SSHRC Postdoc Fieldwork, Summer 2014

I’ve got some fun news. I’m back in the field!

I’ve really missed this. Much of my PhD was consumed with doing ethnographic fieldwork, key informant interviews, and focus groups, both for my actual doctoral project (see my work in San Francisco [x2], Vancouver, and Hong Kong) as well as for the collaborative project on the Highway to Heaven in Richmond, BC. After finishing all of that, I did a ton of writing, which has resulted in a dissertation and will result in a series of publications that you can expect to roll out over the next few years.

But as the summer is starting up, teaching is done, and frameworks are being solidified, it’s time to do some new fieldwork for the Social Sciences and Humanities Research Council of Canada Postdoctoral Fellowship. That’s the whole reason I’m here in Seattle in the first place.

I need your help. I need to talk to people.

Here’s what the project is about.
I am interested in publics. Asian American and Asian Canadian Christian publics, to be specific. And to be really precise, in Seattle and Vancouver, for now. And to be super-precise, publics produced by the younger generation.

What are publics?
That’s actually what I want to find out. There’s a huge academic literature on publics, as well as a lot of popular reflection. In general, a public is just whenever someone puts something into circulation and creates an audience. This is usually contrasted with the private, which means stuff that’s not supposed to be circulated outside of a self-governed institution, like a family, a church, or a corporation. But do younger-generation Asian American and Asian Canadian Christians think of their work as public or private? That’s the golden question.

So what are you really interested in?
I’m interested in how younger-generation Asian American and Asian Canadian Christians understand their participation in making publics. This can be really broad. It can include stuff like electoral politics, grassroots activism on a variety of issues, social media participation, artistic/musical production, social services, and a lot more stuff. Like my PhD on Cantonese-speaking Protestants and how they engaged the civil societies of Vancouver, San Francisco, and Hong Kong, I let the data drive the issues that I explored.

So what’s the key research question? (Because I’m a social scientist and I know what I’m talking about.)
The key research question is: how do younger-generation Asian American and Asian Canadian Christians in Seattle and Vancouver engage and create publics?

How will you find out about this?
By talking to people. My research is usually driven by key informants. These are usually named individuals (although I always give the option for anonymity) who are positioned well to provide information about a phenomenon. My research is qualitative, so unlike a statistics-based project, I’m not aiming for representativeness. I’m trying to get stories, opinions, perceptions, and insider explanations on the record. To make sense of this data, I usually overlay it with focus groups of lay people and extensive methods where I consult quantitative data that’s already out there. I also use the key informant research to point me to documents that I need to put in my archives.

Who do you need to talk to?
I need to talk to key informants who can talk intelligently about how younger-generation Asian American and Asian Canadian Christians make publics. This means that they are usually a) talking about their own work as an individual or part of an institution or b) talking about people that they work very closely with.

What do you mean by Christian?
I mean people who self-identify as Christian. Evangelicals, liberal Protestants, Catholics, Orthodox, hard to categorize, etc. If you’re from another religious tradition or not part of a religious tradition and still want to talk to me, let’s also talk…about Christians.

By Christian, do you mean that you want to talk to Asian American and Asian Canadians who are doing Christian stuff in the public sphere?
NO. I’m also interested in people who are working in the secular public sphere but personally identify as Christians. If the public stuff doesn’t have much to do with personal identification as Christian, that’s interesting too!

What do you mean by younger-generation?
I mean ‘second-generation’ (i.e. born in North America) + people who came here when they were young. This way, I don’t exclude people I should be talking to arbitrarily based on birth. It also means that I’m interested in talking to people who do work in Asian languages, not just English-speaking.

But ‘Asian’ is so diverse!
I know! The thing is, there’s this theory that I’m trying to suss out called pan-ethnicity. People who work on second-generation stuff (especially my colleague Russell Jeung in his book Faithful Generations) have noted how Asian Americans — and to some degree, Asian Canadians — cooperate across ethnic lines (i.e. Chinese, Korean, Filipina/o, Japanese, Indian, Vietnamese, Cambodian, Indonesian, Malay, etc.) and talk about themselves as ‘Asian.’ I want to see if that works when Asian Americans and Asian Canadians do stuff in the public sphere.

But I don’t live in Seattle or Vancouver.
That’s OK. For one thing, I need your information to contextualize what I’m finding here in the Pacific Northwest. For another, the data here might lead to sites outside of the Pacific Northwest because this public work might not be regionally bound.

Do you have ethics clearance for this research?
Yes. The University of Washington’s Human Subjects Division in fact determined that my research was exempt from review under Category 2 of their Exempt Determination. This means that — given adherence to common-sense ethical research procedures — my work has been approved by the university.

I’ll be working on the initial phase of collecting data for this project in Seattle and Vancouver throughout Summer 2014. This initial phase means that I am very interested in talking to key informants. This usually means setting up an interview that is usually audio-recorded, lasts for about one hour, and is transcribed for accuracy. I have a formal letter of invitation, consent form, and interview questionnaire available, if you want to see that before talking to me.

Contact me at jkhtse (at) uw (dot) edu, and let’s talk!

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SSHRC Postdoctoral Award, Jackson School of International Studies, University of Washington

While this will come as no news to many of my acquaintances, I am pleased to formally announce that I will be taking up a Social Sciences and Humanities Research Council (SSHRC) of Canada Postdoctoral Award at the Jackson School of International Studies at the University of Washington in Seattle, beginning on 1 January 2014. This is an externally funded postdoctoral award from the Government of Canada that allowed me to apply by proposing an international institution at which to hold the fellowship.  The purpose is for freshly minted Canadian doctoral graduates to be postdoctoral fellows as part of an institution’s academic life. My award funds my postdoctoral fellowship for two years while providing me with a base from which to get launched onto the academic job market.

I chose the Jackson School of International Studies at the University of Washington because I wanted to be part of an institution where I could augment my studies in religion while being part of a community that valued my disciplinary home in human geography and my topical interest in Asian American and Asian Canadian studies. I was attracted to the Jackson School because of the Comparative Religion Unit directed by Professor James K. Wellman, Jr., who will be my postdoctoral supervisor. As a specialist in Protestant studies, Wellman is a good fit because of his knowledge of mainline Protestant studies (I have found his readings of the Niebuhr brothers very enlightening, particularly as he grounds their work ethnographically; see The Gold Coast Church and the Ghetto: Christ and Culture in Mainline Protestantism) and evangelical studies (see Evangelical vs. Liberal), including in new evangelical paradigms and megachurch models (see Rob Bell and a New American Christianity). I look forward to working with him to develop my interests in American religion while reading and writing broadly around the nexus of religious studies and theology, which means that I will continue to engage the revisionist conversation on secularization as well. The Comparative Religion Unit is also a base from which to network with a diverse range of scholars across departments at the University of Washington whom I plan to engage in conversation about trends in the social sciences of religion. Finally, because the unit is located within the Jackson School, this situates me in an institution that cares about Canada-America relations, human geography, and Asian American/Asian Canadian/trans-Pacific migration and ethnic studies. I plan also to contact geographers and Asian Americanists for further conversation.

My postdoctoral project is titled Witnessing in the None Zone: Younger Generation Asian North American Protestants and public engagement in the Pacific Northwest. Following on the heels of my doctoral project on Cantonese Protestant engagements with the public sphere, this project now moves to a ‘younger-generation’ Asian American and Asian Canadian Protestant population and how they engage existing publics while creating new ones. By younger generation, I mean to say that I am not only interested in ‘second-generation’ Asian North Americans who are born in North America, but also 1.5-generation and transnational migrants as well. The project starts in the Pacific Northwest (especially Metro Seattle and Metro Vancouver) because much of the work that has been done on younger-generation Asian Americans has been conducted in California. This approach does not exclude the Californian case studies; instead, it can be a way to compare and contrast newer ethnographic work in the Pacific Northwest with the work in California. The Pacific Northwest is itself important because it has been conceptualized by many as a ‘none zone’ of religious life, and the fact that Asian Americans and Asian Canadians are engaging and creating theological publics in these sites may serve as a challenge to that thesis. By starting in the Pacific Northwest, I plan to later extend my postdoctoral fellowship work to other sites southward (say, to the San Francisco Bay Area, Greater Los Angeles, and sites in Texas, such as Houston and Austin) and eastward (say, to Chicago, Toronto, Boston, and New York), depending on where the connections may lead and whether these publics are bound by metropolitan units (as in my doctoral work) or conceptualize their geographical parameters differently. Again, the project does not focus on congregations, per se; it examines rather how younger-generaton Asian American and Asian Canadian Protestants engage and create publics, including in electoral politics, grassroots activism, planting congregations (one area of inquiry is whether congregational sites are conceptualized as public or private), participating in circulations of material culture, and involvement in social media (this list is not exhaustive! I am preparing to be surprised by my findings!). My plan is to start interviewing key informants at the beginning of 2014. In other words, details are forthcoming.

In addition to conducting this new research, I will also be writing papers to submit into academic journals in geography, religious studies, and American ethnic studies, while also converting my dissertation into a book to be submitted to an academic publisher. Finally, in keeping with the regulations of my grant, I will be teaching one course at the Jackson School on American religion in the Winter Quarter in 2014. I will write about that course separately.

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I look forward to my time in Seattle as an opportunity for further professional development. I anticipate that there will be a lot to learn, and I am very excited to be working with James Wellman. This postdoctoral fellowship promises to be a time that will hone my work on religious and racialized publics, and I am very eager to be challenged in ways that I will not have previously imagined.

South China Morning Post: Children of rich Chinese home alone in Canada face challenges

I am grateful to the South China Morning Post‘s Ian Young for writing an article last Monday on the publication that Jo Waters and I coauthored in Global Networks on transnational youth transitions between Hong Kong and Vancouver. More on the actual article can be found here.

Illustration: Sarene Chan

After the piece published by Douglas Todd in the Vancouver Sun came out, Ian Young contacted Jo and me for a follow-up article in the South China Morning Post. While Doug went mostly with what our academic publication said, Ian wanted to learn more for himself about the phenomenon in a sort of boots-on-the-ground way. In addition to interviewing Jo and me (and props to him for noting that Jo is a fellow of Kellogg College, Oxford), he also interviewed a Taiwanese young man in order to round out the picture. This asymmetry between the Taiwanese and Hongkonger examples is only slightly problematic because Ian was cognizant of the difference and because he was suggesting that this phenomenon had more to do with a sort of Greater China geography than Hong Kong. The jury is still out on that, though the original theorists like Aihwa Ong and Donald Nonini in fact presume it, and I would like to see more research on different Chinese transnationalisms (pace Weiqiang Lin) to provide even more differentiated portraits.

I am grateful to Ian for writing up this piece as a work of long-form journalism, which (as he tells me) is often hard to come by these days. I’m fairly happy with the way it turned out. My comments were based mostly on the literature and our findings, and references to the economic calculations of transnational migrants from Hong Kong can be found throughout the work of David Ley, Jo Waters, Katharyne Mitchell, and Kris Olds. I am also glad that Ian was fairly careful about not having Jo and me give definitive advice for those contemplating transnational family arrangements; far be it from us to tell any family what to do! Instead, both Jo and I were quoted as emphasizing the possible emotional consequences of split families as factors for consideration. Finally, my only regret with my comments has nothing to do with Ian, but rather in my forgetfulness to mention that this emphasis on material familial bonds has long been a subject of discussion in Chinese American and Chinese Canadian history, and the go-to work on that is Madeline Hsu’s Dreaming of Gold, Dreaming of Home.

Again, I am very glad that Ian Young contacted us about this story. To reiterate my previous posts, I am finding that these connections between academia and journalism are proving very educational for me, helping me learn about issues that are both similar and different between academic conversations and what is happening in public discourse. What is fascinating about Ian’s work is that as he is based in Vancouver, he is interested in chronicling events in the transnational social field between Vancouver and Hong Kong as a public sphere of sorts, and I will be reading with interest how he will implicitly theorize this public. These public connections are never about private publicity; they are about understanding why academia is a public good that can collaborate with other sectors, such as journalism, to inform a larger public conversation. To that end, I look forward to working with Ian Young in the future as we keep the conversation going.

APARRI 2010: McCormick Theological Seminary, Chicago, IL (5-7 Aug 2010)

I have returned from Singapore and Hong Kong, and I am leaving tonight for CHICAGO!

The conference is part of a movement called the Asian Pacific American Religions Research Initiative.  Started originally by religious studies academics at the University of California, Santa Barbara, the movement was taken on by the PANA (Pacific and Asian North American) Institute at the Pacific School of Religion at the Graduate Theological Union in Berkeley.  This year, the conference has moved to Chicago and is organized by the Centre for Asian American Ministries at McCormick Theological Seminary.  Some of the major publications from the movement include New Spiritual Homes: Religions and Asian Americans (1999, ed. David Y. Yoo), Religions in Asian America: Building Faith Communities (2002, ed. Pyong Gap Min and Jung Ha Kim), and Revealing the Sacred in Asian and Pacific America (2003, ed. Jane Naomi Iwamura and Paul Spickard).  The conversation every year is a very interesting dialogue among theologians, academics in other disciplines (like me!), and religious leaders.

This year, the conference theme is: Bridging Yesterday and Tomorrow: Memory and Generational Change in Pacific and Asian America.  As the call for papers has it:

Plenaries feature a discussion on memory, the role of personal faith in academia, and an intergenerational panel.  Plenary Speakers include Anju Bhargava (Member of President Obama’s Council on Faith Based and Neighborhood Partnerships), Bandana Purkayastha (Associate Professor of Sociology, University of Connecticut), Peter Cha (Associate Professor of Pastoral Theology, Trinity Evangelical Divinity School), Soong-Chan Rah (Milton B. Engebretson Associate Professor of Church Growth and Evangelism, North Park Theological Seminary), Roy Sano (Bishop, the United Methodist Church), and Mai-Anh Tran (Assistant Professor of Christian Education, Eden Theological Seminary). Concurrent sessions will showcase research-in-progress, and structured mentoring sessions will be available for students and junior faculty members.

I am presenting a paper entitled The Silent Exodus in a Trans-Pacific Migration Context: The Challenges of Youth in a Hongkonger Church in Canada.  It will be similar to the paper earlier this year I gave at the Association of American Geographers’ Annual Meeting in Washington DC.  It will focus more on Generational Change, the session I have been slotted in for 7 Aug at 8:30 AM (early!!!).  Here is my abstract:

Students of ethnic religious congregations in North America have often noted the phenomenon of “the silent exodus” (Carjaval, 1994), a quiet departure of the young people from ethnic religious congregations that has resulted in both diminishing numbers within ethnic congregations and the emergence of second-generation ethnic churches. The often-cited reason for this exodus is language: while the ethnic church tends to operate in an ethnic tongue, the second generation that has been educated in North America prefers English as a lingua franca. But the case of St. Matthew’s Church—the Hongkonger congregation in Metro Vancouver at which I conducted nine months of ethnographic research—has contributed nuance to this view in two ways. First, while the departure of English-speaking youth has been an ongoing concern to members of the church, I also note members of the second generation who have decided to learn Cantonese as a way of preserving their contribution to Canadian multiculturalism. Second, I demonstrate that trans-Pacific migrations also affect generational dynamics in the transnational Hongkonger church: 1) the second generation that knows Cantonese may migrate back to Hong Kong for work and become too geographically distant to attend the migrant church and 2) a ‘second wave’ of migrants from the People’s Republic of China currently takes up more attention in the Hongkonger church than issues of youth and generational transmission. This paper contributes to the study of generations in migrant religious congregations by placing their spiritual needs in the context of in a specific transnational geography of religion that problematizes the dominant view that young people pose the dominant challenge to the ethnic religious congregation in North America.

I’d love to see you there if you’re at APARRI! I can also make my paper available if you’d like a copy.

Chicago, here we come!!!!!