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Relevant bibliographies by topics / Korean Immigrant Churches

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Academic literature on the topic 'Korean Immigrant Churches'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Korean Immigrant Churches"

1

Kim, Rebecca Y., and Sharon Kim. "Revival and Renewal: Korean American Protestants beyond Immigrant Enclaves." Studies in World Christianity 18, no. 3 (December 2012): 291–312. http://dx.doi.org/10.3366/swc.2012.0026.

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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, including white Americans. In their varied ways, Korean American evangelicals are taking part in efforts to bring spiritual revival and renewal in America and beyond.

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Min, Pyong Gap. "The Structure and Social Functions of Korean Immigrant Churches in the United States." International Migration Review 26, no. 4 (December 1992): 1370–94. http://dx.doi.org/10.1177/019791839202600413.

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A vast majority of Korean immigrants in the United States are affiliated with ethnic churches. Korean ethnic churches serve important social functions for Korean church members and the Korean community as a whole. This article has two major objectives. First, it provides descriptive information on the structure of Korean immigrant churches in the United States. More importantly, it systematically analyzes social functions of Korean immigrant churches. The article focuses on four major social functions: 1) providing fellowship for Korean immigrants; 2) maintaining the Korean cultural tradition; 3) providing social services for church members and the Korean community as a whole; and 4) providing social status and positions for Korean adult immigrants. Interviews with 131 Korean head pastors in New York City are the major data source for this study.

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Kim, Dae Sung. "New Missions with a New Generation: The Experiences of Korean American Churches and Missions." International Bulletin of Mission Research 44, no. 2 (March 21, 2019): 174–82. http://dx.doi.org/10.1177/2396939319838911.

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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.

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Pyun, Linda. "An Educational Ministry Model for Korean Immigrant Churches Based on Frankena's Philosophy of Education." Christian Education Journal: Research on Educational Ministry 14, no. 2 (November 2017): 308–27. http://dx.doi.org/10.1177/073989131701400205.

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Many Korean immigrant churches recognize the importance of educational ministry in raising the next generation in faith. However, most of them do not have a culturally appropriate philosophy of educational ministry that considers the distinct Korean-American context. With an intention to help education pastors understand the cultural specificities of Korean immigrant churches and to connect those cultural characteristics with educational practices, the author has provided an educational ministry model for Korean immigrant churches based on Frankena's philosophy of education. Emphasis was placed on the specific contexts of Korean-American immigrant churches and the practical strategies for educational ministry within these churches.

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Kim, Kyungrae, and Cheonghwan Park. "Migrant Buddhists and Korean “Multiculturalism”—A Brief Survey of the Issues Surrounding Support for South Korea’s Immigrant Buddhist Communities." Religions 11, no. 12 (November 24, 2020): 628. http://dx.doi.org/10.3390/rel11120628.

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The three largest Korean religious organizations have worked to provide material, educational, medical, and social support to the various growing migrant communities. Among them, the Catholic community has been the most organized, sustained, and effective in its support of migrants by systematically providing for the legal, material, educational, and medical needs of various immigrant communities while advocating for their rights. Although lacking the centralized authority and organization of the Catholics, since the 1990s, Korea’s Protestants have also been active in supporting their country’s growing immigrant communities, which Evangelical churches also view as fertile grounds for proselytizing. The Korean Buddhist community, in comparison, has been slower to engage with Korea’s immigrants and has provided considerably fewer support services. In 2008, the Jogye Order organized the Maha Association for Supporting Immigrants to coordinate individual and localized Buddhist migrant support services at a national level. This article examines the Buddhist reactions to the increase in South Korean immigration over recent decades, with a focus on immigrant-support efforts supported by the Jogye Order for migrant Buddhist communities.

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Min, Pyong Gap. "The movement to promote an ethnic language in American schools: The Korean community in the New York–New Jersey area." Ethnicities 18, no. 6 (February 13, 2018): 799–824. http://dx.doi.org/10.1177/1468796817754126.

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This paper examines a New York Korean immigrants’ movement to promote the Korean language in American schools. This movement includes the efforts of Korean community leaders to include the Korean language in the SAT II tests and to promote it to public schools as a foreign language in the New York–New Jersey area. This movement involves lobbying the College Board, school administrators and school board members, and collecting donations from Korean immigrants and the Korean government to cover expenses for the College Board’s creation of the Korean-language test and public schools’ adoption of the Korean language. Korean-language leaders have depended upon many different organizations and groups, such as Korean parents, Korean churches, Korean-language teachers, the Korean Cultural Center, Samsung, and Korean government agencies for the movement. This paper is significant because no previous study has shown a similar example of an immigrant group’s movement to promote its language in American public schools. It also contributes to transnational studies by documenting the emigrant state’s financial and technical support of its emigrants’ effort to promote the language and culture in a settlement country.

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Park, Hyeyoung K., Sharron L. Docherty, Cristina C. Hendrix, Ruth A. Anderson, and Kimberly S. Johnson. "HEALTH CARE PRIORITIES OF OLDER KOREAN IMMIGRANTS: THROUGH THE LENS OF LIFE COURSE THEORY." Innovation in Aging 3, Supplement_1 (November 2019): S894. http://dx.doi.org/10.1093/geroni/igz038.3269.

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Abstract More than half of Korean Americans living in the US are immigrants, these immigrants hold unique cultural perspectives, including collectivism and filial piety that originates from Korean culture. Every older adult has life experiences and background that build and shape their own wishes and values for their health care goals. Thus, a qualitative descriptive study was conducted using the Life Course Theory as a guiding framework to examine older Korean immigrants’ health care goals and the influence of their life courses. Twenty six interviews from 13 participants were analyzed using content thematic analysis. Study rigor was ensured by audit trail, peer debriefing, and prolonged engagement. Data were organized under five overarching themes: health care priorities, time, location, linked lives, and turning point. Older Korean immigrants valued painlessness and being independent as health care goals (Health care priorities). They experienced a dynamic historical period in Korea before immigrating to the US (Time). Once they reached the US, they were disconnected from their social support and traditional values (Location). Children and Korean churches constitute older Korean immigrants’ primary support system once in the US (Linked lives). Their tumultuous life experiences contributed to their current perspectives on health care goals and priorities (Turning point). In studies of older immigrant populations, it is important to acknowledge individual differences while simultaneously understanding the general life history and cultural background behind individuals’ values and perspectives. Life course approach provides both a contextual understanding of older adults’ backgrounds and the trajectories of their individual life courses.

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8

Han, Gil Soo. "Economic aspects of Korean immigrant churches in Sydney and their expansion1." Journal of Intercultural Studies 15, no. 2 (January 1994): 3–34. http://dx.doi.org/10.1080/07256868.1994.9963414.

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9

Kim, Youngjun. "A Grounded Theory Study of Burnout among Youth Workers in Korean Immigrant Churches." Christian Education Journal: Research on Educational Ministry 17, no. 2 (June 17, 2020): 373–91. http://dx.doi.org/10.1177/0739891320926512.

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This research aimed to explore the factors that contribute to burnout among Korean (American) youth workers. Twenty youth workers serving at Korean immigrant churches in California participated in in-depth interviews ( n = 20). The four key themes found, include multidimensional contributors to burnout, symptoms of burnout, impact of burnout, and the resolution of burnout. Based on the findings, this study discusses conclusions and implications for helping youth workers deal with a sense of burnout adequately and ways of thriving in their ministry.

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Wong, Sabrina T., Grace J. Yoo, and Anita L. Stewart. "Examining the Types of Social Support and the Actual Sources of Support in Older Chinese and Korean Immigrants." International Journal of Aging and Human Development 61, no. 2 (September 2005): 105–21. http://dx.doi.org/10.2190/aj62-qqkt-yj47-b1t8.

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This study explored social support domains and actual sources of support for older Chinese and Korean immigrants and compared them to the traditional domains based on mainly White, middle class populations. Fifty-two older Cantonese and Korean speaking immigrants participated in one of eight focus groups. We identified four similar domains: tangible, information/advice, emotional support, and companionship. We also identified needing language support which is relevant for non-English speaking minority populations. Participants discussed not needing emotional support. These Chinese and Korean immigrants had a small number of actual sources of support, relying mainly on adult children for help with personal situations (e.g., carrying heavy groceries, communicating with physicians) and friends for general information/advice (e.g., learning how to speak English, applying for citizenship) and companionship. Immigrant Asians are caught between two different traditions; one that is strongly kinship oriented where needs and desires are subordinated to the interests of the family and one that values independence and celebrates individuality. Despite their reticence in asking for help outside the family, elders are seeking help from other sources, such as ethnic churches and the government.

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Dissertations / Theses on the topic "Korean Immigrant Churches"

1

Park, James S. "A mission strategy for the Korean immigrant churches in America." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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2

An, Chae-do. "Promoting growth in Korean immigrant churches in America focusing on six growth principles /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Pak, Yŏng-u. "Survival factors for small immigrant ethnic churches : the limitations of a Korean congregation /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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Pak, Yŏng-u. "Survival factors for small immigrant ethnic churches the limitations of a Korean congregation /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Kim, Joseph. "Increasing knowledge of spiritual warfare by educating Korean immigrant churches /." Free full text is available to ORU patrons only; click to view:, 2006. http://proquest.umi.com/pqdweb?did=1296086871&sid=1&Fmt=2&clientId=456&RQT=309&VName=PQD.

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Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2006.
Includes abstract and vita. Translated from Korean. Includes bibliographical references (leaves 199-208).

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Kim, Young Jun. "Holistic roles for immigrant ministry in a multi-cultural church a study of Korean-American churches /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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7

Cho, Kyuhoon. "Religion in diaspora: The transformation of Korean immigrant churches in global society." Thesis, University of Ottawa (Canada), 2004. http://hdl.handle.net/10393/26606.

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This thesis explores the reasons why Christian churches have been at the centre of Korean immigrant communities in North America and the recent changes in the characteristics of Korean immigrant churches. The multi-functionality of Korean diasporic churches is a consequence of Korea's unique experience of Christianity, as a Western religion, in the process of Korean modernization during the 20th century. Christian churches in modern Korea have played an important role in supporting Koreans during the conflict and crisis of modern Korean history, crises ranging from the Japanese annexation of Korea and the Korean War, to dictatorship and radical industrialization. The benevolent acts and comforts of Christianity left positive impressions in a great many Koreans' minds. Furthermore, Christianity, in particular its charismatic form, was itself a great source of energy to overcome the modern tragedies and difficulties of immigrant life. These elements of Christianity have had significant impact on Korean immigration to North America so that many Korean immigrants have tended to meet other Korean immigrants around Korean immigrant churches, which offered varied services and roles to help the immigrants' lives in the new land. However, recently Korean immigrant churches have placed more of a focus on religious functions. Changes in Korean society since the 1990s, the rapid development of communication and information technologies, and the increased importance of second-generation Koreans have all become significant variables in transforming the lives of Korean immigrants. In the new social environment, in which local and global communication has become easier and possible, Korean ethnic churches try to maintain their influence on the general Korean immigrant communities by becoming a more differentiated religious centre.

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8

Oh, Myung-Hun John. "Enhancing the spirit-filled life of a Korean immigrant congregation." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Kim, Hwan Hyen. "Increasing the knowledge about divine healing among pastor's wives in Korean immigrant churches /." Free full text is available to ORU patrons only; click to view:, 2006. http://proquest.umi.com/pqdweb?did=1268599431&sid=2&Fmt=2&clientId=456&RQT=309&VName=PQD.

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Applied research project (D. Min.)--School of Theology and Missions, Oral Roberts University, 2006.
Includes abstract and vita. Translated from Korean. Includes bibliographical references (leaves 215-221).

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10

Chae, Byung Kwan. "CONFUCIAN PROTESTANT CHURCHES CROSSING THE PACIFIC: A SOCIOLOGICAL STUDY OF PRE-CHRISTIAN ASIAN INFLUENCES ON KOREAN IMMIGRANT CHURCHES IN AMERICA." Diss., Temple University Libraries, 2014. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/256955.

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Religion
Ph.D.
This dissertation is a sociological exploration of Korean Protestant immigrant churches in the United States and the influence of Confucian traditions on them. Neo-Confucianism was accepted as the state ideology in Korea in the late fourteenth century, and its influences are still strong in Koreans' expressions of thought and worldviews, and Korean immigrants in the United States are no exception. Confucian elements are observed not only in Korean Protestant churches in Korea but also Korean immigrant churches in the United States. Thus, it can be said that Korean immigrant churches have the characteristics of a transnational religious institution. Transnationally, Confucian characteristics affect Korean churches. Further, Confucian traditions are integral to a collective consciousness for Korean immigrants, and thus their relationships and manners, based on Confucian traditions and teachings, enable them to maintain and reinforce their social solidarity. Moreover, such Confucian teachings and cultural mores are inculcated in most Koreans' habitus. As social agents, church members use symbolic capital, such as age and Confucian manners, to gain higher status in the church. In particular, age can be considered generational capital that determines and legitimizes church members' positions. Indeed, Korean Protestant churches across the Pacific can be called Confucian Protestant churches, namely, Protestant churches imbued with Confucian traditions. Korean immigrant churches are transnational and socially cohesive religious institutions that are shaped profoundly by Confucian traditions inculcated in their adherents' habitus across seas and generations.
Temple University--Theses

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Books on the topic "Korean Immigrant Churches"

1

A postcolonial self: Korean immigrant theology and church. Albany: State University of New York, 2015.

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2

Han, Young-Taek. The church as a reconciling community: Toward the mission of Korean immigrant churches. Grand Rapids, Mich: UMI Dissertation Services, 1996.

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3

O, Sang-ch'ŏl. Imin sinhak: Immigrant theology. Sŏul: K'umnan Ch'ulp'ansa, 2008.

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4

Yi, Sang-tʻaek. Sidŭni wa pangnangja. [Seoul]: Yangsŏgak, 1988.

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5

Heo, Chun-Hoi. The multicultural Christ: Toward a Korean immigrant Christology in the North American context. Toronto, Ont: [s.n.], 2000.

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O, In-chʻŏl. A Study on Korean immigration and independence movements in Hawaii: Relating to Korean churches and picture bride, 1903-2003. [Kwangju, Korea]: Sŏngmundang, 2005.

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7

Cultural tug of war: The Korean immigrant family and church in transition = Chanyŏ wa pumo ŭi sedae chʻa chopʻigi. Nashville, TN: Abingdon Press, 2001.

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8

Kim, Won-Jaeng. Bicultural ministry for marginal people : the life cycle of Korean immigrants in North America: A thesis in pastoral theology. Toronto: [s.n.], 1986.

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9

Korean American evangelicals: New models for civic life. New York, NY: Oxford University Press, 2007.

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10

Hanminjok tiasŭp'ora ŭi segye sŏn'gyo pijŏn: Ŏje, onŭl, naeil = World mission vision of Korean diaspora : past, present, future. Sŏul-si: (chae) Kidokkyo Sŏn'gyo Hwaetpul Chaedan, 2014.

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Book chapters on the topic "Korean Immigrant Churches"

1

"2. Generational Tension within Korean Immigrant Churches." In A Faith Of Our Own, 21–49. Rutgers University Press, 2019. http://dx.doi.org/10.36019/9780813549477-003.

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2

Okazaki, Sumie, and Nancy Abelmann. "Community Context." In Korean American Families in Immigrant America, 36–61. NYU Press, 2018. http://dx.doi.org/10.18574/nyu/9781479804207.003.0003.

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This chapter describes the research process, from survey data collection to family ethnography. It details the ethnic geography of the Chicagoland Korean American community through ethnographic observations of the churches, neighborhoods, social service agencies, and schools that mattered in the lives of the Korean Americans in the book. The survey included 204 Korean American teens and 102 parents, from whom five families were selected and followed. The chapter briefly discusses what the survey revealed about how the Chicagoland Korean American parents and teens viewed individual and family well-being. Among Korean American teen, their perception of how well their family was functioning correlated highly with their individual psychological distress and wellness. However, although the survey responses did reveal glimpses of parent-child acculturation gaps and individual distress, the survey findings did not conform very well to the familiar story of a generational gap in acculturation between parents and teens as the primary driver of family or individual difficulties. Whereas the survey gives a broad brushstroke picture of Korean American families with teens, it also left many intriguing questions to be answered. The chapter ends with a description of how the families were selected for intensive and long-term follow-up.

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Stanley, Brian. "Migrant Churches." In Christianity in the Twentieth Century, 337–56. Princeton University Press, 2019. http://dx.doi.org/10.23943/princeton/9780691196848.003.0016.

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This chapter assesses how migratory trajectories in the twentieth century became channels of transmission of southern or eastern styles of Christianity to urban locations in the northern and western hemispheres, so that Latino/a, Chinese, Korean, and—rather later—African churches became for the first time highly visible elements enriching the tapestry of Christian life in North America and Europe. Some of these transmitted Christianities were very ancient—such as the Assyrian Church of the East. Other varieties of migrant Christianity were of much more recent origin. Those that have attracted most contemporary scholarly interest were Pentecostal in character. These include the older black Pentecostal churches that were established in Britain in the decade or so after the arrival in Britain in June of 1948 of the Empire Windrush, the first immigrant ship that transported 492 settlers from Jamaica. From the 1980s onwards, on both sides of the Atlantic, they also included African neo-Pentecostal churches, mostly of Nigerian or Ghanaian provenance. The rapid growth of West African neo-Pentecostal churches in European and American cities since the 1980s has been the subject of a host of recent sociological studies concerned to elucidate the leading role of these churches in the fashioning and sustaining of corporate identities within African migrant communities.

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