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.

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.

Korea has one of the most dynamic and diverse religious cultures of any nation on earth. Koreans are highly religious, yet no single religious community enjoys dominance. Buddhists share the Korean religious landscape with both Protestant and Catholic Christians as well as with shamans, Confucians, and practitioners of numerous new religions. As a result, Korea is a fruitful site for the exploration of the various manifestations of spirituality in the modern world. At the same time, however, the complexity of the country’s religious topography can overwhelm the novice explorer. Emphasizing the attitudes and aspirations of the Korean people rather than ideology, Don Baker has written an accessible aid to navigating the highways and byways of Korean spirituality. He adopts a broad approach that distinguishes the different roles that folk religion, Buddhism, Confucianism, Christianity, and indigenous new religions have played in Korea in the past and continue to play in the present while identifying commonalities behind that diversity to illuminate the distinctive nature of spirituality on the Korean peninsula.

In terms of practical-theology’s critical reflection on marginalized people’s wounds in a wider society, this book investigates the question, “How to proclaim the good news in response to first-generation Korean immigrants’ contextual suffering in the United Sates?” To answer the question, the book starts with investigating Korean immigrant hearers’ contextual predicaments in a new land to point out emerging practical-theological issues in relation to the practice of preaching. In this book, the primary subjects are first-generation Korean immigrants, especially those who have relatively low socio-economic status and struggle with the purpose of their lives as immigrants, particularly those whose material dreams have been shattered. In order to proclaim the good news, this book proposes a more appropriate immigrant theology for/in the practice of preaching by reclaiming the priorities of God’s future in our lives and confirming God’s active identification with Korean immigrant congregations in the depths of their predicament. Such reconstructive work for immigrant theology arises in response to their existential hardships, marginality, ethnic discrimination, and relative powerlessness in life. While acknowledging both the possibilities and limits of the diverse forms of current Korean immigrant preaching, the book then offers a strategic proposal for a new homiletic theory, namely “a psalmic-theological homiletic.” This proposed homiletic is deeply rooted in the theology of the Psalms and their rhetorical movement. This re-envisioned mode of eschatological and prophetic preaching in times of difficulty recovers ancient Israel’s psalmic, rhetorical tradition that aims toward faith. Its theological-rhetorical strategy intends to both transform hearers’ habitus of living in faith and enhance their hope-filled life through communal anticipation of God’s coming future on the margins. Specifically, this proposed homiletic critically adopts key features from psalms of lament and their typical, fourfold theological-rhetorical movement (i.e., lament, retelling a story, confessional doxology, and obedient vow) as now core elements of a revised Korean-immigrant preaching practice.

Religion and Spirituality in Korean America examines the ambivalent identities of predominantly Protestant Korean Americans in Judeo-Christian American culture. Focusing largely on the migration of Koreans to the United States since 1965, this interdisciplinary collection investigates campus faith groups and adoptees. The authors probe factors such as race, the concept of diaspora, and the ways the improvised creation of sacred spaces shape Korean American religious identity and experience. In calling attention to important trends in Korean American spirituality, the essays highlight a high rate of religious involvement in urban places and participation in a transnational religious community. Contributors: Ruth H. Chung, Jae Ran Kim, Jung Ha Kim, Rebecca Kim, Sharon Kim, Okyun Kwon, Sang Hyun Lee, Anselm Kyongsuk Min, Sharon A. Suh, Sung Hyun Um, and David K. Yoo

A Companion to Korean American Studies presents interdisciplinary works from a number of authors who have contributed to the field of Korean American Studies. This collection ranges from chapters detailing the histories of Korean migration to the United States to contemporary flows of popular culture between South Korea and the United States. The authors present on Korean American history, gender relations, cultural formations, social relations, and politics. Contributors are: Sohyun An, Chinbo Chong, Angie Y. Chung, Rhoanne Esteban, Sue-Je Lee Gage, Hahrie Han, Jane Hong, Michael Hurt, Rachael Miyung Joo, Jane Junn, Miliann Kang, Ann H. Kim, Anthony Yooshin Kim, Eleana Kim, Jinwon Kim, Ju Yon Kim, Kevin Y. Kim, Nadia Y. Kim, Soo Mee Kim, Robert Ji-Song Ku, EunSook Lee, Se Hwa Lee, S. Heijin Lee, Shelley Sang-Hee Lee, John Lie, Pei-te Lien, Kimberly McKee, Pyong Gap Min, Arissa H. Oh, Edward J.W. Park, Jerry Z. Park, Josephine Nock-Hee Park, Margaret Rhee and Kenneth Vaughan.

An introductory analysis of Korean American religious practices and community

Instead of simply being another survey of the three dominant religions in contemporary Korea—Buddhism, Confucianism, and Christianity—this unique book studies them in relation to each other in terms of assimilation, accommodation, conflict, and exclusion. The contributors focus on major issues that have historically challenged the relations between the three religions from the Goryeo period to the present and how each religion has responded to them. The essays bring a new perspective to the study of Korean religions, one that is especially pertinent in the current age of religious pluralism with all its tensions.

Despite the significance of Korea in world Christianity and the crucial role Christianity plays in contemporary Korean religious life, the tradition has been little studied in the West. Christianity in Korea seeks to fill this lacuna by providing a wide-ranging overview of the growth and development of Korean Christianity and the implications that development has had for Korean politics, interreligious dialogue, and gender and social issues. The volume begins with an accessibly written overview that traces in broad outline the history and development of Christianity on the peninsula. This is followed by chapters on broad themes, such as the survival of early Korean Catholics in a Neo-Confucian society, relations between Christian churches and colonial authorities during the Japanese occupation, premillennialism, and the theological significance of the division and prospective reunification of Korea. Others look in more detail at individuals and movements, including the story of the female martyr Kollumba Kang Wansuk; the influence of Presbyterianism on the renowned nationalist Ahn Changho; the sociopolitical and theological background of the Minjung Protestant Movement; and the success and challenges of Evangelical Protestantism in Korea. The book concludes with a discussion of how best to encourage a rapprochement between Buddhism and Christianity in Korea.

This volume marks an important milestone in the growing literature on North American Buddhists—the first multi-author collection of social scientific scholarship on the topic. Chapters examine the current state of research and key aspects of Buddhist life and experience in social context, including group identity and status, religious practices, organizational structures, generational dynamics, relations with non-Buddhist groups and the larger society, and migratory and adaptive processes. Case studies feature Southeast Asian, Japanese, Taiwanese, Korean, meditation-oriented, and socially engaged Buddhists. For social scientists, this volume provides a convenient overview of scholarship heretofore available only piecemeal. All readers will discover how social scientific perspectives and approaches helpfully inform the study of North American Buddhists.