Asian Christians Resources

Hertig, Y. (1998, January). The Asian American Alternative to Feminism: A Yinist Paradigm. Missiology: An International Review, 26, pp. 15-22.

Asian-American women are often trapped in a male dominated world and culture. This article offers an alternative to the traditional feminist paradigm, which is male dominated. Written by an Asian-American to an Asian-American audience, the article argues that an integrated theology of wholeness—yinism—is a more appropriate model for feminist thought. It is particularly helpful for any Asian-American woman who feels trapped in both an American and a male world. Hertig provides personal insight and a liberating message of hope and renewal for Asian-Ameican women.

Reaffirming the closeness of racial, class-based, and gender-based, reconciliation to the heart of the gospel, Hertig points out that Jesus chose to identify with a marginalized ethnic group in becoming a Galilean. She writes, "Jesus’ journeys in and around Galilee and Jerusalem offer insights into the obliteration of the socially constructed wall between the margin and the center today." (p. 15) Furthermore, Hertig states that if feminist thought starts with a hierarchical reference point, it is only seeking acceptance into a system it deplores. Asian-American women should therefore seek to eliminate the concept of center and margin, while acknowledging the need for wholeness between males and females.

Secondly, Hertig criticizes feminist thought for its failure to view race and class as equally affected by sexism. For too long feminist thought has been dominated by a male-centered and combative paradigm. This dualism is divisive according to Hertig. "If one simply replaces the power holder of dominance, there is no liberation or transformation." (p. 16) The goal is what Hertig calls yinism, taken from the word yin, the female energy in Taoism. "The yin is holistic, dynamic, synthesizing, and complementary with yang (the male energy in Taoism)." (p. 16) Thus, feminist thought should be as much about reconciliation and interdependence as it is about separation and demarginalization.

Next, Hertig asserts that the frustration between class, gender, and race can be best understood as an imbalance of yin and yang. This means that a proper balance between yin and yang within individuals will produce an interdependent result culturally. Examining Jesus’ qualities, Hertig asserts, reveals a perfect balance between yin and yang, and that understanding the importance of that balance—for example, of mercy and compassion with anger and judgment—will give Christians a proper paradigm for viewing racial and gender-based healing. Yinist spirituality, "seeks to process multiple dimensions of relationships and their mutual interconnectedness with God, human beings, nature, and the ecological environment...what matters is balance." (p. 20)

In conclusion, yinism, an Asian-American alternative to feminist thought, "seeks coexistence without male or female domination." (p. 21) Its center is the gospel message, but that same message understood through an Eastern paradigm. It offers the hope that because of Christ’s redemptive work on the cross, the world can experience racial and gender-based reconciliation. It criticizes traditional feminist thought for seeking acceptance into a male-dominated system instead of integrating an interdependent wholeness. The article is particularly helpful for Asian-American women, who may be more familiar with yinist thought.

QUESTIONS FOR REFLECTION AND DISCUSSION

1. Do you believe American society is dominated by males, who are considered more inherently able to lead?
2. Is traditional feminist thought helpful? What truths does it illustrate? What can the church learn from it?
3. If you are an Asian-American woman, is it helpful for you to think within the yinist paradigm? If so, why?
4. What kinds of things can the church do to integrate "a theology of wholeness and integration?" What is your part?
5. How can female relationships with one another provide a special place for this to occur?
6. What steps, if any, do males need to take to overcome a hierarchical model with them on top? If you are a male, how can you do this within your family, church, ethnic group?

IMPLICATIONS

1. Asian-American women are all too often placed in a restrictive environment with males at the top of the social ladder.
2. Reaffirming the truth of Taoist interdependence and the redemptive work of Christ is a helpful model for Asian-American feminism.
3. By taking steps toward interdependence, acknowledging the particularly male and female contributions to the body of Christ, the family, and the world, the church can overcome a male dominated paradigm.
4. The individual plight of Asian-American women may best begin with dialogue between women, leading to dialogue with Asian-American men, which will provide a model for the rest of the nation.

Rears, D. (1998, September 23). "Koreatown tolerance is model of promise; race: Latinos are the majority, koreans the keepers of commerce. Both find common goals." Los Angeles Times (Home Ed.). p. A1.

OVERVIEW

Racism usually ushers notions of strained black and white relations. However, in the very diverse Los Angeles area, Korean and Latino relations have evoked recent interest and study:

Relations between Koreans and Latinos are fueled by economic gain as well as a mutual understanding of each other. Because both are immigrant communities, they have many things in common. Jeannette Diaz-Veizades, a professor at Saybrook Graduate School in San Francisco says that ‘it’s two invisible communities trying to struggle by’ and that both are ‘immigrant, politically marginalized communities.’ Both groups also rely heavily on their children to translate English since it’s not their first language. The children of these immigrants, therefore, have to adjust to living in bicultural or even multicultural environments.

However, racial prejudices and stereotypes cannot be ignored in any issue involving two groups. When interviewed, a Korean storeowner honestly admitted that " ‘some Koreans think they are closer to white than black or brown, so they think they’re superior.’ " A study done by Diaz-Veizades and Edward Chang, a professor of ethnic studies at University of California, Riverside, found that Latinos were more flattering regarding Koreans than vice versa.

Despite some tensions and mutual misunderstandings, the Latinos and Koreans have a growing economic relationship. The study found that nearly 75% of all Korean businesses in Los Angeles have hired Latino immigrants at one time (as researched by UCLA assistant professor Kyeyong Park). Chang explains why Koreans tend to hire Latinos instead of blacks:

‘There’s less tension in terms of cultural differences, and the fact that they both don’t speak English fluently, so there’s no inferiority complex. If you were to hire an African American, he would speak the language better than you do.’

Since Latinos are newcomers, they are willing to work hard for minimum pay and are less likely to complain than U.S.-born employees. The shared immigrant experience seems to bond the two groups. Although relations between Latinos and Koreans are progressing, Chang says that " ‘I don’t think there’s a strong interaction between the communities yet. It’s going to take time.’ "

QUESTIONS FOR REFLECTION AND DISCUSSION

1. How do stereotypes and media strain the Korean-Latino relationship? How can we better communicate and understand these stereotypes?
2. What are some tangible ways to educate people about other cultures, especially Latinos and Koreans?

IMPLICATIONS

1. This is a fairly new relationship that is developing within the U.S. We need to continue to guide people to a mindset of cultural tolerance.
2. Using their commonality as U.S. immigrants, Latinos and Koreans can use their similar struggles to build strong bonds.

Nam Hee Kim cCYS

To help Korean American youth effectively address cultural adjustment issues.

OVERVIEW

LEADER PREPARATION

• Find articles on the problems faced by Korean American youth and make copies for discussion handouts.
• Tell the youth group the topic of discussion in advance.
• Prepare a group activity that is appropriate for the topic in discussion. A role play of problems depicted in the articles is an idea.
• Obtain an overhead projector, cassette player, and the transparency ready for the song described below.

GROUP BUILDING

Ask for volunteers in the youth group to role play a couple of the problems common in a Korean American family. It is a good idea that they are prepared in advance. The volunteers need to be lighthearted about their act. Be sure not to offend anyone or hurt someone very sensitive to the issue.

GROUP PRESENTATION

Invite a guest speaker who is experienced in working with Korean American youth. The presentation should include discussion of tough issues facing Korean Americans teens today.

GROUP DISCUSSION

• What is the most difficult thing about being a Korean American youth today?
• Why do you think you have these problems with your parents? What do parents want from you?
• What causes these problems among Korean American youth?
• What are some of the advantages of being a Korean American? Disadvantages?
• How do you want the parents to treat you?
• What can our organization/group/church do to help or cope with your problems at home and school? How can others help?

WRAP-UP

• It is not unusual for Korean American youth to have conflicts between being a Korean and an American.
• There are many advantages to being Korean American. They are bilingual and bicultural. They have a rich heritage in which they should be proud.

EVALUATION AND FOLLOW-UP

Ask the group the following questions:

• Was the opening activity appropriate for the topic?
• How was the speaker? Was he/she effective in communicating ideas to the youth?
• Did the group share openly during the discussion?
• Is there any need for a personal follow-up or some type of counseling?

IMPLICATIONS

1. Old wounds maybe reopened for some of the young people. It may make them angry, frustrated, or embarrassed. Be sensitive and wise in dealing with this topic. Professional counseling may be needed for some teens. Be aware and be available for them.
2. A new identity as a Korean American may emerge. Support groups will help them realize that they are not alone in facing the unique situations and problems of being a Korean American teen.
3. Feelings may be expressed and processed. It can be a healthy exercise that brings healing.

James Kim and Grace Kim cCYS

Yao, E.L. (1983). Ethnic awareness of Chinese-American teenagers. Urban Education, 18, 71-81.

OVERVIEW

To further question the stereotypical view of minority assimilation in the United States and to test the development of bicultural traits and attitudes among Asian-American teens.

DESIGN

Ninety-two American-born Chinese received questionnaires. The subjects were selected on a voluntary basis from two Houston outreach groups. Nearly half (48%) were churchgoers; the rest were church visitors. Fifty-five spoke a little Chinese (mostly Cantonese); nineteen could speak fluently; more than one-third spoke to their parents in Chinese. Fifty-eight had no Chinese writing skills; three could write in Chinese. Fifty-nine lived in Caucasian neighborhoods; twenty-one resided in Chinese neighborhoods; twenty-one in Latino neighborhood; five in mixed Asian; twelve in black. Only sixteen had grandparents living with them—most lived in nuclear families. Forty-eight questions were asked, most requiring "yes" or "no" responses.

RESULTS

None of the respondents, when asked their nationality, claimed to be American. They are either Chinese-American (86%) or Chinese (14%). About 60% identify their parents as Chinese.

A majority (68%) had recognized by second grade that they were different from others; 63% view themselves as different from their friends in skin complexion, facial features, value systems, family structure, parental expectations, language, cultural background, and eating habits (cultural background, complexion, and facial features ranked highest as differences while eating habits and language ranked lowest). Of those questioned, 63% are personally proud of being different from others; 93% are proud of being Chinese.

The study participants mention close contacts with Chinese and Caucasian groups. Ninety percent enjoy the fun of neighborhood groups; 61% prefer to make friends with Chinese-Americans; 54% prefer Chinese social gatherings to American; 54% feel that Chinese families are not isolated. These young people see neighborhood integration as a past means of integration: the next steps are interracial marriages and school integration.

Seventy-three percent believe that their parents are more strict than parents of other ethnic groups; 66% believe their parents have positive feelings toward the Chinese culture; only 25% see communication with their parents as open; only 6% ask for parental guidance.

IMPLICATIONS

1. The results of this study should not be generalized for several reasons. First, the study was conducted not on the East or West Coast, but solely in Houston. Next, most of the subjects were from middle class suburban homes. Additionally, at least half were nominal Christian churchgoers. Still, there is much of importance here that can be applied not only to Chinese Americans elsewhere, but to other ethnic groups as well. The statistics, even given the design limitations, enlighten.
2. It is important for the youth leader to understand the unique aspects of each ethnic group and to avoid scholarly and professional stereotypes. Ethnic teenagers always stand between two cultures: their traditional ethnic heritage and their contemporary American culture. Further, they almost always live biculturally, and this must be appreciated.
3. Obviously, ethnic youth leadership is important—more so when the parents of these young people hold deep reservations about their being raised as part of the American culture. This does not, however, rule out the contribution that can be made by other non-ethnic leaders if they are sensitive, affirm the traditional culture of their students, and empathize with their passage through the threatening transition between cultures.
4. Youth leaders and teachers should understand the tension under which ethnic young people grow up, and especially the dichotomy often existing between the pressures from parents and peers. Therefore, youth work among Chinese or other Asian Americans must give special attention to the family; reconciliation between parents and children must be a goal. The church and school settings must also be taken into consideration. Youth leaders should find ways to utilize the special strengths of Chinese and other Asian American young people.