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"Korean American women Religious life."
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Identity, youth, and gender in the Korean American church
\"This volume develops an understanding of Korean American girls in the Korean American church between the ages of thirteen and nineteen. Christine J. Hong analyses and evaluates girl's formation around self, gender, and understandings of God in the context of Korean American mainline protestant congregational life. The book utilizes a practical theological qualitative study and develops a hybrid methodology using a feminist ethnography with de-colonial aims and indigenous research methods. Its goal is to facilitate practical theology's aim of enabling transformative experiences in communities of faith. The study asks and answers the question: what is the experience of being a Korean American girl in the Korean American immigrant church? Hong asserts that cultivating a better understanding of how Korean American girls develop concepts of self, gender, and God will help practical theologians, particularly religious educators, pinpoint, unpack, and evaluate the complexities of bi-cultural identity and faith formation\"--page 4 of cover.
Book
Identity, youth, and gender in the Korean American church
This book studies Korean American girls between thirteen and nineteen and their formation with regard to self, gender, and God in the context of Korean American protestant congregational life. It develops a hybrid methodology of de-colonial aims and indigenous research methods, aiming to facilitate transformative life in faith communities.
eBook
Korean clergy for healthy families: online intervention for preventing intimate partner violence
Background:
Intimate partner violence (IPV) among immigrant women is a serious public health problem. Churches and clergy play a fundamental role in their lives, as a form of social organization and alternative to community services.
Purpose:
To describe the implementation and evaluation of an intervention for Korean American faith leaders designed to increase knowledge about IPV and about resources to handle IPV, strengthen attitudes that do not support IPV, enhance self-efficacy to handle IPV, and increase prevention and intervention behaviors about IPV.
Methods:
Korean American faith leaders in a Southeastern state of the USA were invited to participate in the study (n = 55). Participants completed two online assessments: baseline and a 3-month follow-up. After the baseline assessment, participants were randomized to either the intervention (n = 27) or the control (n = 28) group. The intervention consisted of three online modules, each taking approximately 30–45 min to complete. Modules were developed based on the researchers’ work with Korean American faith leaders. Assessments and interventions were available in Korean and English.
Results:
Compared to the control group, the intervention group significantly improved their knowledge of resources and enhanced attitudes against IPV. The intervention group increased their self-efficacy and behaviors to prevent IPV more than the control group, but these changes were not statistically significant.
Conclusions:
The online training provided a safe and convenient environment for the Korean American clergy, for whom anonymity and convenient access were important. Results are promising, but highlight the need to include more specific training of skills, which could be incorporated into the online modules in the form of an avatar. This online training could serve as a template to be adapted for other immigrant groups.
Journal Article
Gender and the Education-Employment Paradox in Ethnic and Religious Contexts: The Case of Arab Americans
Education is weakly related to employment for some groups of U.S. women. As such, it may be less of a resource for reducing gender inequality than commonly believed. Drawing on ethnographic field notes and in-depth interviews with Arab Americans, we recast the motivations and consequences of female education in terms of cultural schemas and resources and then analyze the processes that underlie the education-employment link in ethnic and religious contexts. Arab American women are a particularly useful case study because they have higher educational attainments but lower employment rates than most other groups of U.S. women. Our findings shed light on this paradox. Arab Americans universally support female education as a resource, not for economic mobility, but to ensure the proper socialization of children, solidarity of the family, and ultimately the maintenance of ethnic and religious identity. Contrary to the widely held assumption that female education will equalize gender power dynamics, our results highlight how and when women's education may reproduce patriarchal gender relations. This is the case in religious and ethnic contexts where women forgo market opportunities to fulfill familial responsibilities, and where parents and children view female education as a collective family resource-a resource to be invested in the home rather than in the market.
Journal Article
Korean American Clergy Practices Regarding Intimate Partner Violence: Roadblock or Support for Battered Women?
Although it is common for Korean Americans to seek assistance from clergy for intimate partner violence (IPV), there has been lack of research on Korean American clergy’s practices regarding IPV. 152 Korean American Protestant clergy were surveyed on their practices regarding IPV in their congregations. 92.7 % of respondents reported counseling people who had experienced IPV; however, one-third stated that they had never referred congregants to additional resources. Additionally, the great majority of respondents recognized their important role in responding to IPV; however, only 16 % of them reported feeling well-prepared to deal with IPV. Practice and research implications are discussed to improve a partnership between religious leaders and victim advocates for the purpose of supporting battered Korean immigrant women.
Journal Article
Korean American Women and Mammogram Uptake
A high percentage of Korean American (KA) women have never had a mammogram, which puts them at greater risk for late-stage breast cancer. The aim of this study was to compare health beliefs and spousal support about breast cancer and screening between KA women with and without a history of mammogram completion. Cross-sectional data were obtained from 428 non-adherent married KA women. KA women who never had a mammogram were younger, had less access to health care, had less knowledge, and had lower perceived self-efficacy, benefits, and spousal support, and higher perceived barriers to breast cancer screening compared to women who had had a mammogram. Assessing differing characteristics between the two groups of KA women may lead to a better understanding of the variables influencing mammography screening in this population and possibly increase early screening.
Journal Article
Breast Cancer Screening Among Korean Americans
Cancer is the leading cause of death for Korean Americans (KAs). Breast cancer (BC) is the most commonly occurring cancer among KA women, and its rate has been rapidly increasing. Low BC screening rates for KAs puts them at greater risk for late-stage breast cancer. We conducted a systematic review of the published literature on cancer screening among KAs, and identified 38 eligible studies. Despite significant increases in mammogram utilization over the past two decades, KAs have consistently lower rates of mammogram screening than other American populations. KA women also report lower rates of clinical breast examination and breast self-examination. Screening rates are higher among adults with higher socioeconomic status, greater acculturation to the United States, more cancer knowledge, higher perceived susceptibility to BC, more social support, and better access to health services. However, fear of finding something wrong, fear of embarrassment or lack of modesty, not knowing where to go for screening, believing that mammography is only necessary when symptoms are present, and perceived time and cost difficulties in accessing mammography were reported as barriers to mammogram screening. Coordinated efforts from clinicians, public health workers, KA cultural and religious organizations, and the broader breast cancer advocacy and awareness community are necessary for improving BC screening among KAs.
Journal Article
Do Christian Denominations Exhibit Higher Rates of Alcohol Consumption? A Study of Korean American Women in California
Although Korean American women show high levels of involvement in religious practices and high prevalence of alcohol consumption, no studies have assessed the association between religious denomination and alcohol intake among this group of women. This cross-sectional study examined the associations of religious denomination and religious commitment to alcohol consumption among Korean American women in California. Polychotomous regression models were used to provide estimates of the associations between religious denomination and religious commitment to alcohol consumption. Catholic Korean American women (OR 5.61 P < 0.01) and Independent Christian women (OR 4.87 P < 0.01) showed stronger associations to heavy alcohol consumption when compared to Conservative Christian Korean American women. Path analysis suggested that specific denominations had both direct and indirect effects on the outcome of interest, and that religious commitment and drinking models served as moderators for this phenomenon.
Journal Article
Fundamentalisms and Patriarchal Gender Politics
Recent studies of North American and Latin American evangelicalism suggest that the ideology and politics of charismatic and legalistic-literalist fundamentalist groups differ with regard to gender relations. Although both advocate patriarchal structures of authority, women in charismatic groups can negotiate gender relations more actively, thereby promoting their own interests. Applying this basic distinction to evangelical groups in South Korea, however, suggests that differences among the outcomes for women depend on preexisting structures of authority rather than the type of fundamentalism. When patriarchal structures of authority, especially in the family, still function, the differences between charismatic and legalistic-literalist fundamentalism become minimized. However, when these structures are breaking down or already have eroded, charismatic types of fundamentalism offer women a stronger voice and greater opportunities to renegotiate gender relations than do literalist-legalistic ones.
Journal Article