By Steven Zhang, VI Form

Snowballing Towards Anti-Ethnic Homogeneity

Editor’s Note: This project was made possible with the support of the Class of 1968 V Form Fellowship. At their 25th reunion, the Class of 1968 created a fund to provide grants to V Form students for independent study during the school year or, more commonly, during the summer between V and VI Forms. Their intent in establishing this fund was to reward independent thinking, ingenuity, and planning and to encourage the student in exploring non-traditional fields of inquiry or using non-traditional methods of investigation.

Student-Submitted Note: Over my Junior year, I embarked on an ambitious research project rooted in personal experience. Eight years ago, I left my town’s Asian church, noticing over time that older friends were departing too. What prompted so many people with similar backgrounds to collectively leave? I dove into academic research. I exhausted every accessible paper, emailing professors for copies when articles weren’t free. I spent months interviewing and writing, dedicating 2-3 weekday hours and 4-8 weekend hours. It was incredibly hard to conduct research all by myself. I submitted an abstract summarizing my findings to UC Berkeley’s conference on Asian Pacific American religions, and was accepted based on my paper and my paper’s abstract.

Abstract

Despite recent attention on second-generation Asian American Christians, many racialization and ethnicization theorists often neglect the migration of second-generations from mono-ethnic churches to multi-ethnic churches. Through an analysis of the oral histories of nine East Coast, American-born, East Asian college students, my paper argues how race and cultural factors in ethnic, predominantly white, and multi-ethnic churches influence second generation students’ desire for diverse congregations. This study contends that due to family pressure on youth and overbearing cultural values in an ethnic church, second generations avoid Asian-homogenous religious environments and their parents’ ethnically bounded faith. Leaving instead for predominantly white churches, they find that cultural awareness on issues of marginalization is lacking. In both churches, second generations grow averse to homogeneous environments as minorities with unique cultural differences. In college, they resolve the desire for heterogeneous religious environments through the diverse college campus that offers religious autonomy and a religious buffet of ministries. Among the various options, the multi-ethnic ministry especially appeals to second generations by creating a minority-focused space infused with different perspectives. My paper uncovers a pattern of religious attendance among second-generation Asian Americans, analyzing how, when, and why religious diversity in congregations is vital.

Paper presentation

Introduction

My paper focuses on second-generation Asian Americans who attend multi-ethnic churches and explores their motivations for desiring and attending diverse congregations.

I employ a snowball metaphor to demonstrate how different factors combine to create a desire for diversity. The “compounding factors” to the snowball of anti-homogeneity are family pressure that creates desires for separation and independence, overbearing cultural values that create a dislike for homogeneous environments, reduced marginalization that creates a desire for a diversity of members, and a desire for diverse theology. This snowball of anti-homogeneity stops rolling after entering college, where the accumulation is resolved through the diverse college campus that offers religious autonomy, a religious buffet of ministries, and more diverse perspectives.

My methodology was emailing and networking. I emailed nine East Coast, East Asian, college students on college campuses and college graduates from nearby multi-ethnic churches to ask them these questions.

Before I go into my findings, I would like to provide a literature review.

As many researchers have noted, second generations embark on the silent exodus, a mass migration away from their mother churches. They leave because of cultural differences between generations and intergenerational leadership difficulties. The question of where they go has been answered by numerous authors who argue that second generations stay in ethnic and racial enclaves. They either head to Asian American ministries, return to their ethnic churches, or pave a new pan-Asian path, which although different from their parents, often carries mono-ethnic notions.

However, while there has been a growing body of research directed toward multi-ethnic church participation, rarely do they tackle the underlying causes for their participation.

In their 2007 paper titled “Asian American Evangelicals in Multiracial Church Ministry,” Jeung and Foley found that younger generations (Generation X and Y) place a high value on diversity and are more supportive of multiracial churches. They also observed that Asian American-led multiracial congregations, primarily consisting of Generation X and Y members, benefit from age and socioeconomic similarities that help address challenges in multi-ethnic churches. Moreover, Asian American ministers, being racial minorities themselves, exhibit sensitivity to the experiences of other minorities and actively strive to diversify their staff and leadership, which may attract second-generation Asian Americans seeking diversity, inclusivity, and a sense of belonging within a multicultural religious community.

Another important contribution to this discussion is Korie Edwards and Rebecca Kim’s paper titled “Estranged Pioneers: The Case of African American and Asian American Multiracial Church Pastors”. One of their findings is that Asian American leaders often disengage with Confucian understandings of leadership and structure, and adopt a more white egalitarian model. However, one of the key findings is that those of color, especially Asian Americans, have to go beyond to feel appreciated and respected. Additionally, other research outside the novel found that there are also personal costs associated with attending multiracial churches such as feeling inferior or low self-esteem. This makes attending a multi-ethnic church counterintuitive. So, understanding why those attend the churches is even more imperative to understand, especially if what they embark on is an “ambiguous and fragmented” journey.

While both texts are comprehensive, neither one explicitly addresses the motivations of second-generation Asian Americans. One of the only existing research that deals with motivational factors is Gerardo Marti, who argues that some second generations leave mono-ethnic churches because their religion, evangelical Protestantism, emphasizes the importance of “reaching out to other people” to grow as a Christian. However, Marti’s research focused on Latino second generations, not East Asian ones, highlighting the need for further research.

The literature on second-generation Asian American Christianity has a significant gap in understanding how and why second generations begin to show an increasing interest in diversity and multi-ethnic churches. My paper aims to deconstruct the second-generation religious experience to truly pinpoint the factors explaining this emerging trend in religious participation among second-generation Asian Americans.

Findings

Now, I will talk about my findings. The factors that I will mention in today’s presentation, which compound the snowball of anti-homogeneity, are family pressures, cultural pressures, low marginalization, and low diversity in theology. Additionally, the final push for this snowball occurs when second generations enter the freedom and diversity of college.

R1

The first factor is how strict families prevent second-generation religious growth and set them to seek religious independence and identity, thus starting the snowball of anti-homogeneity.

In East Asian families, filial piety mandates that second generations follow the faith of their parents. One interviewee recalls how his parents pressured him to follow their beliefs, creating a dislike for the religion itself. Another interviewee notes that tying religion to family and culture meant she never had a “genuine Christian community”. Two other interviewees were forced to attend ethnic churches. Another attributes this pressure as a reason why second generations leave the “ethnic church in the first place”. They estimate, based on what they’ve seen, that about “40%” of their friends didn’t make their faith their own until attending church after college, having been forced into baptism and missions. The descriptions of their parents as overbearing suggest that some Asian Americans may leave the church to assert their sense of identity.

Importantly, most interviewees suggested that more strictness leads to a greater likelihood of participating in different churches, thus more likely to begin the snowball of anti-homogeneity.

Strict families impose pressure to conform to religious expectations, leading second-generation to feel as if they don’t have a say in religious expression. Many seek a separate religious community to assert their own religious identity, searching for an area not bound by family traditions or parental pressure. This makes them more averse to Asian ethnic churches and more accepting of multi-ethnic churches.

R2

The second factor is how cultural hindrances in the ethnic church push second generations to steer clear of environments exclusively made up of people from their ethnicity.

Most interviewees mentioned the ethnic church as akin to a cultural community, concerned with non-religious topics. One interviewee noted the church’s focus on grades, politics, and “comparing and boasting their kids”, rather than Christianity. With a homogeneous community focusing too much on social aspects, they overlook second-generation religious needs. For instance, one interviewee couldn’t be vulnerable in this cultural community due to the lack of religious confidentiality. Another interviewee similarly notes these environments risk being “pigeonholed” by similarly thinking people.

Second generations realize immigrant churches are catered to their parents’ generations and lack religious depth for them. This prompts them to seek a non-mono-ethnic religious environment, avoiding the same overbearing cultural factors.

R3

The third factor is that multiracial comfort and lack of marginalization may contribute to second generations pursuing multi-ethnic churches.

Second generations in diverse environments like Queens, New York, don’t seek separate affinity spaces to reinforce their identity. Three interviewees who enjoyed multi-ethnic churches came from diverse backgrounds or didn’t feel marginalized by their race or ethnicity. In contrast, those who grew up in mostly white areas and felt marginalized often seek predominantly Asian religious spaces. One interviewee, for instance, experienced microaggressions from a young age, influencing her to attend solely Asian American churches.

The lack of marginalization influences how receptive second generations are to multi-ethnic churches. If they don’t experience marginalization or grow up in a diverse environment, they are less likely to push the ball of anti-homogeneity, as homogeneity is what they need.

R4

My fourth reason is that the more Eurocentric preaching in predominantly white churches, the more likely they will seek environments with diverse teachings. This is different from the diversity of the church’s congregation.

One interviewee mentions the impossibility of discussing race or ethnicity in a white-dominant space, expressing a wish for more discussion on how being Asian relates to being Christian. Another notes how white churches often overlook ethnic and racial aspects. The emphasis is on the lack of diverse preaching and worshiping, as opposed to diverse people.

Second-generation individuals often feel disconnected and limited in their religious growth within predominantly white churches due to a lack of diversity and cultural appreciation. This makes it difficult for them to address racial and ethnic issues, driving many to seek more diverse religious environments. They yearn for spaces where they can openly discuss marginalization, embrace diverse theological perspectives, and move beyond the limitations of homogeneous settings they have encountered.

S1

Where do second generations find the inspiration to attend multi-ethnic churches and fulfill their needs? I will discuss how college emerges as a pivotal point for these second generations for two reasons. First, the independence and array of ministries in college give them a chance to take risks and be receptive to new perspectives. In college, second-generation individuals experience significant personal and spiritual growth due to increased autonomy. They have the freedom to explore topics that were previously inaccessible in white churches, deepening their understanding of their faith. College provides a supportive environment where second generations can discover and shape their unique religious identities, free from the constraints of a single faith style. Through various religious environments and fellowships, they find opportunities to make their faith their own and find a sense of belonging.

S2:

But college offers not only autonomy and freedom but also diversity. According to interviewees who attended multi-ethnic churches, they rarely distinguished themselves from other minorities regarding religion.

College is less defined by race and ethnicity compared to ethnic and mainstream white churches. Many second generations share the experience of academic rigor and pressure to obtain internships, similar to their non-Asian peers. Noah discovers that during times of volatility, people of any identity form communities. As students bond across racial or ethnic boundaries, they encounter diverse perspectives and develop an affinity for multi-ethnic churches. These encounters are often deep, as described by an interviewee.

College becomes a melting pot focused less on past experiences and ethnic identities and more on current situations and shared experiences. This is where second generations encounter true diversity in thought, religion, and identity. Notably, Noah realizes that it’s not race or ethnicity that bonds religious people together, but their faith and desire to leave their comfort zones.

S3:

Having discussed the freedom and boundless diversity of college, how have second generations changed in their perspectives?

In my interviews, the emphasis for religious attendance shifted from race and ethnicity to sharing similar religious beliefs with those around them. They outwardly denounce race as an important factor. One interviewee says he looks for English-speaking congregations in his college ministry, regardless of specific Asian ethnicity. Many second generations realize that binding religion to their ethnicity is not vital to their faith, but rather, meeting different people is. For example, one interviewee asserts that race or ethnicity is rarely a requirement for a religious setting; shared religious faith and desire for growth are what attract them.

In summary, college represents a significant transition for many second generations. It offers an escape from the constraints of strict family dynamics, overbearing cultural values, and limited theological diversity. Instead, college provides a haven where diverse approaches to Christianity are embraced, thanks to growing up in a diverse environment. One interviewee, who has finished college, reflects that her needs and wants have changed, and she now appreciates more diverse congregations. Another interviewee, like many other second generations, underwent a change where she realized that “[her] understanding of God is [that] there’s a lot of different sides to God. And those different sides are understood through different cultures”.

Conclusion

In conclusion, I briefly highlight my findings and explain how my paper adds nuance. This paper examined the motivations of second-generation Asian Americans attending multi-ethnic churches and addressed the gap in research on this topic. The findings emphasize the significance of autonomy, cultural pressures, and the lack of diversity in predominantly white churches as driving forces behind the second generation’s desire for diverse religious environments. College emerges as a pivotal turning point where second generations experience greater freedom and encounter diverse perspectives that shape their religious identities. Overall, this research sheds light on the factors that shape the emerging trend of second-generation Asian Americans seeking diversity and inclusion in their religious participation.

I will now talk about potential insights my paper can offer. My main one is that my paper highlights the experiences of individuals attending multi-ethnic churches and offers avenues for further investigation into these examples. As Kim and Edwards mention, the risk of leading multi-ethnic churches is an ambiguous one. My research provides a clearer understanding for those attending multi-ethnic churches about their Christian identities.

Furthermore, my findings may offer a prediction. Considering the rise of multi-ethnic and pan-Asian churches, and the apparent deviation of upcoming generations from immigrant populations, my paper hypothesizes a growing plurality in the religious landscape. If we observe similar racial and ethnic changes as those following the introduction of ethnic and racial studies, civil rights acts, and legislation, it seems likely that upcoming generations of East Asian descent may be more compelled to attend multi-ethnic churches.

Steven Zhang is a VI form day student from Southborough, MA. He loves cooking and editing episodes for his podcast. He loves the thrill of challenging himself, whatever that may be.