Association of Asian American Studies, 17-20 April 2013

Over the next few days, I will be in Seattle for the Association of Asian American Studies‘ annual conference. This is the annual gathering for scholars in Asian American studies.

I organized a panel that was featured as one of the events relating to the Asian Pacific American and Religion Research Initiative (APARRI). The session is titled Empire and the Study of Asian American Religions, partly inspired by Kwok Pui Lan’s 2011 presidential address at the American Academy of Religion, ‘Empire and the Study of Religion.’ Our panel will be held on Saturday, 20 April, from 8:15 AM to 9:45 AM at the Westin-St. Helen’s. We will be chaired by Carolyn Chen (Northwestern University), and our discussant is Christopher Lee (UBC Vancouver). The presenters are as follows:

Christopher Chua, University of California, Berkeley
Imperial Intentions on American Soil: Missionary Work at San Francisco’s Chinese Presbyterian Church in the Late 19th Century

Helen Jin Kim, Harvard University
Constructing Yellow Empire: A History of the Neo-Evangelical, Anti-Communist Matrix in the Korean Diaspora (1951-1982)

Justin K. H. Tse, University of British Columbia
America, Return to God: Chinese American Evangelical Social Conservatives as Ironic Perpetual Foreigners

Timothy Tseng, Canaan Taiwanese Christian Church
Color-blinded By the Light: The American Evangelical Empire and the Deconstruction of Asian American Racial Identity in the San Francisco Bay Area

After some conversation with our discussant Chris Lee and further progress on my doctoral dissertation, I’ve changed the title of my presentation slightly to: ‘America, Return to God? Chinese American evangelicals and ideological antagonisms in Asian American studies.’ Focusing on my San Francisco field work, the paper will demonstrate that Asian American studies should be reconceptualized as a field of political ideological antagonisms between conservatives and progressives, and it will do so by examining Cantonese evangelical opposition to same-sex marriage.

We look forward to seeing you at the Association of Asian American Studies. Please visit the APARRI events for exciting developments in Asian American religious studies. These include:

Friday, April 19, 2013
4:30-6:00pm           APARRI Scholars Analyze and Discuss the Pew Research

PARTICIPANTS:

  • Janelle Wong, University of Maryland, College Park
  • Jane Iwamura, University of the West
  • David K. Kim, Connecticut College
  • Chair & Facilitator: Sharon Suh, Seattle University

7:00-9:00 pm         APARRI Reception and Roundtable Discussion at Seattle University:
“Challenges to Global Christianity in an Era of Secularism and Pluralism”

PARTICIPANTS:

  • Peter Phan, Georgetown University
  • David K. Kim, Connecticut College

**** The APARRI Roundtable and Reception will take place off site at:****
Seattle University
Admissions and Alumni Building
824 12th Ave. (corner of 12th & Marion)
Seattle, WA 98122

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Saturday April 20, 2013
8:15-9:30              
Empire and Asian American Religions

PRESENTERS:

  • Christopher Chua, University of California, Berkeley
  • Helen Jin Kim, Harvard University
  • Justin K. H. Tse, University of British Columbia
  • Timothy Tseng, Canaan Taiwanese Christian Church
  • Chair: Carolyn Chen, Northwestern University
  • Discussant: Christopher Lee, University of British Columbia

1:00 -2:30 pm        Author Meets Critic:
Joseph Cheah’s:
Race and Religion in American Buddhism: White   Supremacy and Immigrant Adaptations

PARTICIPANTS:

  • Jane Iwamura, University of the West
  • Joseph Cheah, University of St. Joseph, Connecticut
  • Duncan Williams, University of Southern California
  • Tamara Ho, University of California, Riverside

2:45-4:15pm  Violence against Asian American Religious Communities

PARTICIPANTS:

  • Jaideep Singh, California State University, East Bay
  • Janelle Wong, University of Maryland, College Park
  • Chandan Reddy, University of Washington
  • David Kim, Connecticut College
  • Sylvia Chan-Malik, Rutgers University
  • Sharon Suh, Seattle University

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If you are in Seattle for the AAAS, we’d love to see you at all of these events.

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ANARCS Steering Committee

Today I was invited to become–and accepted–membership on the Steering Committee of the Asian North American Religions, Culture, and Society (ANARCS) Group of the American Academy of Religion (AAR).  It is an honour and a pleasure to have been invited by such a great group of friends.  The duties of Steering Committee members is to design a call for papers for forthcoming AAR conferences, to vet abstracts and panel proposals, and to make sure that presenters actually write their papers and have a great time presenting them at panels and sessions that we sponsor.  Accordingly, we are influential in shaping what ANARCS will be doing and hope to have some influence on the development of the field of Asian North American religious studies as a whole.

I am very excited to be part of this.  During this year’s AAR, there were three ANARCS-sponsored sessions: 1) E Pluribus Pluribus: Transnational Hinduism in North America, 2) Asian North American “conservative” Christian communities, masculinities, and gender issues (in which I presented), and 3) Boundary Crossings: new directions in Asian American theologies (over which I presided–thanks, Sharon Suh, for the opportunity!).  The quality of the papers was very high, but what struck me even more was the abundance of younger, emerging scholars in the field who are pushing the boundaries of what should be studied as part of Asian American religious studies.  My sense from this year’s discussion was that there is a lot of emerging work on the intersection of Asian American religions and sexuality–an intersection that is similarly coming to fruition in geographies of religion, I might add!–and that there is much more attention being paid to critical theory among the younger scholars.  There was also a sense of these younger scholars being mentored by more senior faculty discussants on the panels who were very approachable for questions and constructive feedback after the sessions as well.

I am excited to be part of this burgeoning field that crosses American ethnic studies and religious studies.  Many thanks to ANARCS for the opportunity to serve in the Steering Committee, and I look forward to working with everyone.

Book Review: Issei Buddhism in the Americas

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I recently had the privilege of reviewing Duncan Ryuken Williams and Tomoe Moriya’s edited volume, Issei Buddhism in the Americas (2010) for the Journal of Asian American Studies. It’s out in the most recent issue (15.2).

I liked the book quite a bit, and I think it shows in the review. I was really struck by how much of it was done in relation to Asian American Christianity and was very intrigued by its call to ramp up Buddhist studies for a more comprehensive contribution to religious studies, Asian American studies, and Asian studies. It features some very strong essays that serve as great introductions to various scholars in Asian American Buddhist studies and presents the key sources of historic first-generation Japanese American forms of Buddhist practice and teaching very well. I also appreciated them reaching out to Latin American and Canadian contexts as well in an attempt to paint a fuller picture of the Americas.

Thank you, JAAS, for inviting me to write this review. I want to thank Cindy Wu, the book reviews editor, for managing the review process so well. I also thank Rudy Busto (UC Santa Barbara) and Sharon Suh (Seattle University) for their very encouraging and constructive comments on earlier drafts of the piece and for being such inspiring mentors as the field of Asian North American religious studies continues to grow.

American Academy of Religion + Society of Biblical Literature, San Francisco, CA, 19-22 November 2011

This year, I am presenting two papers at the joint meeting of the American Academy of Religion and the Society of Biblical Literature. It will take place from 19-22 November 2011 in San Francisco, CA at the Moscone Center and surrounding hotels.

Here are my abstracts.

For the American Academy of Religion:
Sunday, 20 September 2011, 3:00-4:30 PM.
Sponsored by the Asian North American Religion, Culture, and Society, our theme is: Evangelism, Education, and Leadership: Transnational Strategies and Local Adaptations in Asian North American Religious Communities.
Drawing from case studies of Evangelical Diasporic Chinese in Vancouver, Indo-Caribbean Hindu practices in New York City, and Japanese and European American Buddhists in Seattle, the papers in this interdisciplinary panel provide a comparative framework for considering ways that local Asian North American religious communities utilize cross-cultural and transnational strategies and frameworks in adapting to changing circumstances and traversing divisions shaped by generational, migration, ethnic, racial, and national boundaries. The papers also consider new challenges and tensions created by these strategies.

Courtney T. Goto, Boston University, Presiding
Russell Jeung, San Francisco State University, Discussant

Evangelism, Eternity, and the Everyday: Ambivalent Reconciliation in a Chinese Canadian Christian Church in Metro Vancouver, BC
Christian evangelism and proselytism has often been seen as a problematic form of religious imposition. Recent scholarship in religious studies, however, has been more ambivalent toward proselytization as they are caught between the tension of allowing religious duty while cognizant of colonial advances (Han 2009; Casanova 2010; Sturm and Dittmer 2010; Megoran 2010). This paper examines the grounded practice of Christian evangelism in a transnational Hongkonger church in Metro Vancouver in British Columbia through a nine-month congregational ethnography in 2008 that included 38 semi-structured interviews with 40 participants. First, evangelism is articulated as a strategy for eternal family togetherness that has created a demand for transnational speakers from Hong Kong at evangelistic meetings as well as a debate over the nature of second-generation English-speaking ministries. Second, Hongkongers practicing evangelism have unexpectedly found that this Christian practice breaks down everyday geopolitical barriers between themselves and new migrants from the People’s Republic of China (PRC). This paper thus portrays Christian proselytization as an ambivalent practice of intra-family and geopolitical reconciliation within a Chinese Canadian congregational context.

Other presentations in this session:
Michele Verma, Rice University
How Transnational Education Shapes Indo-Caribbean Hindu Traditions in the United States

Sharon Suh, Seattle University
New Euro-American Dharma Protectors: Jodoshinshu in Transition

For the Society of Biblical Literature:
Saturday, 19 November 2011, 5:30-7:00 PM, Hilton Hotel, Van Ness Room
Sponsored by the Institute for the Study of Asian American Christianity (ISAAC), the session is entitled: ISAAC Fifth Anniversary Celebration.
As we prepare for the next five years of advocacy for the study of Asian American Christianity, we would like pause for a moment to reflect on our work. Please join us for our Fifth Anniversary Celebration in San Francisco two Saturdays from now.

America, Return to God? Chinese American Christian conservatives and Asian American Christianity
America, Return to God was a publication released by the Great Commission Center International in the late 2000s. Its premise was that the declining morality of American civil society, mainly in sexual practice, will lead to eschatological disaster for the nation. While praised by some evangelical leaders, it also garnered attention both in the secular press and among some Christians as what was perceived as a homophobic publication. What is seldom interrogated, however, is America, Return to God as a Chinese Christian missionary publication in the tradition of the Lausanne Movement. Such an analysis reveals a dilemma in Asian American Christianity by problematizing the conservative-progressive divide in these circles. This paper fills that gap in the literature. It argues that America, Return to God should be read as a Chinese evangelical compilation of American Christian articles on public morality as part of an effort to fulfill the Great Commission with social and cultural awareness of American issues. First, I perform a critical reading of America, Return to God, highlighting the theology of the nation at work in its articles. Second, I demonstrate that this publication is part of a Chinese Christian missionary effort on the part of its founder, Christian evangelical patriarch Thomas Wang, underscoring the integral role of Chinese Christians to global evangelical movements. Third, I reveal that America, Return to God presents Asian American Christianity with the dilemma of whether or not to allow conservative evangelical voices to speak for Asian American evangelicals. This paper advances Asian American Christian studies by beginning a conversation on how Asian American Christians have engaged America with their own particular theology of the nation.

Other presentations in this session:
Tim Tseng, ISAAC
ISAAC’s First Five Years

Book Announcements:
Young Lee Hertig, Fuller Theological Seminary, Mirrored Reflections: Reframing Biblical Characters (Wipf and Stock, 2010)

Russell Yee, Graduate Theological Union, Worship on the Way: Exploring Asian North American Christian Experience (Judson Press, 2012)

I welcome engagement on both of these papers and can be reached at jkhtse@interchange.ubc.ca.

Association of American Geographers 2011 (Seattle, WA)

A few updates on the sessions in this Association of American Geographers in Seattle’s Washington State Convention Center and the Sheraton.

Betsy Olson, Claire Dwyer, and I co-organized a session on Wednesday, 13 April 2011, at 10 AM entitled Religion and transnationalism/Traveling faith (#2244).  This paper featured paper presentations by Murat Es, Abby Day, Ben Kogaly, Sharon Suh, and Patricia Ehrkamp.  Claire Dwyer, David Ley, and I also gave our presentation on Richmond’s “Highway to Heaven”:

While geographers have written much about the varying dimensions of transnational urbanism (Ley 2004, MP Smith 2001, Mitchell 2004) religious transnationalism remains under explored despite the establishment of many new spectacular religious buildings in diaspora cities in the last decade and evidence of the continuing significance of religious practice for many migrants (Levitt 2007, Tweed 2002). In this paper we draw on recent empirical work in the multicultural suburb of Richmond, Vancouver to explore the complex geographies of a transnational suburban religious landscape. Along the Number 5 Road, on the eastern boundary of the city and adjacent to the major 99 highway, more than twenty religious buildings including mosques, churches, religious schools, Buddhist, Hindu and Sikh temples are clustered within 3 kilometres. This suburban religious landscape has been produced by the complex intersection of suburban planning regulations, municipal multiculturalism and the transnational activities of a range of different diasporic faith communities living in greater Vancouver and beyond. Our paper traces the processes by which this landscape has been produced and raises some questions about the possible outcomes of planning for religious and cultural diversity and the varying trajectories of religious transnationalism.

I am also giving a paper on Thursday, 14 April 2011, at 10 AM in the Issues in Ethnic Geography II (#3220) session.  Here is the paper abstract:

Until recently, ethnic, religious, and ethno-religious spaces in North America have been assumed to be apolitical.  Urban ethnic centres (such as Chinatowns), ethnoburbs (such as Richmond in Metro Vancouver), and ethnic churches and temples have often been seen as sites where migrant cultures to North America have been preserved; indeed, the only politics in which they are involved may be anti-segregation and anti-racism protests.  However, Cantonese Christians have not been apolitical.  In 2008, Cantonese Christians successfully campaigned for the election of a Conservative Member of Parliament in Richmond, British Columbia; a parallel in the San Francisco Bay Area was an alliance of Chinese evangelicals with the larger evangelical movement to pass Proposition 8 to ban same-sex unions.  Such a trend has also been noticed by Canada’s national newspaper, The Globe and Mail, running a front-page article on immigrants and the conservative vote.  In this presentation, I propose a working approach to such migrant religious communities that takes into account their politics.  We must ask: what are the civic imaginations and practices of Cantonese Christians who are said to vote conservative?  This paper grounds this question in Vancouver and San Francisco as the starting point of a new line of inquiry into the political agency of communities formerly thought to be ethnic enclaves running parallel religious lives in North America.  It is the hope of this paper to initiate a new approach to immigrant and ethnic geographies from which empirical data can be collected.

Finally, in the usual great run-up of speakers for the Geography of Religion and Belief Systems Annual Lecture, Claire Dwyer will be giving this year’s lecture (#4258):

Encountering the Divine in W5 and Highway 99: stories of the suburban sacred
This lecture reflects on my on-going collaborative research on suburban faith spaces in London and Vancouver to explore the significance of everyday geographies of religion.  Recent research on suburban faith spaces offers both into a reinterpretation of the assumed secularism of suburban space and an analysis of the transnational and postcolonial connections shaping suburban geographies. Through this analysis of suburban faith spaces I develop two broader arguments about the geographies of religions and belief systems. First, I ask what geographies of religion have to offer to wider theoretical discussions within the discipline. Second, I reflect on the  possibilities and challenges of accessing the suburban sacred as part of a wider reflection on geographies of encounter and enchantment.