelical and theological dialogue. In this article, I propose to offer what I believe are four significant insights about to the task of inculturation/contextualization as it relates particularly to Euro-American theology in the church and academy in the coming decade.[1] Stephen B. Bevans And Roger P. Schroeder, Constant in Context: A Theology of Mission for Today, Maryknoll, NY: Orbis Books, 2004, 385-95.See also Bevans and Schroeder, Prophetic Dialogue: Reflections on Christian Mission Today, Maryknoll, NY: Orbis Books, 2011.

The latest United States Conference of Catholic Bishops’ document on racism, Open Wide Our Hearts, prompted numerous criticisms. This article argues that US Catholic bishops’ statements on racism from 1958 to 2018 all too often present an image of the church in which Black, Latinx, Asian, and American Indian identities are spatially and socially the exterior, thereby constructing a white ecclesiology.

This article addresses the geo-eschatological ideologies associated with Mormonism. Recent scholarship points to the significance of geopolitical thought within religion to society’s broader geopolitical inclinations. This article reports on a survey of 817 Mormon university students’ geographical/political/social expectations for the “Last Days.” Results show confidence in their church’s institutional and doctrinal roles, but ambivalence toward various geopolitically laden popular discourses in Mormonism and Christianity. American respondents have higher levels of certain types of ideological and geopolitical concern than do their Asian and Pacific Islander counterparts. Cleavages in respondents’ social and geopolitical thought show important associations with ideological variation.

As forensic consultants in the areas of Human Factors and Safety, the authors have frequently been asked to testify on cases concerning the “reasonableness of conduct” and assumption of risk of plaintiffs and defendants. The principal goal of this study is to determine whether there are differences in risk-perception among various racial and cultural groups. Participants in the study identified themselves as either Caucasian, Mexican-American, Asian-American, or African-American. Risk perception was measured with a survey designed specifically for this research, which included items generated from activities that resulted in accidents frequently investigated by the authors. Subjects were selected from intact church congregations and ethnically identified social clubs. The independent variable in this study was the cultural or ethnic identity of the subjects. The dependent variable was risk perception. Using an ANOVA, cultural differences were found. Consistent with past research, women were found to perceive higher risk. Level of education was not found to be related to risk perception.

AbstractSocialist regimes lead by the Soviet Union were one of the great experiments for human life “without religions”. In Mongolia, as in other socialist countries, modernity was constructed by expelling religious practices from the sphere of everyday life in the name of atheism. However, modernity has never completely succeeded in fully establishing secularization anywhere in the world, and the phenomena of magico-religious practices continue and even are rampant, not least behind the facades in post-socialist countries. In other words, it can be said that the affiliation between secularization, de-sacralization, and modernity, which many scholars imagined, was just fantasy. Following the way in which Talal Asad examines the “novel” form of secularism present in Euro-American societies, it becomes quite easy to understand that socialist modernity was formulated as the “novel secular” by the Soviet Union. While examining Soviet-style atheism or Soviet-formed secularization, we need to rethink the practices that are “in between” the religious and the secular. Mongols have been practicing religion secularly. We see this in how selecting reincarnated lamas has been a political act, and in the way they have been practicing secular politics so religiously – for example, the importance of fortune telling and shamanism in political decision-making. Further, we need to note that the socialist expulsion of institutional aspects of religions such as churches, clergies, and religious scriptures resulted in the spread of magical/occult practices. In this paper we explore Mongol practices that are in between the religious and the secular by examining Buddhist practices in Zavkhan Province, where people maintained strong worship for reincarnated lamas secretly and in disguise during the socialist era.

Abstract John Wesley (1703-91）is known as the founder of Methodism in his time of Oxford University’s Scholar. However, about his Methodical religious theory, he got more spiritual and important influence from other continents not only Oxford in Great Britain but also Europe and America. Through Wesley’s experience and awakening in those continents, Methodism became the new religion with Revival by the spiritual power of “Holy Grail”. By this research using Multidisciplinary approach about the study of Legend of Holy Grail’s Knight, - from King Arthur and Knights of the Round Table in the Medieval Period, and in 18th century Wesley, who went to America in the way on ship where he met the Moravian Church group also called Herrnhut having root of Pietisms, got important impression in his life. After this awakening, he went to meet Herrnhut supervisor Zinzendorf (1700-60) in Germany who had root of a noble house in the Holy Roman Empire, - and to Legend of Holy Grail’s Knight Opera “Parsifal” by Richard Wagner at Bayreuth near Herrnhut’s land in the 19th century, Wesley’s Methodism is able to reach new states with the legend, such as the historical meaning of Christianity not only Protestantism but also Catholicism. I wish to point out Wesley’s Methodism has very close to Legend of Holy Grail’s Knight. In addition, after the circulation in America, in the late 19th century Methodism spread toward Africa, and Asian Continents. Especially in Japan, by Methodist Episcopal Church South, Methodism landed in the Kansai-area such international port city Kobe. Methodist missionary Walter Russel Lambuth (1854-1921) who entered into Japan founded English schools to do his missionary works. Afterward, one of them became Kwansei-Gakuin University in Kobe. Moreover, Lambuth such as Parsifal with Wesley’s theories went around the world to spread Methodism with the Spirit’s the Legend of Holy Grail’s Knight as World Citizen.

AbstractIn Nostra Aetate – one of the 16 documents of the Second Vatican Council – the Catholic Church firmly declares: 'The Catholic Church rejects nothing of what is true and holy in other religions⃜ The Church, therefore, urges all her sons and daughters to enter with prudence and charity into discussions and collaboration with members of other religious faith traditions…; (cf. NA. 2). The so-called 'other religions' as stated by Nostra Aetate includes traditional religion in the form of ancestral veneration. It is still widely and popularly practiced by Christians of various ethnic groups in Asia and Africa as well as in other parts of the world – Latin America, Melanesia and Australia (the Aborigines). Despite the suppression and expulsion done in the past, this religious tradition is still able to survive and continue to demonstrate its vital force in the lives of many Asians and Africans, including those who have embraced the Christian faith. In this article we argue that ancestral veneration does not contradict the Christian faith. It has a place in the Christian faith and should be incorporated into, at least, in Catholic Christian devotion.

AbstractOne of the most distinctive movements within Christian theology to have emerged over the past generation has been the various theologies of liberation which originated in Latin America but which now span a diversity of styles, including feminist and womanist, Black, Asian and lesbian/gay/bisexual and transgendered (LGBT) theologies. All theologies of liberation purport to give a voice to the experiences of those formerly silenced or marginalized by society and/or the Church. This is essentially an issue of power, since one of the authenticating marks of such theologies is the extent to which they enable such groups to move from powerlessness to empowerment. Yet theologies of liberation also represent, potentially, another redistribution of power, by enabling previously excluded groups to bring their interpretations and testimonies into theological discourse. This article examines the background to this intersection of power and knowledge in theology, and asks how public theology might assist such a process of theological empowerment.

This paper has argued that over some four decades the Catholic charismatics have been pulled in different directions regarding their political views and allegiances and that this is a result of contrasting dynamics and competing loyalties which renders conclusions as to their political orientations difficult to reach. To some degree such dynamics and competing loyalties result from the relationship of the charismatics in the Roman Church and the juxtaposition of the Church within USA politico-religious culture. In the early days of the Charismatic Renewal movement in the Roman Catholic Church the ‘spirit-filled’ Catholics appeared to show an indifference to secular political issues. Concern with spiritually renewing the Church, ecumenism and deep involvement with a variety of ecstatic Christianity drove this apolitical stance. If anything, as the academic works showed, the Catholic charismatics seemed in some respects more liberal than their non-charismatic counterparts in the Church. To some extent this reflected their middle-class and more educated demographic features. More broadly they adopted mainstream cultural changes while remaining largely politically inactive. As they grew closer to their Protestant brethren in the Renewal movement Catholic neo-Pentecostals tended to express more conservative views that were then part of the embryonic New Christian Right - the broad Charismatic movement becoming more overtly politicised in the 1980s. Somewhat later the Catholics were being pulled towards the traditional core Catholicism at a time the Renewal movement found itself well beyond its peak and influence in the mainstream denominations including the Roman Church. The Catholic charismatics were ‘returning to the fold’. During this period too the New Christian Right increased its attempt to marshal a broad coalition of conservative minded Protestants and Catholics. Throughout the 1980s and 1990s this proved to be largely ineffectual. The 2004 American Presidential election saw the initiation of the second office of George Bush. It seems clear that without the support of the New Christian Right - fundamentalist, Evangelicals, Pentecostals, charismatics - the victory would not have been secured. Based on research in South Carolina, however, suggests that the CR continues to be inwardly split and quarrels with other wings of the Republican Stephen J. Hunt: BETWIXT AND BETWEEN: THE POLITICAL ORIENTATIONS OF ROMAN CATHOLIC NEO-PENTECOSTALS • (pp. 27-51) THE CONTEMPORARY ROMAN CATHOLIC CHURCH AND POLITICS 49 Party, particularly business interests are evident.59 It is also apparent that into the twenty-first century there has proved to be an uneasy alliance in the New Christian Right, threatening to split along lines already observable in the 1970s and 1980s. For one thing the some of the political and social, if not moral teachings of the Catholic Church are at variant with such organizations as the Christian Coalition. The re-invention of the New Christian Right has not fully incorporated conservative Catholics nor Catholic charismatics. A further dynamic is that lay Catholics, charismatics or otherwise, have increasingly adopted a ‘pick and choose’ Catholicism in which there is a tendency to exercise personal views over a range of political issues irrespective of the formal teachings of the Church. To conclude, we might take a broader sweep in our understanding of the role of Catholicism in USA politics, in which the Catholic charismatics are merely one constituency. Recent scholarly work has pointed to the often under-estimated political influence of Roman Catholics in the USA. Genovese et al.60 show how today, as well as historically, Catholics and the Catholic Church has played a remarkably complex and diverse role in US politics. Dismissing notions of a cohesive ‘Catholic vote,’ Genovese et al. show how Catholics, Catholic institutions, and Catholic ideas permeate nearly every facet of contemporary American politics. Swelling with the influx of Latino, Asian, and African immigrants, and with former waves of European ethnics now fully assimilated in education and wealth, Catholics have never enjoyed such an influence in American political life. However, this Catholic political identity and engagement defy categorization, being evident in both left-wing and right-wing causes. It is fragmented and complex identity, a complexity to which the charismatics within the ranks of the Catholic Church continue to contribute.

Church (2000) discussed a possible integration of trait and cultural psychology perspectives, two dominant theoretical approaches in the study of culture and personality. In this article, I summarise the results of cross‐cultural studies we have conducted to test elements of this integrated perspective, discuss prospects for an integrated approach, and note future research needs. The studies address the measurement of implicit theories regarding the traitedness versus contextuality of behaviour; culture, method, and the content of self‐concepts; culture and explanations of everyday behaviours; accuracy and self‐enhancement in trait assessments; cross‐role consistency and its relation to adjustment; and cross‐situational consistency and trait prediction of daily behaviour. Our results, and those of other researchers, indicate that an integration of trait and cultural psychology perspectives has potential. However, some findings suggest that cultural psychology hypotheses may be more consistently supported in comparisons of Americans with selected Asian cultures than in comparisons of individualistic and collectivistic cultures more generally. Thus, an integrated perspective may need to be recast using theoretical perspectives that go beyond individualism–collectivism. Copyright © 2009 John Wiley & Sons, Ltd.

The purpose of this paper is to discuss comparatively Hawthorne&rsquo;s The Scarlet Letter and Waliullah&rsquo;s Tree Without Roots to address the social and religious challenges behind the psychology of a man. Dimmesdale and Majeed are not hypocritical. Nathaniel Hawthorne is an important American novelist from the 19th century, while Syed Waliullah is a famous South Asian novelist from the 20th century. Despite being the authors of two different nations, there is a conformity between them in presenting the vulnerability of Dimmesdale and Majeed in their novels. Whether a religious practice or not, a faithful religion is a matter of a set conviction or a force of omnipotence. If a man of any class in an unfixed socio-religious environment finds that he is unable to survive financially or to fulfill his latent propensity, he subtly plays with that fixed belief. In The Scarlet Letter, the Puritan Church minister, Arthur Dimmesdale cannot publicly confess that he is also a co-sinner of Hester&rsquo;s adultery in Salem. In Tree Without Roots, Majeed knows that the &lsquo;Mazar of Saint Shah Sadeque&rsquo; is a lie to the ignorant people of Mahabbatpur. There is also a similarity, however, between Dimmesdale and Majeed. They understand the cruelty of man-made, unsettled social and religious verdicts against a man&rsquo;s emotional and physical needs. So, despite suffering from inner torment against goodness and evil, they are not willing to reveal their truth of wrongdoing in public action to save their status as well to survive.

Etnis Tionghoa adalah bagian dari keanekaragaman bangsa ini. Meski berkali-kali hal ini coba disangkali dan mungkin hendak dihapuskan dari kenyataan bangsa ini, etnis Tionghoa adalah bagian yang tidak terpisahkan dari negeri ini. Etnis Tionghoa bukan orang asing di negeri ini. Etnis Tionghoa juga adalah salah satu pemilik sah sekaligus pendiri bangsa ini. Gereja-gereja Kristen Tionghoa harus menyadari benar kenyataan tersebut. Sebagai bagian dari keseluruhan etnis Tionghoa di Indonesia, gereja-gereja Kristen Tionghoa adalah juga pemilik sah dan sekaligus pendiri bangsa ini. Kesadaran ini perlu dipupuk dan diperkuat dalam ingatan orang-orang Kristen Tionghoa agar di tengah-tengah berbagai luka sejarah yang dipikulnya, gereja-gereja Kristen Tionghoa dapat menjadi alat Tuhan menyembuhkan keutuhan hidup bangsa yang terus bergumul dengan keanekaragamannya ini. Di tengah bangsa yang terus berjuang untuk menjadi bangsa yang menerima etnis Tionghoa sebagai pemilik sah dan pendiri bangsa ini, gereja-gereja Tionghoa mendapat kesempatan istimewa untuk menjadi zona rekonsiliasi antar-etnis, khususnya di antara etnis Tionghoa dan non-Tionghoa. Kalau demikian maka pertanyaan selanjutnya yang penting untuk didiskusikan adalah: Bagaimana caranya? Bagaimana caranya supaya gereja-gereja Kristen Tionghoa dapat berperan menjadi alat Tuhan yang membawa kesembuhan kepada hidup bangsa ini? Dalam bagian ini saya akan mendiskusikan apa yang saya sebut jemaat multikultural. Untuk maksud itu, saya akan mengajak kita melihat terlebih dahulu apa yang dikatakan Alkitab mengenai jemaat multikultural, selanjutnya kita akan melihat beberapa gagasan sejenis yang telah diungkapkan oleh beberapa orang. Pertama-tama saya akan mengangkat pemikiran Andrew Sung Park, profesor teologi di United Theological Seminary, Dayton, Ohio, dalam bukunya Racial Conflict & Healing: An Asian-American Theological Perspective. Selanjutnya saya akan mengangkat hasil penelitian gereja-gereja di AS yang dilakukan oleh sebuah tim dari Emory University, yang dipimpin oleh Charles R. Foster dan Theodore Brelsford dan dibukukan dalam buku We Are the Church Together: Cultural Diversity in Congregational Life. Terakhir saya akan membahas sedikit salah satu dokumen penting Presbyterian Church in the United States (PCUSA) tentang visi mereka menjadi gereja multikultural dan dibukukan dalam buklet yang berjudul “Living the Vision: Becoming A Multicultural Church.” Di bagian akhir, berangkat dari diskusi di bagian sebelumnya, saya akan coba tunjukkan bagaimana jemaat multikultural dapat menjadi alat yang sangat efektif membawa kesembuhan kepada luka-luka disintegrasi bangsa ini dan selanjutnya beberapa gagasan tentatif tentang bagaimana jemaat multikultural dapat diwujudkan dalam gereja-gereja Tionghoa masa kini.

AbstractDefining the terms "Pentecostal" and "Charismatic" is a significant issue in the study of global Pentecostalism, but is not easily achieved. A clear sense of identity hinders Pentecostals from being truly ecumenical. Diversity is a primary defining issue for Pentecostal identity, although some self-definitions by Pentecostals attempt to demonstrate "distinctiveness" and create unnecessarily strained relationships with other Christians. An inclusive definition should be adopted in order to avoid both the bigotry of excluding those who do not agree with a particular understanding ofthe Scriptures and the triumphalism ofthose who boast about the growth of their own movement. Global statistics of the strength of Pentecostalism are conditioned by the authors' interpretations of their own categories. Most of the halfbillion people quoted in these statistics are not classical Pentecostals, and are predominantly Africans, Latin Americans and Asians, among whom the greatest expansion of the movement has occurred. Adopting an inclusive definition of "Pentecostal/Charismatic" will maximize the opportunities for ecumenism. Pentecostalism has contributed to nearly as many different divisions as it took the rest of the church a millennium to produce; yet Pentecostalism is both ecumenical and multicultural. If the terms are best understood as referring to those movements with an emphasis on the experience of the power ofthe Holy Spirit with accompanying manifestations of the imminent presence of God, the recognition of the unifying experiences of the Spirit has enormous potential for genuine ecumenical encounters.

David K. Dunaway and Willa K. Baum, eds. Oral History: An Interdisciplinary Anthology. Nashville: American Assocation for State and Local History, 1984. Pp. xxiii, 436. Paper, $17.95 ($16.15 to AASLH members); cloth $29.50 ($26.95 to AASLH members). Review by Jacob L. Susskind of The Pennsylvania State University at Harrisburg. Salo W. Baron. The Contemporary Relevance of History: A Study in Approaches and Methods. New York: Columbia University Press, 1986. Pp. viii, 158. Cloth, $30.00; Stephen Vaughn, ed. The Vital Past: Writings on the Uses of History. Athens: The University of Georgia Press, 1985. Pp. 406. Paper, $12.95. Review by Michael T. Isenberg of the United States Naval Academy. Howard Budin, Diana S. Kendall and James Lengel. Using Computers in the Social Studies. New York and London: Teachers College Press, 1986. Pp. vii, 118. Paper, $11.95. Review by Francis P. Lynch of Central Connecticut State University. David F. Noble. Forces of Production: A Social History of Industrial Automation. New York and Oxford: Oxford University Press, 1984. Pp. xviii, 409. Paper, $8.95. Review by Donn C. Neal of the Society of American Archivists. Alan L. Lockwood and David E. Harris. Reasoning with Democratic Values: Ethical Problems in United States History. New York and London: Teachers College Press, 1985. Volume 1: Pp. vii, 206. Paper, $8.95. Volume 2: Pp. vii, 319. Paper, $11.95. Instructor's Manual: Pp. 167. Paper, $11.95. Review by Robert W. Sellen of Georgia State University. James Atkins Shackford. David Crocketts: The Man and the Legend. Chapel Hill: The University of North Carolina Press, 1986. Pp. xxv, 338. Paper, $10.95. Review by George W. Geib of Butler University. John R. Wunder, ed. At Home on the Range: Essays on the History of Western Social and Domestic Life. Westport, Connecticut: Greenwood Press, 1985. Pp. xiii, 213. Cloth, $29.95. Review by Richard N. Ellis of Fort Lewis College. Sylvia R. Frey and Marian J. Morton, eds. New World, New Roles: A Documentary History of Women in Pre-Industrial America. New York, Westport, Connecticut, and London: Greenwood Press, 1986. Pp. ix, 246. Cloth, $35.00. Review by Barbara J. Steinson of DePauw University. Elizabeth Roberts. A Woman's Place: An Oral History of Working-Class Women, 1890-1940. New York: Basil Blackwell, 1985. Pp. vii, 246. Paper, $12.95. Review by Thomas T. Lewis of Mount Senario College. Steven Ozment. When Fathers Ruled: Family Life in Reformation Europe. Cambridge, Massachusetts, and London: Harvard University Press, 1983. Pp. viii, 283. Cloth, $17.50; Paper, $7.50. Review by Sanford Gutman of State University of New York, College at Cortland. Geoffrey Best. War and Society in Revolutionary Europe, 1770-1870. New York: Oxford University Press, 1986. Pp. 336. Paper, $9.95; Brian Bond. War and Society in Europe, 1870-1970. New York: Oxford University Press, 1986. Pp. 256. Paper, $9.95. Review by Bullitt Lowry of North Texas State University. Edward Norman. Roman Catholicism in England: From the Elizabethan Settlement to the Second Vatican Council. Oxford and New York: Oxford University Press, 1986. Pp. 138. Paper, $8.95; Karl F. Morrison, ed. The Church in the Roman Empire. Chicago and London: University of Chicago Press, 1986. Pp. viii, 248. Cloth, $20.00; Paper, $7.95. Review by Raymond J. Jirran of Thomas Nelson Community College. Keith Robbins. The First World War. New York and Oxford: Oxford University Press, 1984. Pp. 186. Paper, $6.95; J. M. Winter. The Great War and the British People. Cambridge: Harvard University Press, 1986. Pp. xiv, 360. Cloth, $25.00. Review by Roger D. Tate of Somerset Community College. Gerhardt Hoffmeister and Frederic C. Tubach. Germany: 2000 Years-- Volume III, From the Nazi Era to the Present. New York: The Ungar Publishing Co., 1986. Pp. ix, 279. Cloth, $24.50. Review by Abraham D. Kriegel of Memphis State University. Judith M. Brown. Modern India: The Origins of an Asian Democracy. Oxford and New York: Oxford University Press, 1985. Pp. xvi, 429. Cloth, $29.95; Paper, $12.95. Review by Steven A. Leibo of Russell Sage College.

Background/Context The current era of educational reform targets teacher education and aims to improve the performance of children who have traditionally underperformed and are underserved in public schools. Although educational policy has tried to address the ways in which “good teaching” contributes to improved student educational outcomes, research that examines such teaching must develop ways to make the tacit explicit. In doing so, the research and scholarship on teachers mask, ignore, and overlook the unique experiences of African American women teachers who bring a unique angle of vision to their work among historically underserved populations. The researchers argue that the pedagogy of Black women teachers provides much-needed insights that can inform the practices of all teachers. Focus of Study This article integrates findings from two separate studies on Black women teachers. It examines reasons underlying the professional entry of Black women into teaching and uses a Black feminist/womanist framework to examine how the nexus of race, gender, and class impacts Black women's decisions to enter teaching while also informing their teaching missions. The article is situated in novelist Alice Walker's metaphorical gardens to examine the intergenerational connections of Black women teachers to teaching. Setting Participants hailed from different geographic regions, including Southern California and the Midwest. All were teachers in urban districts serving primarily African American, Latino/Latina, and Asian American students. Participants The participants were 5 Black women teachers from two separate studies. All participants were elementary teachers: a novice; experienced veteran teachers; and a semiretired teacher. Three of the teachers were members of the same family, representing three generations of Black women teachers. The remaining two teachers live, teach, and attend the same church in a medium-sized midwestern city. Research Design The data for this article come from two separate qualitative studies on Black women teachers. Data Collection and Analysis Both studies used ethnographic interviews. Dixson interviewed two participating teachers, the teachers’ colleagues, principals, and parents of students. Dixson also conducted weekly classroom observations over 10 months. Dingus conducted two to three individual interviews with the participating family. She also conducted a group conversation with the family. Participants provided written reflections on their entry into teaching using metaphors of teaching. Dingus also collected documents including email correspondence, newsletters, and print articles featuring the participants. Findings Three convergent themes emerged that represent the teachers’ views of why Black women enter teaching. The first finding, that teaching is tending our mothers’ gardens, highlights the intergenerational encouragement of Black women, including mothers and community othermothers, as influential factors on their professional entry. Participants cited the teaching legacies of Black women in schools, families, and communities as inspirations to become teachers. The second finding, teaching as community work, highlights the ways in which the decision to enter teaching allowed them to remain connected to Black communities and students, function as cultural workers, and act as community othermothers. The third finding, that teaching is nurturing our mothers’ spiritual gardens, illuminates how participants connected their professional entry to a larger spiritual mission. Participants perceived their teaching as a moral, communal, and ethical endeavor incorporating humanistic pedagogical approaches. Conclusions/Recommendations The researchers argue that educational research, in keeping with a policy focus on quality instruction, must continue to examine the practices of Black women teachers, who have effective pedagogical practices with underserved populations. In doing so, we caution against operationalizing such pedagogical practices in ways that trivialize their teaching practices and render them invisible. Furthermore, we encourage researchers to examine how teacher education can make explicit the experiences, knowledge, wisdom and spiritual aspects of Black women's pedagogical practices. Research must also consider the ways in which Black women teachers draw on intergenerational networks in their teaching practices and how these relate to their conceptualizations of their roles as teachers.

Climate change induced sea-level rise (SLR) is on its increase globally. Regionally the lowlands of China, Vietnam, Bangladesh, and islands of the Malaysian, Indonesian and Philippine archipelagos are among the world’s most threatened regions. Sea-level rise has major impacts on the ecosystems and society. It threatens coastal populations, economic activities, and fragile ecosystems as mangroves, coastal salt-marches and wetlands. This paper provides a summary of the current state of knowledge of sea level-rise and its effects on both human and natural ecosystems. The focus is on coastal urban areas and low lying deltas in South-East Asia and Vietnam, as one of the most threatened areas in the world. About 3 mm per year reflects the growing consensus on the average SLR worldwide. The trend speeds up during recent decades. The figures are subject to local, temporal and methodological variation. In Vietnam the average values of 3.3 mm per year during the 1993-2014 period are above the worldwide average. Although a basic conceptual understanding exists that the increasing global frequency of the strongest tropical cyclones is related with the increasing temperature and SLR, this relationship is insufficiently understood. Moreover the precise, complex environmental, economic, social, and health impacts are currently unclear. SLR, storms and changing precipitation patterns increase flood risks, in particular in urban areas. Part of the current scientific debate is on how urban agglomeration can be made more resilient to flood risks. Where originally mainly technical interventions dominated this discussion, it becomes increasingly clear that proactive special planning, flood defense, flood risk mitigation, flood preparation, and flood recovery are important, but costly instruments. Next to the main focus on SLR and its effects on resilience, the paper reviews main SLR associated impacts: Floods and inundation, salinization, shoreline change, and effects on mangroves and wetlands. The hazards of SLR related floods increase fastest in urban areas. This is related with both the increasing surface major cities are expected to occupy during the decades to come and the increasing coastal population. In particular Asia and its megacities in the southern part of the continent are increasingly at risk. The discussion points to complexity, inter-disciplinarity, and the related uncertainty, as core characteristics. An integrated combination of mitigation, adaptation and resilience measures is currently considered as the most indicated way to resist SLR today and in the near future.References Aerts J.C.J.H., Hassan A., Savenije H.H.G., Khan M.F., 2000. Using GIS tools and rapid assessment techniques for determining salt intrusion: Stream a river basin management instrument. 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IntroductionReported anti-Asian discrimination has been on the rise since the COVID-19 pandemic. Nevertheless, limited research addresses the health impact of perceived anti-Asian racism on Asian Americans, especially among older adults, during COVID-19. To address the gap, we examined how the novel coronavirus pandemic affected Korean American older adults, one of the largest Asian subgroups. Specifically, this study addressed the magnitude of racism or discrimination related to the pandemic and impact of anti-Asian racism on negative mental health symptoms among Korean American older adults and their caregivers.MethodsWe used survey data collected from 175 Korean American older adults with probable dementia and their primary caregivers (female = 62%, mean age = 71 years) who went through eligibility screening for an ongoing randomized controlled trial involving dyads in the Baltimore-Washington and the New York Metropolitan areas (ClinicalTrials.gov Identifier: NCT03909347).ResultsNearly a quarter of the survey sample reported they were fearful for their safety due to anti-Asian racism related to the pandemic. Additionally, 47% of the respondents indicated changes to routine activities due to anti-Asian racism or discrimination related to COVID-19. The most common changes included avoiding walking alone or physical activities outside, followed by avoiding public transportation or leaving the house to go to any public places such as grocery stores, churches, or schools, not carrying out usual social activities, and avoiding going to health care appointments. Multinomial logistic regression revealed that people who reported changes to routine activities were at least five times more likely (adjusted odds ratio = 5.017, 95% confidence interval = 1.503, 16.748) to report negative mental health symptoms than those who did not. Being fearful for their own safety was not associated with experiencing negative mental health symptoms in the survey sample.DiscussionStudy findings indicate that the increased reporting of anti-Asian racism during the COVID-19 pandemic has substantially affected Korean American older adults and their caregivers. The mechanism by which changes to routine activities is related to negative mental health symptoms is unclear, future research is needed to elucidate this pathway. Furthermore, our findings highlight the importance of identifying multi-level strategies to raise awareness of and to mitigate the reported surge of racism.