Struggles of Korean Second-Generation Leaders: Leaving the Immigrant Church

2020 ◽  
pp. 239693932093023
Author(s):  
Eunice Hong

The Korean immigrant church has served as not only a religious institution but also a cultural base for the first generation of immigrants, who have a common interest in keeping their traditional values. Such an emphasis, however, has resulted in conflicts between the first and second generations. The purpose of this study is to explain the struggles of second-generation Korean American leaders that led them away from the first-generation immigrant church. Two main elements of the Asian culture emerged as the source of the intercultural identity struggle: (1) striving to maintain the honor balance and (2) struggling with due order.

2019 ◽  
Vol 23 (2) ◽  
pp. 224-241
Author(s):  
Hee An Choi

Abstract The article suggests that the practices of leadership within Korean communal transformational leadership in Korean resistance movements provide a resource for women in the Korean immigrant church. The article addresses the challenges of Korean leadership in immigrant contexts, how immigrant leadership is performed and transformed, and how immigrants have developed and adapted their leadership from a Korean to US context during the immigrant identity transformation process.


2016 ◽  
Vol 1 (1) ◽  
pp. 105-118
Author(s):  
Anita Pugliese ◽  
Julie Ray ◽  
Neli Esipova

This paper reports the results from Gallup’s global analysis of the likelihood of first-generation migrants, second-generation migrants and the native-born to send financial help in the form of money or goods to others inside or outside their respective country of residence. The findings in this paper are based on more than 450,000 interviews conducted through Gallup’s World Poll in 157 countries in 2012, 2013 and 2014. The sample includes more than 26,000 first-generation migrants and more than 20,000 second-generation migrants. The large sample enables Gallup to analyze first-generation migrants by the duration of their stay in their adopted country and compare their remittance behaviors with second-generation migrants and the native-born.


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