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Keywords-English translation (Korean original, English transliteration)-in descending order of frequency (most frequent in BOLD), by outgroup and narrative type.
Source publication
This paper analyzes how South Korean (SK), evangelical media discuss two outgroup categories: North Korea and homosexuality. Analysis of SK media over two decades—mainly longitudinal analysis of evangelical newspaper Kidok Sinmun (1998-2019)–generates several findings. First, homosexuality is catching up to North Korea as the leading outgroup in SK...
Context in source publication
Context 1
... outreach, outgroup members do or should receive relational outreach from Christians. Figure 1 lists the top five key words for each narrative category. The most frequent keyword for each category were, respectively, Human Rights (ingwon) for North Korean threat narrative; Cooperation (hyeoblyeog) for North Korean outreach; Scripture (seonggyeong) for Homosexual threat; and Mission (jeondo) for Homosexual outreach. ...
Citations
... The second approach maintains that ''the only truly effective way to change the world is one-individual-at-a-time through the influence of interpersonal relationships'' (Smith 1998, 187) and that Christians should personally engage, not condemn, outgroup members. Lee and Yi (2021) argue that US evangelicals' dual narratives of outgroups, as threats or as outreach subjects, have diffused among evangelicals worldwide, including in South Korea. A transnational network of ''human-rights'' evangelical organizations (e.g., Voice of the Martyrs) publicize narratives of outgroup members (e.g., North Korean officials) violating the liberties of Christians. ...
Background and Objectives
Many people have shown negative attitudes toward homosexuality (ATH) in Korea. A number of studies have been conducted to identify factors (e.g., spirituality, Protestantism, familism, etc.) influencing the attitudes. In this study, we reverified the effects of the factors identified from previous studies and determined what the most powerful predictor was for the attitudes by means of regression analyses.
Methods
We conducted online and offline surveys using a questionnaire which consists of 32 items on the attitudes, familism, religion, and so on in early 2021. The respondents were 720 Protestant or non-religious Koreans (152 non-religious men, 195 Protestant men, 159 non-religious women, and 214 Protestant women) aging from 19 to 64 years old.
Results
Among the factors found in previous studies, we found gender, age, Protestantism, spirituality, familism, procreation, marriage, education experiences on gay issues or social interaction with gay people, sexism, and political ideology to be significant in determining the attitudes. Conducting the regression analyses, familism was the most powerful predictor in both Protestant and non-religious groups. Especially, familism was the greatest predictor for the male sample. For the female sample, instead, marriage and procreation as the practice of familism were more powerful than familism itself, and spirituality was also a powerful predictor.
Conclusion
Familism was the strongest predictor of the attitudes among the non-religious and religious samples and male sample, whereas spirituality was the strongest among the female sample. In addition, Protestantism itself was not a significant predictor for either the male or female sample. Thus, we concluded that the strongest factor influencing negative attitudes would be traditional familism values.
This essay discusses the emerging literature on APA religiosity and politics, with a focus on theologically conservative Christians.¹1 Some parts of this article are adapted from Yi and Phillips (2019 Yi, Joseph, and Joe Phillips. 2019. “Religions and Politics of Asian Pacific Americans.” Society 56 (1):59–62. doi: https://doi.org/10.1007/s12115-018-00324-7.[Crossref], [Web of Science ®] , [Google Scholar]). Reprinted with permission from Springer. APAs are both highly religiously diverse, and politically divided between those who identify more as conservative Christians and those who do less. More-educated, conservative Christian APAs experience cross-pressures from more-educated, social progressives (predominantly Democrats) and from less-educated, conservative Christians (predominantly Republicans). APA involvement in transnational religious networks sometimes reinforces, and sometimes bridges, the “culture war” cleavages. The essay closes with suggestions on how political science professors can teach about, and to, religiously diverse Asian-Americans, including potential discussion topics and assignments.
Although we commonly associate a national identity with one flag—its own—some nationalists express their identities with two. In recent years Christian nationalists in the United States and South Korea have been flying the Israeli flag alongside their own. We posit that their symbolic agendas are focused more on domestic issues than foreign policy. Christian nationalists endeavor to overturn the official variants of their respective national identities which embrace pluralism and secularism. They signal their authentic nation by flying the Israeli flag alongside their own in order to convey biblicality. By symbolically setting themselves apart from their non-pious compatriots these nationalists are promoting an alternative, multi-tiered national identity which situates religious Christians at the top and all others underneath.
Trends toward an influx of new migrants have been pronounced in East Asia through a development we call the third round of migrant incorporation. At the same time, other features of East Asian societies, such as strong levels of ethnic nationalism, have changed little, posing challenges to multiculturalism. In this introduction to this special issue, we review the latest research trends broadly concerning multiculturalism, migrant groups that have received little attention, racism and xenophobia. We first discuss the state of migrant incorporation in East Asia and the limits of multiculturalism in this region, where various features of the developmental state persist. We then introduce research on voices opposing multiculturalism in East Asia. This introduction highlights what is peculiar—and ordinary—about migrant incorporation and the associated challenges in East Asia.
