Oikos & CKAA: 1991-2020

Oikos & CKAA: 1991-2020 Copyright © Robert Oh, May 2024 First published 2024 by Amazon ISBN 9798325203862 Edited and typeset by Robert Oh The right of Robert Oh to be identified as the author of this work has been asserted in accordance with the Copyright, Designs and Patents Act, 1988. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means (electronic, mechanical, photocopying, recording or otherwise), without the prior written permission of the publisher. This publication is designed to provide accurate and authoritative information. It is sold under the express understanding that any decisions or actions you take as a result of reading this book must be based on your judgement and will be at your sole risk. The author will not be held responsible for the consequences of any actions and/or decisions taken as a result of any information given or recommendations made. Contact Email: oikosbishop@mac.com Dr. Bob Oh YouTube: https://tinyurl.com/5knavyrw 2 TABLE OF CONTENTS INTRODUCTION ...................................................................................... 5 PERSONAL JOURNEY .............................................................................. 7 AS PASTOR OF OIKOS CHURCH & FOUNDER OF CKAA ........................... 10 KOREA TIMES ARTICLE ON OIKOS: OCT. 1991 ................................................ 13 RACISM ON THE PULPIT: KOREAM. NOV. 1991............................................... 20 THE RACISM IN ASIAN AMERICAN EXPERIENCE: PAPER. 1980 ........................... 22 CKAA PAMPHLET ...................................................................................... 26 UNITY IN CHRIST REVIVAL FLYER ................................................................... 27 UNITY IN CHRIST REVIVAL: THE CHRISTIAN HERALD ......................................... 28 UNITY IN CHRIST REVIVAL: LA TIMES ARTICLE. DEC. 1994 ............................... 28 CKAA ARTICLE: WORLD IMPACT .................................................................. 32 UNITY IN CHRIST REVIVAL: KOREA TIMES ....................................................... 34 KOREAN IN SPIRITUAL ECSTASY..................................................................... 35 KOREA TIMES ARTICLE: MAY 1992 ............................................................. 36 KOREA TIMES ARTICLE: UNITY FESTIVAL......................................................... 37 KOREA TIMES ARTICLE ON UNITY FESTIVAL: JULY 28, 1992 .............................. 38 KOREA TIMES ARTICLE ON UNITY FESTIVAL: JULY 13, 1992 .............................. 39 KOREA TIMES ARTICLE: LIFE MAPPING CONFERENCE BY CKAA .......................... 40 CKAA ARTICLE: 5TH ANNIVERSARY CELEBRATION - 1997 .................................. 41 CKAA FLYER: EXPLORING KA MINISTRY MODELS, 1993 .................................. 44 CHRISTIAN HERALD & KOREA TIMES ARTICLES: MAR. 1993 ............................. 46 THE CHRISTIAN POST ARTICLE: FRIDAY, MARCH 30, 1993 ............................... 47 KOREA TIMES ARTICLE: CHRISTIAN KOREAN AMERICAN ALLIANCE SEMINAR. MAR. 1993....................................................................................................... 50 THE CHRISTIAN HERALD: MARCH 27, 1993. ............................................ 51 THE KOREAN CHRISTIAN PRESS: MAY 11, 2002 ............................................. 51 KOREA TIMES ARTICLE: MAY 2004 ............................................................... 52 KOREA TIMES ARTICLE: APRIL 2002.............................................................. 54 KOREA TIMES ARTICLE: JUNE 2015 .............................................................. 55 LA TIMES ARTICLE ON PAN-ASIAN CHURCHES: MAR. 1999 .............................. 56 ARE KOREAN AMERICAN'S SEXUALLY ACTIVE? ................................................. 64 WHO ARE THE 2ND GENERATIONS? .............................................................. 66 KOREAN AMERICANS ARE CHOOSING HIGHLY PROFESSIONAL CAREERS ................. 69 KOREAN AMERICANS WOULD RATHER HAVE DIFFERENT PARENTS........................ 72 ONLY A LOW PERCENTAGE OF PARENTS WANT THEIR CHILDREN IN MINISTRY ......... 74 WILL KAS BE HIGHLY EDUCATED? ................................................................. 76 ALTHOUGH THEY CLAIM TO BE BORN AGAIN CHRISTIANS, THEY DON'T PRAY.......... 78 KOREAN AMERICANS ARE CHOOSING HIGHLY PROFESSIONAL CAREERS ................. 80 PROFILE OF THE 1.2 GENERATION KA ............................................................ 82 WHY ARE KAS LEAVING THE KOREAN CHURCHES?............................................ 84 REASONS KAS ARE LEAVING KOREAN SPEAKING CHURCHES ................................ 86 KAS ARE WITNESS TO TOO MANY CHURCH SPLITS ............................................. 88 THE ISSUE WITH THE HEART LANGUAGE ........................................................ 91 THE EXODUS PATTERN ................................................................................ 93 WHAT IS THE REALITY OF THE KA GENERATION? ............................................. 96 OUR FUTURE MAIN LANGUAGE: KOREAN OR AMERICAN? .............................. 100 % OF KA CHRISTIANS THAT ARE BORN AGAIN ............................................... 102 WHO ARE THEY MORE COMFORTABLE WITH? ................................................ 104 WHO ARE THE KAS GOING TO MARRY? ........................................................ 107 KOREAM ARTICLE: SEP. 1991 – CALLING FROM GOD .................................... 113 KOREAM ARTICLE: SEP. 1991 – LANGUAGE DEBATE ..................................... 116 NAVIGATING THE CULTURAL DIVIDE: THE STRUGGLE OF 1.5 GENERATION KOREAN AMERICAN PASTORS ................................................................................. 120 THE SECOND GENERATION ASIANS IN THE U.S.: THE PROBLEM AND THE SOLUTION ............................................................................................................. 123 THE PRIVATE INDUSTRIAL COUNCIL..................................................... 128 KOOKMIN DAILY ARTICLE: KAGMA, JUN. 2020 ........................................... 142 SUPPORT INFORMATION ................................................................... 143 4 INTRODUCTION As I sat down to prepare for an informed interview with Professor Jane Hong, I found myself delving deep into the recesses of my past work, a rich repository of experiences and insights captured in numerous newspaper articles, essays, and records. These documents, meticulously preserved over the years, have chronicled the growth and evolution of the Oikos Community Church, where I served as the founding pastor, and the Christian Korean American Alliance (CKAA), an organization close to my heart. The process of revisiting these archives was not just a walk down memory lane but a profound journey back to the roots of our community's history and its intersections with broader social and religious movements. Each article, each note brought back memories of struggles, victories, and the relentless pursuit of unity and understanding among Korean Americans and the wider Christian community. Working alongside an AI I've fondly named 'Charley,' I've managed to digitize and compile these invaluable writings into a structured format. This was no small feat. Over the last 40 years of marriage and through seven moves, I was pleasantly surprised to find that I had managed to keep these papers. Their survival through decades and relocations seemed almost providential. The evolution of technology has been a blessing in this endeavor. What once were typewritten pages, yellowed with age and fragile to the touch, are now digital files—searchable, accessible, and interactive. This transformation has not only preserved the past 5 but has breathed new life into it, allowing these documents to converse with my current thoughts and today’s technologies. This book is a compilation of those efforts. It reflects on the societal and cultural challenges we faced, the theological and community-oriented solutions we sought, and the ongoing dialogue between past and present. It is my hope that this collection serves as a valuable resource for understanding the intricate tapestry of Korean American life and the enduring spirit of a community that continues to evolve while staying rooted in its faith and heritage. Praise the Lord for the journey so far, and for the technology that allows us to preserve and reflect upon our history. May this book inspire and inform all who seek to understand the past, navigate the present, and influence the future of our community and beyond. 6 PERSONAL JOURNEY The life of Dr. Bob Oh, as outlined in the chart, is a testament to a transformative and dynamic journey of faith, education, and service, spanning several distinct stages from 1961 to 2024. Here's a summary of each stage, highlighting key transitions and milestones: Stage I: BC – Before Christ (1961 to 1979) This period represents Dr. Oh's early life before embracing Christianity. It marks his formative years, where his initial worldview and values were shaped prior to his spiritual awakening. Stage II: Preparation Years (1979 to 1991) After committing to his Christian faith, Dr. Oh pursued rigorous academic and spiritual preparation. He attended Berkeley and Fuller Seminary, where he laid the foundational theological, biblical, and pastoral knowledge that would equip him for his future roles in ministry and beyond. Stage III: Ministry Years (1991 to 2008) 7 Following his academic preparation, Dr. Oh embarked on a significant phase focused on ministry. During this time, he planted and led the Oikos Church, fostering a community grounded in faith and dedicated to serving others. This period was marked by growth, both in the spiritual maturation of the congregation and in Dr. Oh’s leadership capabilities. Stage IV: Mission Years (2008 to 2015) Dr. Oh shifted focus towards broader mission work through the V2R Foundation, expanding his impact to global missions. This stage was characterized by extensive outreach efforts and the establishment of initiatives that aimed to meet spiritual and material needs internationally. Stage V: PhD Years (2015 to 2018) In a continued quest for knowledge and effective ministry, Dr. Oh pursued and completed his PhD. These years were dedicated to deepening his understanding of theological concepts and preparing him to contribute scholarly insights to the wider Christian community. Stage VI: Multi-Media Years (From 2019) With the rise of digital platforms, Dr. Oh adapted to changing modes of communication by launching the Dr. Bob Oh TV YouTube Channel on September 20, 2020. This stage reflects his engagement with modern media to reach a global audience, spreading his teachings and inspiring messages through new, accessible formats. Stage VII: Public Prophetic Voice (Starting December 8, 2023) 8 This most recent phase in Dr. Oh's life is marked by his emergence as a public prophetic voice, where he offers spiritual guidance and prophetic insights to the public. This stage was officially recognized with his 10,147th prayer, symbolizing his deep and ongoing commitment to intercession and prophetic ministry. Each stage of Dr. Oh’s life reflects a deepening and broadening of his spiritual journey and societal impact, illustrating a life dedicated to faith, education, and service across various platforms and in different capacities. 9 AS PASTOR OF OIKOS CHURCH & FOUNDER OF CKAA Pastor Bob Oh's journey as a pastor and church planter is a compelling narrative of dedication, vision, and spiritual leadership. His deep commitment to spreading the gospel is evidenced by his involvement in the planting of seven churches across the United States, with varying degrees of permanence and impact. 10 Early Beginnings and Vision: Pastor Bob's pastoral ministry began in earnest in 1991 with the planting of Mid City Oikos, which later became known as Kaleo Church in January 2012. This first church plant marked the beginning of his two-decadelong journey in church leadership. His vision was not just to establish a place of worship but to create a community where individuals could grow in their faith and live out the teachings of Christ in a supportive environment. Expanding the Ministry: Following the successful establishment of Mid City Oikos, Pastor Bob expanded his ministry efforts to different regions, each with its unique challenges and opportunities. Westside Oikos, later named Garden Fellowship Church, was established in the Valley, serving a diverse community and focusing on building a strong local congregation that could address specific local needs. Pueblo Oikos was another initiative, primarily focused on outreach activities. This endeavor showcased Pastor Bob’s commitment to evangelism beyond the traditional church setting, aiming to reach out directly to the community through various forms of service and ministry. Challenges and Adaptations: Not all church plants resulted in long-term establishments. USC Oikos and Glory Oikos: Gathering Place - Los Angeles Oikos both ended their operations in 2009. These churches, while not permanent fixtures, served specific community needs during their existence and provided valuable lessons in church planting dynamics and the importance of adapting to changing community landscapes. Short-Term Efforts: Pastor Bob also undertook short-term church plant efforts with LA Oikos, which lasted for six months, and Inland Oikos, a three-month endeavor in collaboration with 11 a Korean church. These attempts, though brief, were significant in testing new grounds and strategies for ministry, reflecting Pastor Bob's resilience and willingness to experiment and learn from each experience. Legacy and Impact: Throughout his career as a pastor and church planter, Pastor Bob Oh has shown an unwavering passion for the gospel and a commitment to serving communities through the establishment of nurturing spiritual environments. His efforts have not only contributed to the growth of individual congregants but have also laid down frameworks for future ministries to build upon. Each church, whether long-standing or temporary, played a role in shaping the spiritual lives of its attendees and the broader community. Conclusion: In summary, Pastor Bob Oh's life as a pastor and his efforts in planting churches across the USA illustrate a dynamic ministry characterized by fervent evangelism, community engagement, and adaptive leadership. His legacy in church planting, though marked by both successes and challenges, stands as a testament to his dedication to spreading faith and building communities. His journey underscores the complex yet rewarding nature of church planting and offers valuable insights for future church leaders and planters. 12 KOREA TIMES ARTICLE ON OIKOS: OCT. 1991 13 14 15 MISSION FIELD: SECOND GENERATION MINISTRY Title: Mission Field: Second Generation Ministry January 1992 by Pastor Bob Oh "There are 800 Korean churches in L.A., but what are they teaching their young ones?!" Dear Christian Brothers and Sisters, do you know where the most dangerous and most urgent mission field is today? Would that place be somewhere in a remote place of Africa? Or maybe deep in the jungle of the ever mysterious Amazon River? A faraway place in India? Guess again, because I am looking at our own backyard: yes, Koreatown, L.A., U.S.A.! 16 What do I mean by that? By the definition of mission, is the target group the population unknown, the least amount that I am "unchristianized" sector of the reached and, who has never had the chance to be exposed to the Good News of Christ and the "organismic" Christian Church. Let me define these terms before I go on: UNCHRISTIANIZED: The term "Un-churched" is used to not describe a group of people who are exposed to the church, but this term is used to describe a group of people who are not exposed to Christ, whether they are attending a church or not. ORGANISMIC: Don't try to look this up in your good old Webster Dictionary, because I coined this word just today! The concept is the real church of Christ should function like a body of Christ, therefore the structure of His church, or Body, should be Organic-in other organizational. Too many of our churches today are running like an organization rather than a body of Christ. Then who are these people in our community? I believe it is the 1.5 & 2nd generation Korean Americans. Last week, one of my ex-college department students came to our church to pay a visit before her departure to Africa as a Peace Corps volunteer for two years. As she made her announcement, within the "Ying" side of me I conjured up theories of somewhere in the African tribal square, where she would be cleaned, tied and prepared to be eaten by the peopleeating savages, who would be praying to their blood-thirsty god before their flesh-eating meal! So with much concern for her safety and with a prayerful heart, I asked her about the place she would be serving, and she said, 17 "Oh, the place I'll be serving is 90% Christianized!" So much for my imagery! She would be more safe these days in any part of Los Angeles. There in, reporters simply quantify the weekend casualty and make a comparison of the previous week, "Twentytwo people from the previous week!" I wanted to ask her how I could apply to become a part of the Peace Corps. But I couldn't, because I already knew that Koreatown is the ultimate mission field, and God had called me here. God has blessed Korean people with many churches in L.A. But despite such a blessing, many of these churches have become social gathering places. They neither experience the working power of God, nor do they try to make the work of the indwelling Spirit of Christ a part of their lives. They simply gather and try to run a social club of some sort, with a church name on it. Their "church" has become a place where they can socialize and their children can learn the Korean culture and language. Have you ever heard of a church trying to get rid of the Sunday School, so they could start a Korean class? Some of you might say, 'No way! But it's happening right here in L.A., and they think that they're doing God's work as well. Maybe this explains why so many of these churches are constantly fighting and breaking annually, some even quarterly. Somewhere along the way, the body of Christ, the ORGANISMIC CHURCH, died and it became an ORGANIZATIONAL. Let me share a statistical problem that I have. This is in connection to the proudly acclaimed 800 Korean churches in L.A.: The Survey, reported by Ch. Rish, A.K. Younham NAAP Survey of the 1991, indicated that 30% of the Korean-American youths surveyed, knew or knew of unmarried pregnant Korean girls. Compare this with the Chinese-American respect, which was only 8%, the lowest respect in the L.A. area. Chinese 18 counterparts, where were only 32 mentions in the survey. Are not to mention that Chinese-Americans are generally more "Americanized" than Korean youths. Due to the longer immigration history. Despite all of these odds against them, they're doing far better than Koreans, in their moral behavior. They are obviously doing something right in educating their young, thus we should learn from them, instead of standing in judgment and making fun of their small number of churches. The real question is, "There are 800 Korean churches in L.A., but what are they teaching their young ones? Or are they even teaching them anything at all?" 19 RACISM ON THE PULPIT: KOREAM. NOV. 1991 KoreAM Journal NOVEMBER 1991 Insensitive Ethnic Remark Offends a Fellow Believer by Pastor Bob Oh I would like to share a personal letter I wrote to a Caucasian pastor. Dear Sir: I thank you so much for your zeal to serve our Lord Jesus Christ in the greater city of Los Angeles. I appreciated years of your hard work is evident at last and the result was quite annual meeting. To representational of the largest evangelical churches denominations, where hundreds of churches work together to spread the Good News of Jesus Christ must be a wonderful task and a privilege at the same time. I especially would like to thank you for your emphasis on the international and multi-ethnic ministry. I was getting really blessed by your strong message as you preached, “We, the Americans, must reach out to all the international students and to the multi-ethnic groups.” I caught myself saying, “Preach it, brother, that’s what we need to do!” I was really getting into it until you defined for me what you meant by “We, the Americans.” 20 Almost at the end of your sermon, you said, as an illustration, “Just around here, if you open your eyes in a shopping mall, you would feel like you are in some remote part of Asia!” Everyone laughed, but I was blown away by that comment. Because, you see, instead of being part of your ‘We, the American,’ I found myself in that Asian crowd you mentioned - thousands of miles away from L.A., feeling more ‘yellow’ than ever. I wonder what would have happened if you had said, “Just around here, if you open your eyes in a shopping mall, you would feel like you are in some remote part of Africa!” Boy, that changes the picture quite dramatically, and I can imagine the tension that would be aroused among our dear beloved black brothers and sisters. Oh, I am sure that you really didn’t mean to exclude or hurt anyone, but the pain was quite real and felt by all of my church members who were there. It could have been a sincere mistake, granted, but it was a mistake nevertheless. Dear pastor and brother in Christ, I just wanted to write to you so that maybe, next time, you could include me in your ‘We, the Americans’ as an American passport and IRS Tax return to prove that I am as much an American as anyone else in that meeting. Serving our color blind Lord, Pastor Bob Rev. Bob Oh is the pastor of the Oikos Community Church. 21 THE RACISM IN ASIAN AMERICAN EXPERIENCE: PAPER. 1980 The Racism in Asian American Experience Sukhwan Oh A.A.S., 1980 May 9, 1980 Prof. Elaine Kim T.A. Kwang Woo Han The racism played a vital role in the development of both economic and social structure of the United States of America. Mainly, the racism was used as a "tool" for the prominent and successful Americans, i.e., businessmen and politicians, to shape their enterprise and to secure their political life. However, they needed some materials in order to use their "tool". Nevertheless, their materials were the immigrants, especially the non-white immigrants. Throughout the history of the immigration, their mischief in improper usage of the "tool" is clearly depicted and proved to be true. If this was true, however, and the history has not failed us, then there remains a few questions which have to be answered. They are: What was the main reason and cause of using the "tool" and how was it actually have been used. Consequently, these two questions can be answered only when one perceives the essence of the racism quite thoroughly and, furthermore, when one can apply its essence to the other factors of the problems. 22 The racism can be defined in many different meanings. Generally, it can be categorized generally into two major parts. The first part is the ideological racism, which meaning the antagonism between different races, and the second part is the economic racism, which meaning the practice of the prejudice act to the different race for the purpose of the distortion. Among these two, the "tool", which was mentioned previously, is the economical racism. It is quite obvious to draw this conclusion, since even the main purpose of the immigration itself was to provide the United States with the manual laborers to sustain its rapidly expending economy. However, much more words ought to be stated in order for the reader to grasp the whole picture of the economical racism manipulating as the "tool" and the immigrants as the materials. During the period of "bulk immigration", both the owner of the plantation and the industrial factory realized that the most immigrants who came to the United States wished to be rich quick and, to fulfill that dream, they were willing to do anything. Knowing this, the owner of both plantation and factory had fairly easy time recruiting the immigrants as the cheap laborers. Especially the non-white immigrants, having the handicap of not appealed to the western culture and its language, were the most profitable and peaceful workers. They worked hard in the lowest position with the lowest pay, and for the least acknowledgement. However, in order to establish this racially divided employment, where the non-white immigrants were placed in the lowest level and the white immigrants right above them, the economical racism has played the most important role in dividing the immigrants into racial groups and making the gaps between them, thus, creating the complete levels of different races. 23 This function of the economical racism can be depicted clearly in the case of the Hawaiian plantation housing structure. The whole housing structure was placed on a typical slope, which resembled something like a pyramid of the Egypt. At the bottom level of the housing structure, there were crowded bunkhouses for the Koreans and Filipinos hand workers, and next level of bunkhouse was occupied by either Japanese or Chinese workmen. Next level, which was fairly higher in the altitude than the lowest level, was taken by the white lunas. Finally, the topmost level was used by the owner or the manager of the plantation. By reading this description of the plantation, one should realize about the significance of its levels and purpose of their existence. For the manager and the owner of the plantation, it was their greatest expectation for their workers to work very hard and never form a union to revolt against them. In order to achieve this, they had to make sure that there will not be any friendly feelings between different ethnic workers to organize a big union. But as it was clearly revealed in the Hawaiian plantation housing structure, it was an easy task for the owners to accomplished to dissociate the workers. Because all they had to do was simply dividing the workers according to their ethnic groups. And the racism followed, which provoked the antagonistic attitude toward each other. Moreover, in order to keep this racism exist in the plantation, they made a certain group of people superior to the other. Because the racism can never exist when all men are equal, but for it to exist, one has to be either superior or inferior to the other. Obviously, due to their blackness of hair and yellowness of skin, the Asian immigrants were called to be the inferior group, and they were treated like inferiors thereafter. Moreover, by the idea of Asian's inferiority, the owners of the plantation could have justified their mistreating of the asian 24 workers. It is a very similar case of the white frontiers ruthlessly massacring the Indians for thinking that Indians are nothing but the inferior animals. Such crude act could never have happened when the white frontiers regarded the Indians as the equal human being, which they were. In conclusion, it can be briefly epitomized that the ruling class of the American people needed the racism, especially the economical racism, to control the workers from revolt against them, and they have used it well in organizing social and economical structure of the society, where the non-white class of people take the lowest ranking and the white class of people steadfasting their place above them. In any cases, it would be impossible to hope to abolish all the racism of the earth. But, at least, learning about these racial problems and being familiar with them, one should be able to hope for the better future of less racism and, of course, less victims. 25 CKAA PAMPHLET 26 UNITY IN CHRIST REVIVAL FLYER 27 UNITY IN CHRIST REVIVAL: THE CHRISTIAN HERALD UNITY IN CHRIST REVIVAL: LA TIMES ARTICLE. DEC. 1994 Sunday, December 25, 1994 Unity Service at Shrine Auditorium Draws 4,000 By JAKE DOHERTY 28 Times Staff Writer Those who may not have been believing in turning a new leaf because of the Rev. Billy Graham-style ministries, but were “fed up” with the “Yuppie Age,” might have taken heart last Sunday. In an impressive display of unity among Los Angeles’s community together in sentiment, Maranatha Baptist Minister Alan Chisholm invited cooperatives from African-American, Latino and Korean-American churches to lead services at Shrine Auditorium. Los Angeles County Greater Los Angeles, Incorporated, brought together an overflow crowd from all parts of Southern California. The Southern California coalition of churches pledged last week to back massive plans for 12 new leaders had been meeting all year to plan their next move, with a service strategy session scheduled at Rev. Al’s congregation to discuss coalition’s priorities that Sunday night. “We might have wished we had got started a little earlier, but we’re ready to go. We’re fed up. We want a different day in the life of the blessed Lord. We want a musical sermon sing-out by some of our churches and cooperative Los Angeles Valley Shrine, Among the Rev. Robert Chandler of Second Feast of Tabernacle Baptist Church of Century City said, “We need a real get together to unify and disperse services.” The service was “a visual expression of unity,” said Arthur Garrett, project coordinator and executive board member of Maranatha Baptist Church District in South-Central Los Angeles. 29 UNITY: Coalition of Churches Plans Educational and Economic Projects “We’d like to broaden this principle carried out as leader after baptism,” 25 churches and leaders from those churches are our basis, but next year leadership core, termed 2002 Initiative is a coalition,” said Rev. Ed. of the South. Projects, organized after Christian Fellowship Church in Christian Coalition would like to see. In addition to the coalition’s vision, the coalition plans economic development projects and wants to train church leaders to provide more educational services for parishioners, Smith said. Among the economic development projects is a proposed $8 million, three-build community credit union that would involve churches throughout the region. “We looked at the needs of the community, and one of the biggest is access to capital,” Smith said. “Churches are a tap on this economic flow, and if we work together with Latino and Asian-American churches we can do a better job and be more representative than the existing institution, which could provide hope to open in 1999,” the coalition proposes. At first limited loans, Smith said. At other sites, the coalition plans to survey the church communities to finance educational and recreational classes. Church representatives in discussion with the surveys and credit union at 7 p.m. Tuesday when the coalition meets at Maranatha Community Church, 3800 Martin Luther King Jr. Blvd. 30 “With all the financial resources available in our community, if we manage to take care of our own,” Smith said. Other projects planned by the coalition include entrepreneurship training for small businesses, a business sale project interspersed with other dialogues to stimulate the venture capital fund for small busi- 31 CKAA ARTICLE: WORLD IMPACT C.K.A.A. TO FOCUS ON REPENT, RECONCILE AND REBUILD Since 1992, Rev. Sukhwan Oh has been collecting data through the annual survey at Christian Korean American Alliance (CKAA). 32 Rev. Oh is currently a pastor at Oikos Community Church and director of CKAA. CKAA was formed because his community was in need of a common platform where 2nd generation Christians could come together as one and voice their concern about the church and the community. Ironically, the April 29th Riot of 1992 gave birth to CKAA. Although there were about 800 Korean churches in Southern California, they did not have any voice in the mass media. They needed a common Christian voice in the other ethnic churches and in the community. While the Riot was taking place, CKAA went to work immediately and organized many strategic meetings in which the central theme was, "Father, Heal Our Land," and the focus was, "Repent, Reconcile, and Rebuild!" The threefold purpose of CKAA is the following: First, they aim to support and educate the 1.5 & 2nd generation pastors through seminars and publications. Second, they want to conduct annual research to find out more about the 1.5 & 2nd generation's spiritual maturity and to assess their needs. In addition, they want to venture into long-term research and strategy-planning for the 2nd generation English ministries. CKAA has already conducted a research survey in Canada and Argentina in 1994. Lastly, they want to develop a social service program for mentoring high-risk young adults in the future. 33 UNITY IN CHRIST REVIVAL: KOREA TIMES 34 KOREAN IN SPIRITUAL ECSTASY 35 KOREA TIMES ARTICLE: MAY 1992 36 KOREA TIMES ARTICLE: UNITY FESTIVAL 37 KOREA TIMES ARTICLE ON UNITY FESTIVAL: JULY 28, 1992 38 KOREA TIMES ARTICLE ON UNITY FESTIVAL: JULY 13, 1992 39 KOREA TIMES ARTICLE: LIFE MAPPING CONFERENCE BY CKAA 40 CKAA ARTICLE: 5TH ANNIVERSARY CELEBRATION - 1997 "Starting a new era in the world of faith" Christian Korean American Alliance Conference, Various Speakers Address Big Themes At the recent conference held by the Christian Korean American Alliance (CKAA), several leaders gathered to discuss significant themes impacting the faith community globally. This event, which featured diverse sessions over two days, was notably attended by leaders from various faith-based organizations who addressed urgent topics facing the modern church. The central theme of the conference was "Mapping the Future of the Church." Discussions focused on the integration of traditional beliefs with contemporary societal issues, striving to forge paths that accommodate both historical doctrines and modern realities. 41 One of the speakers at the event emphasized the importance of understanding and adapting to changes in the cultural landscape to effectively engage with both older and newer generations within the church. The speaker highlighted that, "We are at the cusp of initiating a new era in the world of faith, where bridging the gap between enduring religious traditions and the rapid pace of societal change is crucial." The sessions were characterized by vigorous debates and collaborative discussions, which aimed at defining actionable strategies for churches to remain relevant and impactful. Topics such as the role of technology in worship, the integration of social justice in theological discourse, and the challenges of secularization were thoroughly explored. Dr. John Kim, one of the key speakers, discussed the necessity for churches to not only adapt to but anticipate changes within the cultural milieu to maintain influence and ensure continuity. "The church must evolve to meet the spiritual needs of its congregation while staying true to its foundational beliefs," he stated. Additionally, the conference touched on the need for a deeper global connection among churches to foster a more unified Christian response to worldwide issues. The importance of community outreach and engagement was also emphasized, with a focus on practical applications in local church settings. Concluding the event, the CKAA announced plans for the next conference, aimed at further expanding the dialogue between cultural relevance and faith tradition. Participants left with renewed enthusiasm and equipped with new strategies to address the evolving challenges in their ministries. 42 Sidebar: The conference also included a workshop on Life Mapping, which provided participants with tools to align personal faith journeys with broader church missions. This workshop was particularly well-received, underscoring the personal aspect of global ministry challenges. 43 CKAA FLYER: EXPLORING KA MINISTRY MODELS, 1993 44 THE CHRISTIAN PRESS ARTICLE: APR. 1993 45 CHRISTIAN HERALD & KOREA TIMES ARTICLES: MAR. 1993 46 THE CHRISTIAN POST ARTICLE: FRIDAY, MARCH 30, 1993 The Christian Post Friday, March 30, 1993 21st Century Christian Youth Education Seminar Held The Role of Youth in the Church of Tomorrow The Christian Korean American Alliance hosted a seminar on "The Role of Youth in the Church of Tomorrow" at their headquarters last Saturday. The seminar, held on March 20th, focused on integrating young Christians more effectively into church activities and was attended by approximately 90 participants. 47 Engaging the Next Generation The seminar covered various approaches to engaging young people in the church, emphasizing the importance of updating educational methods to reflect modern realities. "As we move towards the 21st century, it is crucial that our strategies evolve to maintain the relevance and vibrancy of the church," mentioned one of the speakers. A significant portion of the seminar was dedicated to discussions on how to make religious education more appealing and accessible to younger audiences. Innovative teaching methods, such as using multimedia tools and interactive sessions, were highlighted as effective ways to capture the interest of young attendees. Panel Discussions and Practical Sessions Panel discussions featured a variety of topics including, "Modern Challenges in Youth Ministry," "Integrating Technology in Religious Education," and "Building Leadership Skills Among Young Believers." These sessions provided practical insights and fostered a collaborative environment for sharing strategies. Feedback and Outlook The feedback from participants was overwhelmingly positive, with many appreciating the practical applications discussed. Plans are already underway for follow-up sessions that will delve deeper into specific areas highlighted during the seminar. 48 For further details on future events or to obtain materials from the seminar, interested parties are encouraged to contact the church office at (213) 466-2125. 49 KOREA TIMES ARTICLE: CHRISTIAN KOREAN AMERICAN ALLIANCE SEMINAR. MAR. 1993 50 THE CHRISTIAN HERALD: MARCH 27, 1993. THE KOREAN CHRISTIAN PRESS: MAY 11, 2002 51 KOREA TIMES ARTICLE: MAY 2004 52 53 KOREA TIMES ARTICLE: APRIL 2002 54 KOREA TIMES ARTICLE: JUNE 2015 55 LA TIMES ARTICLE ON PAN-ASIAN CHURCHES: MAR. 1999 On a recent Sunday morning, a predominantly Asian, young and casually dressed crowd spilled into the Elks Lodge in Santa Ana. The excited buzz, and the rock band on stage, suggested a college party. In fact, it was the start of services at Newsong Community Church, one of a new generation of Korean American congregations that is drawing together the disparate segments of Southern California’s burgeoning Asian population. With its Web page, catchy slogan--”A real place for unreal times”-and hip young pastor, Newsong is attracting not just young Korean Americans, but other Asian congregants as well. Newsong and churches like it are becoming the first truly panAsian churches in the country, drawing a mix of second-, thirdand even fourth-generation Chinese, Japanese, Vietnamese and other Asians, whose Americanized upbringing and Christian faith bind ethnically diverse backgrounds. For Newsong Pastor David Gibbons, that mix was a key goal from the start. 56 “I made it clear from the beginning that I was interested in diversity,” said Gibbons. “The church may have started out Korean American, but it didn’t stay that way.” The 4-year-old church that began with eight people in his Irvine living room has now grown to 700-plus members. Equally astounding are its demographics: The average age of members is 28. About 15% are college age, and 65% are single. About 35% are Chinese, 35% are Korean, 10% are other Asian, 17% Caucasian and 3% African American and Latino. Religious scholars say the phenomenon of Korean churches embracing other Asian American worshipers is striking because immigrant churches typically remain insular as a way to preserve identity, culture and language. “Churches have always self-segregated, for many different reasons. These mixed congregations are really a new trend,” said Sung Do Kang, director of the Asian Center at the Claremont School of Theology. The 40 or so second-generation churches that have sprung up in the last decade make up only a fraction of the 1,000 or so Korean American churches planted between Santa Barbara and San Diego. But they provide a glimpse of a future in which multiethnic congregations will be the norm, said Pastor Sukhwan Oh of Oikos Church in Bellflower. By 2020, Asian Americans--already the fastest-growing ethnic group in the country--will be 13% of the nation’s population. That dictates the need to be more inclusive, he said. “When I began my ministry eight years ago, I wanted to reach out to Asian America,” he said. “Research had come out that 72% of Korean American girls were marrying non-Koreans, so it 57 wouldn’t make any sense to start an exclusively Korean church. We had to be smart about this.” Breaking Down the Walls Billy Graham and the Rev. Martin Luther King Jr. were among the first to observe decades ago that Sunday mornings were America’s most segregated hour. In general, religious institutions have made little progress in diversifying their congregations since then, said Benjamin Hubbard, professor of comparative religion at Cal State Fullerton. With the exception of the Roman Catholic Church, with its heavy Latino and Asian following, and a few nondenominational churches, mixed congregations remain an elusive goal. That it is happening within Korean American churches is a signal of the emergence of a pan-Asian identity, said Edward Chang, an ethnic studies professor at UC Riverside. “It’s a reflection of a new multicultural America,” he said. “In the ‘70s and ‘80s, there was so much pressure to assimilate . . . to mingle into the mainstream where you become invisible. But in the ‘90s, you can maintain a unique ethnic identity and still participate in mainstream America.” It is that common heritage that gives strength to the new panAsian churches. They build membership through “friendship networks,” said Sharon Kim, a USC doctoral student who has been studying the phenomenon. “Koreans, Chinese, Vietnamese, they all grow up together and go to school together,” she said. “They have more in common as Asian Americans than they do as separate ethnic groups. People 58 identify themselves in racial categories because of their day-today experiences. They’re treated as Asian Americans as opposed to Chinese Americans or Japanese Americans.” Historically, Korean churches have served not only as spiritual havens but as social centers for their communities, which rapidly expanded with waves of immigrants beginning in the 1960s. Many would go to church seeking advice on where to learn English and how to find a job. They could pray to God, find a spouse and make business connections. “It served as a place of belonging for people who had left behind their native country,” said Pastor Jim-Bob Park of Young Nak Presbyterian Church in Los Angeles, the largest Korean church in Southern California with 8,000 members. “Because they had no standing in U.S. society, they could find positions in church as deacons, elders, etc., that gave them a place of leadership within the community. Churches just boomed.” Typically, these churches--among them Presbyterian, Methodist, Baptist--were small, with fewer than 100 members. But some thrived and became mega-churches of 5,000 or more. Elders even joked about their missionary zeal--Chinese immigrants started restaurants, while Korean immigrants started churches. But the emphasis was always solidly focused on the motherland. Sermons were in Korean. Charity benefits aided disaster victims in Korea. That became a problem. Informal studies by the Christian Korean American Alliance in the early ‘90s found that up to 70% 59 of Korean Americans in their 20s and 30s stopped attending church because they couldn’t understand Korean well enough to be inspired by sermons. It was dubbed “the silent exodus.” Younger members born or raised in the United States couldn’t relate to the church’s ethnocentric focus. And the gaps were more than just language. The independent, egalitarian values of the younger generation often conflicted with the beliefs of their parents, raised on Confucian principles of deferring to age and authority. “In Asian culture, it’s a very hierarchical system,” said Park. “The older generation sees the younger ones in their 20s, 30s, and even 40s as kids. In life, they can be a successful person, but in the church, they are still regarded as children. That’s the dilemma. The older generation doesn’t want to give the responsibility and ownership of the church to the next generation.” The Genesis of Change In the last decade, aware of the growing tensions between generations, church elders tried to retain younger members by providing headsets for sermon translations and attracting English-speaking pastors. But the friction started the phenomenon of breakaway, secondgeneration churches. These new churches have flourished, said USC’s Kim, in part because Christianity has a strong link with Korean Americans. A 1992 study found that about 70% of Korean Americans regularly attend church. 60 “There was a foundation of faith laid for many young people as children. Even if they no longer felt comfortable in their parents’ church, [it] didn’t mean they didn’t want some other spiritual home,” said Kim. She believes the churches’ growth accelerated after the 1992 Los Angeles riots, when many Korean American businesses were attacked. Many young Korean Americans were disappointed by the response of religious leaders in being a voice for the community during that period. “The church was supposed to represent the community, but as an institution, they were very disconnected from the American mainstream,” Kim said. “First-generation pastors couldn’t communicate well in English; they didn’t know how to reach the mass media. The churches themselves were disorganized and disconnected from each other. I think many young pastors saw that and were very frustrated. That’s when they began setting up their own ministries.” Finding a Comfort Level The second-generation churches now spread throughout Los Angeles and Orange counties are markedly different from their predecessors: pastors embrace an informal, contemporary style of worship. Church decisions are made in an egalitarian fashion. Pastors are treated not so much as religious leaders, but as spiritual peers. It was for those reasons that Jeanette Lee, a minister’s daughter, sought a place like the Newsong Community Church. 61 “I wouldn’t feel comfortable in just a Korean church,” said Lee, 26, of La Mirada. “We’re becoming more diverse as a society, and we want to worship that way. We’re not our parents. I think we’re making up our own culture.” Gibbons, Newsong’s 36-year-old pastor, is virtually a poster child for the multiracial, multiethnic church he heads. He is the son of a white U.S. military man and a Korean mother, and the husband of a white woman. He left behind a traditional Presbyterian church to set up his own house of worship. His target: the young generation that had begun drifting from immigrant churches. His remarkable success has created the problem of finding a permanent home that is large enough. Newsong’s congregation moves every week to a different location--like a religious rave party. They have worshiped in hotel conference rooms and convention centers, even a public park, when they couldn’t find space. At the recent service in Santa Ana, hundreds of folding chairs were set up to accommodate the two services of the day. The rock band--complete with electric guitarist, bass player and drummer--took center stage. A projector displayed words to the hymns on two large screens up front. Once percussion took over, the hand clapping began. It was the rousing start to an hourlong sermon in English on “The Good, the Bad and the Ugly,” the title of a discussion of Ecclesiastes. Sprinkling the sermon with references to his mother’s death by a drunken driver as well as his favorite cologne, Gibbons struck a conversational tone--part of the church’s signature informal style. 62 Chap Yaep, a 25-year-old Chinese American animator from Irvine, has been a faithful attendee for the last year and a half. Though he didn’t grow up in a church, he’d been looking for one, and stumbled across Newsong through friends. “This wasn’t a stereotypical church experience. I’d attended churches that were dominantly Chinese or Caucasian,” he said. “I thought it was cool that this was a different mix. That’s the way things should be. I think with this generation, people are much more used to diversity. With the culture, TV and the Internet, people are much more exposed to different things.” The message these churches send out is equally appealing to other non-Korean Asian Americans who are looking for a spiritual base. “What our generation is looking for is a safe place where they belong,” Gibbons said. “This is for the misfits and prodigal sons-the ones who don’t feel they have a place in their parents’ church. This is my generation, and I don’t want to see them wandering.” 63 ARE KOREAN AMERICAN'S SEXUALLY ACTIVE? Are Korean American's sexually active? By Bob Oh The KA students at UCLA were interviewed by phone: Twenty percent of all KAs interviewed in UCLA said that at least 26-50% of their Korean friends were sexually active. Young KAs are sexually active. This statistic result is equal or higher than the general public. This issue has to be dealt with in the leadership of the Korean church both for prevention of it and intervention of what is happening now. The teenage pregnancy rate among KAs were much higher than that of the Japanese and Chinese American students. The high percentage of sexual activity among KAs supports this data. Japanese Americans and Chinese Americans are doing much better in this area than KAs. How do they educate their young children? Japanese Americans and Chinese Americans do not have church support in this matter and yet seem to be doing much better than KAs. Why? These kinds of questions must be answered by 1st and 2nd Generation ministers. We must face this difficult issue. We can not deny this any longer. 64 The question is, "What role does the Christian education play in their lives?" We have raised an issue of KAs becoming just nominal Christians and this supports that argument. Too many of them have bought into the secular humanistic education church should be the first place where children learn about this matter from a biblical perspective. Is church teaching on this matter adequate before they go to college? Are we teaching our young people the Biblical principle life style that will keep them from falling into temptation? Many of these students come with a church background but most of them stop going to church all together when they enter college. Their biggest excuse is that they are too busy studying. Too many parents think everything is fine as long as their children are studying and making good grades. Too many parents are concerned just about their children entering into a good school. Parents should consider the spiritual environment of the school. Asking questions like, "Is there a good Bible study on that campus?" "Is there a good local church which can disciple my children once they get there?" "How can I get in touch with a local pastor there so my children will have accountability in attending church every week?" Instead, parents are content that their children have made it into a major university and leave them alone at that point. 65 WHO ARE THE 2ND GENERATIONS? Who are the 2nd Generations? The definition of the second generations How can we distinguish 1.5 generation from the 2nd generation? What is the accurate way of separating them? Of course, there is not a universal accepted or agreed formula. However, for the sake of communication and understanding our research data, we defined the 2nd generations as one who was born here or one who immigrated to America, 5 years old or younger. (CKAA Survey Question 44: If you were born outside the States, how old were you when you came to the US? a. 0-5 yrs old. We consider this category as the 2nd generation Korean-Americans.) People in this category came to America without any formal education in Korea - not even Kindergarten level learning. And that is an important factor. The more one is educated formally in a certain culture, it is much more difficult to be acculturated in another. How many are there? 66 In our 1994 research, conducted in UCLA, 70% out of the 90 people interviewed, fell into the 2nd generation category. In the case of CKAA 1993 research. 53% out of 191 participants were of that category. We observed a sharp increase of 2nd generations among the entering freshman class. They have become a major force in our colleges and are more comfortable in the English language than in Korean. This group is extremely important because they represent the future leaders of the Korean community in the U.S. They will most likely maintain some Korean cultural traits due to their family’s influence but will operate mostly within the American cultural and professional environments. Pastor Bob Oh Oikos Community Church, LA Educated Guess Based on a generous count of 300,000 Koreans in Southern California, we could estimate that there are roughly 90,000 English speaking 2nd generations. (This is based on the target audience study done by the Korean Gospel Broadcasting Company, a preferred language in Korean homes, 23% said they prefer English at home.) That is an enormous number! Japanese and Chinese Immigrants Unlike the Japanese and Chinese immigration patterns, Koreans came to America as families who benefited from the Immigration and Naturalization Act of 1965. Due to this advantage, Professor Harry Kitano of UCLA predicts that, “Korean American will be the Asian group that will make the transition from their own culture to the American way in the least amount of time.” 67 (Kitano, Harry H.L. & Daniels, Roger, Asian Americans: Emerging Minorities.) The Research The CKAA research was conducted through the Korean churches in the areas designated. About 500 copies of the survey was sent out and 191 completed surveys were collected. Churches were also chosen randomly to assure the accuracy of the research and conducted in the summer of 1993. The geographical distribution of participants were: Los Angeles area - 56, Mid cities - 42, Valley - 85, and other areas - 8. The Research Base This study is based on a survey which was collected in 1993 from fifteen different Korean churches in Southern California. Five churches from different denominations were selected from each of the San Fernando Valley, Korea Town, and Orange County. Out of the 450 surveys distributed, 210 surveys were returned. However, only 191 surveys were utilized for this study. 68 KOREAN AMERICANS ARE CHOOSING HIGHLY PROFESSIONAL CAREERS Korean Americans are choosing highly professional careers By Bob Oh 1st Generation KAs, although they can speak Korean fluently, top the survey in not communicating with their parents. 56% of them speak to their parents less than 10 min/day. As I have already suggested, KAs see this as not an issue with functionality of language but rather the issue with the heart. They CAN communicate, but they DO NOT want to do so. This is the reality of KAs today. So we should not insult that if all our children speak fluent Korean then all the aspects of a relationship will be alright. This simply is NOT TRUE! We need a more in-depth look at dysfunctionality of our generational relationship. Overall, almost 50% of all KAs spend less than 10 min/day communicating with their parents. That is a very alarming statistic. We must analyze why this is happening. 69 Cultural: "Silence is Golden" - a Korean proverb comes to mind. Most likely, parents themselves did not grow up in a sharing environment in which they were encouraged not to speak at the dinner table. So naturally, they model what they have learned from their parents. The conversation over the dinner table is the best and prime way of communicating. Personal: Parents are too busy, both from over working and watching too many Korean programs on television. Many 2nd generation KAs expressed that the only time they are together as a family is when they are watching Korean programs together. A meaningful relationship can not be built in that environment. We need to sacrifice and spend time with our children. At Oikos, we recently had a week of television fasting and encouraged their parents to join them. We have to actively create an environment where people are motivated to share their hearts to one another. Language: The 2nd generation KAs indicated that only 14% of them speak with their parents more than 45 minutes per day. Compare it to 32% of 1st generation KAs, we can conclude that the language is the primary reason for this difference. Korea also has an inevitable generation gap issue. Here in America, we also have to deal with the language gap as well. We need to be sensitive to the issue. There has to be an effort made for both to meet at the half point - both must struggle to become a bilingual person. For parents, it means turning the television off and learning some English. As much as we insist on Korean language for our children, we have to show that we too are making an effort to learn English so we can communicate with one another. How long do Korean Americans Talk to their Parents? 70 - Less than 10 min/day: 2nd Generation 43%, 1.7 Generation 42.5%, 1.5 Generation 21%, 1.2 Generation 21%, 1st Generation 32% - More than 45 min/day: 2nd Generation 14%, 1.7 Generation 20%, 1.5 Generation 35.7%, 1.2 Generation 56%, 1st Generation 54.5% 71 KOREAN AMERICANS WOULD RATHER HAVE DIFFERENT PARENTS Korean Americans would rather have different parents By Bob Oh This is the tragic result of a bad relationship. It has prevailed in the family. Compare this with Dr. Pai Young’s Research results. Quoting, “I wish I had different parents,” 50% white youths and 90% black youths responded “Very Often True” and “Often True.” Although Koreans seem to look down on the black community as a bad model of family, they seem to be doing much better in terms of earning respect from their children. A shocking truth is that black students who have been surveyed are not necessarily from an environment. 1.2 generation (immigrated to US at the age of 13-14) and 1st generation (immigrated to US at the age of 15 or older) seem to 72 have struggled more with their parents. The 1st generation has the lowest view of their parents although 32% of them spend at least 45 minutes/day talking with their parents. 2nd generation (immigrated to US till the age of 5) has the lowest communication time with their parents in the category of talking with them for more than 45 minutes/day. This is only demonstrated since under 20% of them feel fluent in Korean. Also, this is perhaps their relationship with their parents may be very superficial. They need an intervention where their life issues and hurts must be shared. The church must provide such a place for them. A home-like environment has to be created within the church structure to accommodate them to mature and grow as healthy individuals. The 1.5 generation (immigrated to US at the age of 11-12) seem to be content with their parents with 0% wishing they had different parents. This is very encouraging! The overall average is 10.46% of those wanting different parents. This is a better percentage than the 1987 survey which was at 15.5%. Korean Americans who would rather have different parents - 0-5 years: 7.8% - 6-10 years: 6% - 11-12 years: 17.5% - 13-14 years: 20% - 15+ years: 7% 73 ONLY A LOW PERCENTAGE OF PARENTS WANT THEIR CHILDREN IN MINISTRY Only a low percentage of parents want their children in ministry By Bob Oh Although this survey was done in a church, only 2.8% of parents who attended a church wanted their children to be in fulltime ministry. This was done in 1987 by Professor Young Pai. This statistic holds to be true even today as we analyze the 2nd Generation KA’s career preference. This indicates that people in a church have the same value system and definition of success as people outside of the church. This confuses many 2nd Generation KAs. We teach them to be radical for Jesus Christ and yet expect them to accomplish everything this world desires. Of course, it is not wrong for parents to want the best for their children. But that “Best” is defined according to the world. Therefore, a mixed message is given to the children of the first generation. 74 Too many young Korean Americans are going into the same fields. This is an unfortunate trend for all the 2nd generations. Professor Young Pai of Kansas University made the following observation in his study conducted in 1987, “According to a recent article in the Chronicle of Higher Education, there is an excessive concentration of Asian-American youth in the biological, computer, health-related and physical sciences. In the long run, this will make the employment of Asian-Americans in the scientific, engineering and health-related fields extremely competitive.” This is an almost prophetic statement! For we see too many young Korean American professionals in very selected professions. Moreover, Korean Americans will be under-represented in such fields as the arts, music, mass media, humanities, social sciences, and sports. Jewish people took over the media and control it for their benefit. After the L.A. Riots, we learned the lesson in a very painful way. Parents' Career Choice for their Children - Doctor: 47% - Lawyer: 8.7% - Business: 5.3% - Engineer: 3.4% - Pastor: 2.8% Source: Dr. Young Pai Research 75 WILL KAS BE HIGHLY EDUCATED? Will KAs be highly educated? By Bob Oh 97.5% of 2nd Generation KAs desire to graduate with some sort of college education. 42% of them want their Masters and 42% want a Ph.D. That is an incredible statistic! However, it is not surprising -nearly 70% of early 70s immigrant parents have had some sort of college education. The more education the parents have had, the higher the expectations are for their children. KAs take high expectations as the norm. At this rate, the 2nd Generation KAs of the 21st century may be one of the most highly educated groups in the USA. This is both an interesting and a curse. 2nd Generation KAs have the highest goal for themselves in education. 41% of them want to finish their Ph.D. But the 1st Generation has a drastically lower percentage in desiring a Ph.D. This is due to their language proficiency. Many powerful and 76 highly educated leaders will merge out of this group in the 21st Century. We need to consolidate them and nurture them to become its Christian at its core. However, if churches do not know how to minister to them, they are going to grow up as a generation of professionals who do not need God. This is very similar with the Japanese-American trend. (As discussed in the Japanese Evangelical Mission Journal.) They claim that one of the major reasons churches died in their community is that their children became so successful that they did not need God. Also, false expectation of their future education and career may produce overly competitive characters which cannot be used in God's Kingdom. They may succeed in what they do, but may not be a good character for God's work. MASTER OR PH.D? | Age of Immigration | Master | Ph.D. | |-|--|-| | 0-5 | 42% | 41% | | 6-10 | 50% | 28.5% | | 11-12 | 46% | 30.7% | | 13-14 | 29% | 29% | | 15+ | 36.6% | 16% | *Source: UCLA Survey* 77 ALTHOUGH THEY CLAIM TO BE BORN AGAIN CHRISTIANS, THEY DON'T PRAY An average of 71.54% of KAs pray less than 10 minutes a day. What does that mean? All of them do not have necessary spiritual training. For the Korean Christian community, the English Ministry is relatively a new advancement. Therefore, many years of neglect has perpetuated through the 1st Generation churches. Up to this point, almost all of the churches had an English Service, but not a full pledge ministry. There is a great difference between “English Service” and “English Ministry.” One cannot be mentored and discipled at an English Service which meet once a week. It is a wonderful trend that many Korean churches are now starting an English Ministry within their Korean Church, yet I still feel sad that we had to wait long to understand its implication. Without a proper ministry, too many of our KAs are now undisciplined in God’s words and necessary spiritual disciplines such as prayer. What is Korean “UL”? Koreans are known for their fervent prayer all around the world. That may be the best Korean Christian heritage we can give to the 2nd Generation KAs. This 78 may be far more important than some cultural heritage some call Korean UL. However, KAs are not being trained in this area. We must involve them in every form of a prayer life. The early morning prayer is one form that needs to be transferred down and modified to meet their need. Much contextualization is needed, but KAs must own it as part of their spiritual discipline. This has to be planned together and executed with the leadership team of English ministry. It should not be pushed on them but handed down as a prize. 79 KOREAN AMERICANS ARE CHOOSING HIGHLY PROFESSIONAL CAREERS It seems that the 2nd generation is very influenced in many by their parents. They seem to prefer the choice of their parents. There are 20,000 different jobs in America. However, 2nd Generation KAs have narrowed down their career to basically five major categories. More want to become lawyers. This is the major difference we have found. In seven years, students response went from 9.2% to 21%. There are many more 2nd generation KAs going to college. One of the major reasons why the 1.5 generation sought medicine was due to their low proficiency in verbal skill. It seems that the 2nd Generation KA has overcome that barrier. This is very promising not only for the legal field but for all areas of life. We need more KAs in the field of mass media and professions in the main stream society. As a community, we feel this need as a whole after the L.A. Riots. No one was speaking for our community! As these KAs get older, the need for high class English ministry will increase. The 80s trend of semi-lingual JDSNs who preached a broken English sermon will not be acceptable enough in the 80 near future. They will demand quality worship with a quality message. We have to get ready for this at a local church level. The church must provide a place for all these professionals to feel at home. Too many of the KA young professionals are treated like overgrown children. Many of these young KAs are married and settled down with children of their own. However, at a typical local church, they are labeled as a young adult without much respect or responsibility. Korean American's Job Choice - Doctor: 33% - Lawyer: 21% - Engineer: 15% - Business: 9% - Educator: 8% - Other: 12% *Source: UCLA Survey* % of KAs who want to be lawyers - 1987: 9.2% - 1994: 21% 81 PROFILE OF THE 1.2 GENERATION KA Profile of the 1.2 Generation KA Who? "They came to the United States after entering junior high school in Korea. They learned English in Korea. * 95% prefer Korean friends. (#1 ranking in that category). This means they will go to Korean restaurants, recreational facilities, and also Korean churches. * 62% are still fluent in Korean. Generally, they'll stay as a Korean speaking person. They will continue to read and hear Korean. They may never feel totally comfortable with English. * 88% want to use Korean in their homes in the future. (#1 ranking in that category) This may not be by choice. They are fluent in Korean, so they naturally will speak their heart language at home. They may adjust to their children once they grow up in their homes. For now, they show strong interest in keeping Korean at home. Relationship with parents 82 * 83% of them respect their parents as spiritual leaders. (#1 ranking in that category). They were taught the Korean tradition of honor and respect of elders. Although there seems to be a classical love and hate relationship (17.5% of them wanted a different parent), generally they could co-exist with the older generation. This is a very important character trait. They will survive well in Korean speaking churches. Relationship with church * 70.5% of them said, "My church fills my spiritual needs," that is a high percentage. They are very content with the church they are attending. They will not choose to leave unless they are acted upon or forced out. Are they leaving the 1st generation Korean speaking church? * Only 4.1% are leaving. The lowest percentage of the total group. By far they are the most loyal group of young people who want to stay at 1st generation Korean speaking churches. Unless there is a clear Pushing Factor, they will stay at the present church they are attending. Also, with some effort, much of the 41% could be stopped from leaving the Korean churches. Then, why are they leaving 88% of those who are leaving said, "Because English churches will be more helpful!" The key word here is "helpful." They are the victims of Sunday School teachers burn out! They want to be fed and mentored by a spiritual leader to grow and mature as a Christian. And yet too many times these 1.2 generation KAs are forced to work as Sunday School teachers. Their needs are not met, although they would naturally grow and mature in the 1st generation Korean speaking churches. 83 WHY ARE KAS LEAVING THE KOREAN CHURCHES? Why are KAs leaving the Korean churches? 69.1% of UCLA Survey said "I do not have anyone in my life whom I consider a spiritual leader." This is a sad statistic, because at an early age, most of the teaching is done by modeling. Kids do not have a mental facility to learn complicated matters from the textbook. The teacher who communicates the truth is important not only as an instructor, but also as a model of that truth lived out. However, for KAs, they do not have a spiritual leader. When I was first appointed as a jun-do-sa-nim at a local church, one student asked me the first day, "When will you leave?" They have been going through too many jun-do-sa-nims and they do not want to make that emotional and time investment on a temporary leader. According to this survey, for 7.41% of them, they had more than 11 jun-do-sa-nims within 6 years. This means they had changed jun-do-sa-nims almost every six months. 84 Implication: How can they learn anything in this kind of environment? They cannot learn anything because they will not trust their leaders. They will not invest themselves in these parttime jun-do-sa-nims. If they are not learning - how can they be trained in the Bible. There is a general tendency in our community to look down on English speaking 2nd generation KAs as “less spiritual.” However, it may be that they are simply “less mentored” in the word of God and way of the Lord. This has a compound effect with the number of church splits these KAs have experienced. KAs are theologically confused. They had too many jun-do-sanims teaching them from too many different theological backgrounds. ON AVERAGE, HOW MANY JUNDOSANIMS DID 7th-12th GRADERS HAVE? (Bar chart with percentages for 1-2 through >11 jun-do-sa-nims) 85 REASONS KAS ARE LEAVING KOREAN SPEAKING CHURCHES Reasons KAs are leaving Korean speaking churches By Bob Oh The 1.5 generation is leaving because they are burned out! They don’t want to teach Sunday School without being fed. A very serious problem! One of my church members told me, when she became a Christian, she had to teach Sunday School. For two years she taught Sunday School without ever learning the Bible. She had to move to another church after two years of that abuse. Many of these KAs do not have a chance to attend a regular worship service, which cuts them from an opportunity to grow spiritually. The 2nd generation and 1.7 generation are leaving because they don’t understand what is going on at the church. They are treated like children, even after coming back home from college. They are not given any major role in the church. They cannot adjust to this kind of “perpetual children state” environment of Korean speaking churches. 86 The 1st generation is leaving the church because they are disillusioned about it. With them, the language is not an issue. They have seen too many churches split up. They know what is going on at the churches, hearing all the gossip and political struggles. The 1.2 generation does not want to leave the Korean church. In many cases, they are forced out by the circumstances and situations. 87 KAS ARE WITNESS TO TOO MANY CHURCH SPLITS Because too many of them have witnessed too many church splits. There is a joke in the KA Christian community: Once a mother found her KA children fighting. Surprised, because they were usually gentle in nature, she asked, “What are you guys doing?” “Oh, don’t worry mom, they responded, “We are not fighting, we are just playing church!” This is the sad commentary of today’s church scene. Too many children are exposed to church fights and church splits in the KA community. They watch and observe although they may not participate in it themselves. A church split is like a divorce in terms of its experience and its damage, especially since a church plays a major role in their lives. Many KAs want to be with other Koreans and the church has been providing that place where they can do so. 88 63% of KAs witnessed a church split within a six year period (from 7th grade to 12th grade). That is higher than the national divorce rate of America, which is around 50%. 55.3% of them experienced it once, 36.8% of them experienced it twice and 7.9% of them experienced it three times. That is simply not acceptable! And how can we blame them for leaving Korean churches? We need some serious soul searching in this matter. The issue with credibility: How can they trust us when we do not live up to our Christian code of conduct? We tell them Jesus is love and we are one in Him. If we live by this, we will gain respect from our children. But until we start walking our faith, we will not have a valid ground of authority. The issue with spirituality: The process of a church fight and a church split is overly spiritualized. In reality, it may be an issue with a leadership style or immaturity. Sometimes, it may be a simple issue with church finance or just having a different vision for the church. If such, it has to be explained to younger KAs so they can process and understand it. But too many times it is unbiblically spiritualized. One extreme way is that two groups of Christians are accusing each other that they are influenced by demons. The other way is by arguing that it is God’s will that they split into two churches. Matter of fact, some churches make that as their appeal and make advertisement in the newspaper right after the split. This has to stop! It creates so much spiritual confusion and disgust for KAs. It is like calling a divorce God’s will and making a classified ad for the next spouse the following week. 89 Also, these church splits happened during their 7th and 12th grade period; it is at their most impressionable age. For many of them this kind of negative effect lasts throughout their life time, and the spiritual confusion is inevitable. Out of the 63% KAs, those who have experienced a church split - Once: 55.3% - Twice: 36.8% - Three: 7.9% (Source: UCLA Survey) What is the implication of this? Many of their friendships have been torn apart by these church splits. Not only in a physical separation, but also in an emotional one. Many of these church fights end in bitter feelings and exchanges of harsh words about each other. It is no wonder that they do not want to be part of this kind of church life. “More is caught than taught!” is the educational axiom. For KAs, they are making a judgment call on what they have witnessed in their church life so far. 90 THE ISSUE WITH THE HEART LANGUAGE Simply put, ministry must be accomplished by their Heart Language. The Korean community has been focusing too much on the issue of language. We have established many Korean language schools and put all our money and effort in teaching Korean to our young people. I do not have any problem with teaching Korean to KAs (Korean-Americans). I feel that for KAs to be an effective professional in LA, it is necessary to learn three languages- English, Korean, and Spanish. We make a trophy out of any 2nd generation Korean who speak Korean well as the model to follow. Especially if this bilingual and bicultural individual enrolls in a well established university, we openly parade him or her in our newspapers as the success story of our Korean language school. However, we can not build our ministry on those very gifted and special people. Also, to the question, “Do you understand Korean?,” many 2nd Gen. KAs will say, “Yes.” But that does not mean it is their heart language. The Heart Language is different than a functional 91 language. They may communicate and understand conversational Korean, but they may not speak out of their heart. For example, if 1st Generation Koreans are asked, “Do you understand English?,” many will say, “Yes.” At the same time, those people will refuse to be ministered in English. Although, they may understand the content of the message, they would prefer a Korean sermon over an English one. It is not that they do not understand, but that it does not speak to their heart. And the same is true for the 2nd Generation Korean American. 92 THE EXODUS PATTERN The 2nd generation KoreanAmerican: Almost 80% of them are leaving Koreanspeaking churches in favor of English speaking churches. Based on the fact that only 2% of them speak Korean fluently, it is no surprise. However, 84.1% of them said that their church fills their spiritual needs. Then why are they leaving? One way to look at this is that Joshua's generation wants to depart and find their own Canaan land than hang around with the Moses' generation. More than a language issue, more than meeting the need issue, it may be the issue of vision and destiny. They sense that they belong somewhere else than where they are currently at. 80% of 2nd generation Korean-Americans is a massive number of people. However, since they are an invisible population within the Korean churches, the impact of their departure is not accurately felt. If 20% of the Korean speaking congregation is leaving the church, its impact would be quite dramatic—both financially and numerically. But with the 2nd generation Korean93 American, it is largely unnoticeable. This exodus trend will increase until their needs are met within the Korean churches. Their time of departure usually happens after graduating from college. It is when they become somewhat financially independent. Their lives as a whole is in transition, so a church also becomes part of that change. For those who took our survey in 1993 as high school students, their departure time will fall around the year 2000. We will see a massive exodus of young people from Korean churches. And since most of these exodus-aged people start off either settling in at one church. They are less committed to one church than other groups of Korean-Americans. Once again, the 1.5 generation is in the middle. This means they are in a classical either/or situation as far as the church choice is concerned. It is because they are mostly a bilingual group, feeling comfortable with both languages. But they have a choice: they could go to an English speaking church if they choose to. Most of these bilingual and bicultural people are serving the church in some capacity. They have more responsibilities and relationships which work as a pulling force to stay in the Korean speaking church context. 53.8% of them felt that their church met their needs. What can we do about the current Exodus? Every church has different problems. The church must do an exit interview with those 2nd generation Korean-Americans to find out how they can retain this generation of young people. A great sacrifice must be made in this area of church life. The 1.5 generation Korean94 American must be utilized as the bridge speakers between the Korean working church to the 2nd generation. What about in the future? The 1.2 generation Korean-Americans: They are the most faithful Korean-Americans to the Korean speaking churches. The Korean speaking church must focus on working with the 1.2 generation as its future leaders. 70.5% of them are satisfied with Korean churches. They seem to be the most loyal to the Korean churches because of their own needs match with what Korean churches can provide; high value on Koreanness and a sense of significance within the Korean church context. Instead of making an effort in retaining those 2nd generation Korean-Americans who are leaving anyway, Korean churches should focus on this group. - 95 WHAT IS THE REALITY OF THE KA GENERATION? The 2nd Generation KA Only 2% of 2nd Gen. are fluent in Korean. Which brings up more questions. If only 2% of our 2nd Generation are fluent in Korean, what will happen to the 3rd Generation KAs? If the same trend continues, it will be 2% of 2%! And what about 4th Generation KAs? It will be 2% of 2% of 2%, which will be 0%. That was the trend for the Japanese and the Chinese Americans. At least for these 2nd Generation KAs in their high school and college years, they will grow up to be non-Korean speaking KAs. These 2nd Gen. KAs will feel inadequate and inferior in an all Korean speaking environment. Some will try to learn Korean, but most of them will avoid the situation where they have to communicate solely in Korean. For these 2nd Gen. KAs, English speaking ministry is not an option. It is mandatory. 96 We need to create an environment where they will hear and learn the Word of God in their heart language and also a place where they can share their inner most thoughts and feelings in the language that comes from their heart. With a college degree and a high social status, would not feel comfortable sharing his life in a 7th grade level Korean. For these 2nd Gen. KAs their own homes become a place of shallow relationship: Simple communications like, “Have you eaten?” or “Do you need money?” occupy about 50% of all their conversation. They need a place where they can share their hurts and fears as well as joy and love in their heart language. The 1.5 Generation KA 1-1.5 Gen. are 1.5 Gen are in the middle of the road generation in terms of language. They struggle with the language issue. They could become a bilingual person if they develop both languages aggressively, otherwise, they will become a semi-lingual person — one who is not fluent in either languages. They may never develop their heart language fully. Dr. Young Pai of Kansas University points out that one of the greatest problems he witnessed in KAs in the LA area was that they did not speak English well enough. This group needs constant exposure to both culture and languages to sharpen their linguistic ability. This group may get the worst of both ends: 2nd Gen. KAs may tell them, “Why do you speak with an accent?” and from their parents, “Why is your Korean so childish?” The survey indicates that they are not very content in either an all English service or an all Korean service. However, a bilingual service is not an 97 option because they get confused by knowing and understanding both languages. All of them came to the US with their family, therefore, although they would want to leave Korean churches, it will not be that easy. Also, many of these 1.5 Gen. KAs serve the Korean churches as Sunday School teachers. They have a relationship with their students as well as their own family. The 1st Generation KA As expected, 100% of 1st generation (15+) speak Korean fluently. Their primary language is Korean. They do not have to struggle with the primary language issue, because they know that English will always be a “functional language” for them. This is a very important fact. This means that even after 20 years, they will still speak Korean as their primary language, which will eventually influence their children. In this context, the 2nd Generation KA of the 21st century will have a solid connection with the Korean culture and language through these 1st Generation KAs. 1st Generation KAs will stay within the Korean speaking environment. They will be the majority man power of the future Korean churches. Many argue that if the immigration history ends, then the life of the Korean churches will end quickly. I am not sure of that. We have these 1.2 Generation and 1st Generation KAs who are entering their late 20s and 30s in the next decade. As long as Korean churches have a strategy to provide for them and nurture them, the Korean church history will continue. That is even if all the 2nd Generation KAs leave Korean churches. That is good news for Korean churches. 98 How are we different from the Japanese churches? One major apparent difference is that they had to deal with a complete and quick transition from the Japanese speaking 1st Generation. They did not have a massive amount of 1.5 Generation Japanese American within their churches. The Korean Christian Journal February 4, 1996 99 OUR FUTURE MAIN LANGUAGE: KOREAN OR AMERICAN? The 2nd Generation (born in America or immigrated here up to the age of 5) statistics are surprisingly high (35.7%) in its comparison with their 2% fluency in Korean. Why? 1. Influence of their parents. They were continuously drilled by their parents about the importance of the Korean language. "You speak Korean because you will always be a Korean" 2. The Korean language courses offered in church and in the after school program may influence their decision. 3. Korea, as a nation, has a major image improvement (the world wide image) after the '88 Olympics. KAs do not have the same emotional baggage of an inferiority complex as that of the '70's immigrant children. 4. Korean video watching is quite common among 2nd Gen KAs. Sometimes, this is the only form of family time they have, so they want to continue these activities in their homes. 100 The 1.2 Generation (immigrated between the ages of 13 and 14) have the greatest desire to keep the Korean language at home. Why? 1. The significance in the immigration age. They came at the peak of their teenage identity crisis. They missed the chance of becoming a part of the dominant culture, and thereby they are motivated to become more extreme Koreans in all aspects. This generation has the best potential of taking over the existing Korean speaking churches in the future. They want to become more Korean than American of all groups. But by in large, we have neglected them of abuse them up to this point. Most of these people are forced to become Sunday School teachers. I understand the incredible lack of English speaking teachers at Korean churches, but this trend has to stop. They will not become the leaders they need to be in order to take over the Korean churches if we do not train them now. 2. 1.2 Generation is a very peculiar generation of immigrants. Of all the immigrants, they seem to have the most misfits compared to the rest of the groups. They do not fit in well with the other groups of KAs. 101 % OF KA CHRISTIANS THAT ARE BORN AGAIN The UCLA survey was done randomly, so it was not just those from the KCC. However, it is lower than the KCC's surveys which was done at local churches. However, both % is very high compared to the general public. (Survey on p.12-13). Most Korean churches are theologically evangelical conservatives. Therefore, they have had an ample chance to hear the Gospel. They also had many evangelical revivals and retreats for them to be exposed to the Gospel from early on. This is a major asset for 2nd Generation KAs. Many of them have responded to the Gospel one way or another and committed their lives to Christ. God will shape and use these KAs in the 21st century. Sociological Trend: Many of them go to the church with their family whether they like it or not. Since most small business owners work 6-7 days, they insist on having one day put aside for the family. And for many Korean teenagers going to a church to meet. This sociological trend is keeping many young KAs in church and not producing spiritual harvest. However, unless strategically processed, this may produce "Easy Believism." I could add cocaine. I think this is too high. 102 "The question we have to ask is: 'Do they need to have true faith? Or do they need further discipleship? I believe they need further teaching of the Word of God and with mentors and discipline for further growth. Too many of these KAs have accepted Christ, but were not followed up with a discipleship training. Many of these students indicated that their spiritual mentors are in the parachurch organization. This means that until they are in college, they will be trained, but it does not provide a life long process for them, to mature as Christians. The local church has to provide a growing environment for them to continue to grow beyond the "accepting Christ" stage of faith. The strength: The Christian faith seems to be a common ground where massive KAs have been meeting. For example, literally several thousands of young KAs gather for praise and worship conference sponsored by Saturday Sing-spiration Group annually. Also, the Peace March after the 4.29 Riot was organized and the next big step the local churches' young adult and college departments. They are the "sleeping giants" of our Christian community. 103 WHO ARE THEY MORE COMFORTABLE WITH? The Korean Christian Journal INFORMATION, INSIGHTS & STRATEGY FOR THE KA February 18, 1996 The overall average is 81.92% of Korean Americans prefer other Koreans as their friends. This is an incredibly high percentage. Most KAs feel much more comfortable with people their own race. Many of them do not feel like an Asian American. One humorous story is told by my Chinese pastor who was attending the Urbana Conference a few years ago. He was promoting a meeting for all Asians and approached Koreans who were attending there. About 10% of the Urbana Conference were Koreans. When they were asked to join the Asian Student Meeting, they replied, “We are not Asians, we are Koreans!” The 2nd generation (either born in America or immigrated there up to the age of 5) had the lowest percentage in preferring Koreans, although 63.6% is still high. It may be because they are not fluent in Korean. They will be the first group to immerse into the main stream American culture. Many of these people may not be found in the Korean communities in the future. 104 The 1.2 generation (immigrated at ages 13-14) had the highest at 93%. They are a very special group. They love everything about Korea. We need to cultivate this group intentionally to become the leaders of the future Korean speaking churches. This means, KAs will feel more comfortable in a Korean congregation (not Korean-speaking) setting than a multi-ethnic setting. I see this happening among KAs in the Los Angeles area. Although they speak English fluently enough, many of them surround themselves exclusively with other Koreans. When it comes to whom we want to be surrounded by, it is not a language issue but rather a issue of the heart. A new sub-culture of KAs is surfacing in LA; they dress alike, go to the same places for fun and hang around with each other. They even drive similar cars and speak the same kind of dialect. One of the main concerns is that this sub-culture will keep them from moving up to the main stream society. By shaping these kinds of sociological trends, God is giving the 1st generation church a great opportunity to minister to them as a homogenous group of Koreans. The other groups do not have this distinction. For example, Japanese Americans consider themselves as Asian Americans and readily adopt to other Asian environments. The KAs do not feel that they are Asian Americans, they feel they are distinctively Korean Americans. This makes it easier for 2nd generation KA ministries to target a homogenous group in its attitude. It is clear that by the language choice, the 2nd generation KAs are in the English category, but in the racial choice of the relationship, they prefer Koreans. This trend may not last as long 105 as we want. This is a window of opportunity for Korean churches to minister to them. 106 WHO ARE THE KAS GOING TO MARRY? They are open to interracial marriages and we do not have any Biblical grounds to stop them. Although 64.4% of KAs prefer Koreans as their future spouses, 23.2% actually prefer nonKoreans. If we include 12.2% of them with no preference, the total % of KAs who feel comfortable with interracial marriages is 35.6%. This statistic is not shocking in any way, it would seem very high to our parents and their expectations. 1st Generation Koreans want their children to marry Koreans, but 35.6% of them do not feel that it is a MUST. This trend will increase as more and more of these 2nd Generation KAs work at non-Korean professional environments. This means 1st Generation Korean churches must be ready to welcome non-Koreans into their ministry even if they insist on doing ministry to Korean Americans. If this happens in a massive scale, the question we must ask is, "Will these non-Koreans come to a church that has 'Korean' as a part of the church title?" 107 The more immediate question is, "Is our Korean church ready to receive non-Koreans into their church as part of their body?" We must deal with the Biblical view on interracial marriage very honestly and present it to our children. The Bible does not condemn interracial marriage. In the Old Testament, God tells His people not to intermarry with those who serve Baal. It was against Baal more than intermarriage. Also, we find two intermarriages within the genealogy of Jesus Christ. Yet many KAs ask, "Is Interracial marriage a SIN?" Although not taught in the public teaching, many 1st Generation ministers are clearly against interracial marriages. I believe it is more of a cultural uncomfortableness than a biblical issue. The interracial marriage should neither be either encouraged nor discouraged on its own term. For Koreans, especially if the parents cannot speak English, the communication and the relationship with the future in-laws become a major issue. This will add more tension to the married couple. However, our church continues in this negative attitude toward the interracial marriage without a solid Biblical argument, many young KAs will drop out from Korean churches. This will be one significant reason for church hopping and shopping in the near future. More KA women are seeking an interracial marriage. Generally speaking, there are more women in church than men. This means that one of the major portions of the church growth in the 2nd Generation context will depend on our attitude towards the interracial marriage. 108 We need to create a multi-ethnic environment for the next generation ministry. When we had our leadership seminar at Fuller Theological Seminary in 1994, many of the 2nd Generation pastoral interns and students at Fuller were interested in the multi-ethnic ministry. It is because even if we plant a 2nd Generation KA church, we have to deal with other ethnic groups who would join the church. The multi-ethnic church is another form of ministry that God will develop in order to meet the needs of our community other than just the Korean community. 109 AUTOBIOGRAPHY My name is Sukhwan Oh. I am a Junior and a philosophy major. I have been in the states for about nine years. I have three sisters and one brother, and I am the youngest member of my family. My eldest sister is married and settled in Los Angeles. Two other sisters graduated from U.C. Berkeley; one continuing her study at the Optometry School here, and the other working in Los Angeles. My brother is also living in Los Angeles studying the Business Administration. My father used to be a medical doctor in Korea, but he is now a certified acupuncturist. However, he is not practicing any of them, but he is now working for some business. So much for my family background. Now I would like to talk about myself, and I think this can be accomplished by stating the reasons for me to take this course. I don't intend to write about my past, such as the name of my high school and etc., because it is to me trivial. Rather, I want to write about my thoughts regarding the Korean American issues of today and tomorrow. I have taken AAS 20A from the Professor Elaine Kim in my sophomore year, and I have really enjoyed the course, especially the Elaine’s challenging lectures! In this course, AAS 123, which is my second AAS course here at Cal, I hope to learn about the history of Korea and the history of the Korean American in great detail so that I may be more aware of the Korean American issues. 110 However, my desire for learning the Korean history extent far beyond the sake of self-awareness or for the sake of acquiring the knowledge itself. I want to learn because it could be very helpful for my future vocation, since I will be doing some sort of ministry work in the future mainly dealing with the second and the third generation Koreans. Therefore, the knowledge of the Korean immigration history and some related immigrational and community issues of the past and the present could be very crucial for me to acquire the over-view about the Korean American's issues of the FUTURE! There are some other interesting issues which I would like to research on. They are the role of the church in the community, the role of the present Korean government and its influence on the community, and also the church's proper response to it. Because my father was involved with the New Korea newspaper, he was a chief editor for some years, I was constantly informed about the ill-fated activities of the Korean government. My father, who is a non-Christian, has made many severe criticisms about the pastors and some of the Christians who are not anti-government and who are too neutral about the sensitive political issues such as the Kwang Ju incident. Although I am a Christian and praying to be a pastor someday, I agree with most of my father's arguments, because they are quite valid. However, his style of argument, which very much reflects the style of the New Korea newspaper, is not a proper way to argue, because it is too dogmatic and too self-righteous. One shouldn't yell at someone simply because that person shares a different point of view about some issues different than his own. It would take a compromise rather than an argument, and it 111 would take a person who has enough knowledge about the both sides of the issue in order to draw an agreeable compromise. If possible, I want to be that person. (Of course, this is a statement of "Hope" rather than a "Promise") Moreover, being a Korean American myself, I would like to characterize myself to be the positive contributor, rather than the negative contributor, to the future Korean community. In my point of view, the advancement of the Korean community and its future success totally depends on the young Korean Americans and their visions about the community. These visions, however, can only be acquired from its own past history, i.e., they have to learn the valuable lessons from the past and apply it for the better future. Sure, there are many things which I am not fully satisfied about the present situation of the Korean community, but I don't want to be discouraged because the future is still offering us as a chance and we have the freedom to strive for the better future. Professor’s Note: Sukhwan, I am impressed at your ability to articulate well. Your research topic is an excellent one. I strongly feel that learning of the church is one of the most important works for the Korean community. Please let me know if I can be of any assistance to you. 112 KOREAM ARTICLE: SEP. 1991 – CALLING FROM GOD Title: Heading a Congregation is Heeding a Calling from God by Rev. Bob Oh There is Much Need In Our Community for English-speaking Ministers. Why did I become a pastor? I did not choose to be a pastor, are you crazy? Why would anybody in his right mind, after graduating from college and going through graduate school, paying $10,000 a year tuition, decide to take a $10,000 a year salary position where he is expected to give 80 hours a week and all of his weekends? 113 A person must be a total “Bob Oh” to make such a decision. But I am “Bob Oh,” and I have decided on that path of life. Why? Because I did not choose, but I was chosen. I had no choice. God calls specific people to do His specific task at a specific time to bring the Kingdom of God to earth from generation to generation. If that person says, “No, thank you” to God, then God moves on to look for someone who will take that challenge, and he won’t try to change you by force. You see, my God is a gentleman. If all you want in your life is to remain a frog in your little pond kingdom, he won’t kiss you to turn you into a prince. He will simply bring you many flies for you to catch and eat – the ultimate challenge of life for a frog. Let me move on… talking about frogs? Let me move on… to the sociological, geo-political, social-ethical and ethnic-psychological aspects of my decision. I was talking to a doctoral student in economics at UCLA about the feasibility of an English-speaking second-generation Korean American Christian ministry. He said, “The supply is great, there is much demand, and the market is wide open for such a ministry!” I agree with him one hundred percent! There is much need in our community for English-speaking ministers. Today, there are about 700 Korean churches in Southern California alone, and I ask myself, “Who’s going to take over these churches when the first-generation ministers die off?” There are 112 Korean seminary students at Talbot Theological Seminary and about 150 at Fuller Theological Seminary, and along with other seminaries in California, there could be as many 114 as 500 Korean ministers-to-be. In just keeping up with the current ministerial demand, at the ratio of 700:500, we could see very plainly that we need a lot more ministers. The only institution which will be an effective tool to address community issues and implement reforms successfully is the church. Therefore, the future of the church will play a major role in shaping the future of our community. That’s an incredible responsibility! There is so much to be done in our community for his kingdom. In many of my sleepless nights, I asked God, “Lord, there is so much to be done, so little to do it with, where do I start?” I open my eyes and see the multitude of young and old, going from one place to the other without purpose, lost and rejected from the Kingdom of God, and separated from the love of God. I can’t help but stop and cry my heart out. And I hear him say once again, “Brother Bob, I have a message for you to deliver to young Korean Americans, would you be my mouthpiece?” I find myself saying over and over again, “Yes, Lord, I am willing, send me!” Why did I become a pastor? First, because he called me, and second, because our community demands it. Rev. Bob Oh is the pastor of Oikos Community Church in Bellflower. 115 KOREAM ARTICLE: SEP. 1991 – LANGUAGE DEBATE 116 Language Preference Fuels Heated Debate in Churches by Rev. Bob Oh Let me ask you a common sensible question: if you are a missionary to Africa, and you have an opportunity to share the Gospel with an African tribe, what language would you use? The choice has to be made between either their tribal language or English. In this situation, if someone tells me that we have to use English because it’s a more spiritual language and it promotes better spiritual growth, I will slap the guy on the face and send him to a KKK group somewhere in the South so he can be the head of a “Praise America and Praise English” cult! But this sort of thing is happening in our community and it is earning recognition in many first-generation churches today. I was sitting across from a well-meaning, first-generation minister who told me, after finding out that I am doing an entire ministry in English, “Let me warn you, you have to preach in Korean because there is more spiritual power generated in the Korean language than in English!” I thought he was joking! But he wasn’t. He argued that someone from a well-respected theological seminary wrote a doctoral thesis on this very issue and concluded that teaching the second-generation Korean Americans in Korean promoted greater degree of spiritual growth. 117 I muttered to myself, “I thought I was the only Bob Oh of this community!” Well, I guess there is always a room for one more. This argument is so stupid that I feel intimidated and humiliated even to argue against it. But let me take that privilege. After all, my name isn’t Bob Oh for nothing! Why am I so upset at this issue? Because now all these ministers who are part of this “Praise Anything Korean Cult” have an academic research scapegoat to enforce their idealized “Koreanspeaking service” for their second-generation students who by and large don’t understand Korean that well. They will be totally lost and confused and eventually leave the church. The research, done by Professor Young Pai of University of Missouri and funded by Programs for Asian American Theology and Ministry of Princeton Theological Seminary, asked the following question: Reasons for not choosing to attend a Korean church? Out of 564 students who responded, 22.8 percent said it’s because English-speaking churches are more helpful, and 48.2 percent said because they don’t understand Korean well enough to feel comfortable in a Korean church. You see, according to the survey, the only thing they are asking for their church to do is use the language that they understand in their worship service. That’s not too much to ask, is it? How did this rapid Korean church growth take place in Los Angeles anyway? It’s because some smart Korean guys told themselves, “Hey, we don’t like to attend American churches because we don’t understand English that well. Maybe we should worship God in Korean so we can all understand.” 118 I don’t think anybody argued against that. Well, that’s all these second-generation Korean Americans are asking for from their first-generation churches – a worship service in English so they can understand and be a part of it. One of the questions Korean adults ask most frequently deals with the possibility of their children attending a Korean church when they grow older. According to Professor Pai’s survey, the negative response increased significantly with age. For example, 44.6 percent of the 11th graders indicated that “the likelihood of attending a Korean church is ‘Little’ to ‘Not at All True.’” This statistic is already depressing enough. I wonder what would happen to this figure if all the Korean churches began using the Korean language as its official, spiritual language in their secondgeneration worship service? I hope and pray that day will never come! So, which language should we use in reaching out to our Englishspeaking second generation? Please, don’t be a Bob Oh. Use your common sense. You don’t even have to pray for an answer to this question. God gave you a set of brains, didn’t he? Rev. Bob Oh is the pastor of the Oikos Community Church in Bellflower. 119 NAVIGATING THE CULTURAL DIVIDE: THE STRUGGLE OF 1.5 GENERATION KOREAN AMERICAN PASTORS The journey of 1.5 generation Korean American pastors is fraught with unique challenges, particularly as they navigate the turbulent waters of cultural and linguistic divides within Korean immigrant churches in the United States. This essay explores the complex dynamics these pastors face, focusing on the accusations from first-generation pastors of congregational theft and the pervasive view of English-speaking Korean Americans as second-class church members. These factors, combined with a broader disconnect between generations, have contributed significantly to the exodus of second-generation Korean Americans from traditional Korean immigrant churches. The essence of the struggle for 1.5 generation pastors can be encapsulated in the desire to serve a community that spans 120 multiple cultural and linguistic backgrounds. These pastors, often bilingual and bicultural, find themselves in a precarious position as bridges between the first-generation immigrants and their American-born or raised children. The 1.5 generation pastors not only contend with the usual pastoral responsibilities but also with the cultural expectations and misunderstandings that arise within these diverse communities. One of the most significant accusations these pastors face is that of "stealing" congregations. This charge comes from firstgeneration pastors who see the shift of younger, Englishspeaking members towards 1.5 generation-led or more culturally hybrid congregations as a threat to their traditional, Korean-language services. However, this view often fails to recognize the underlying causes of why younger members are drawn to different styles of worship and church management that better align with their cultural and linguistic identities. Additionally, the treatment of English-speaking Korean Americans as second-class members within churches further exacerbates the divide. This perspective stems from a deeply ingrained belief among some first-generation leaders that true spiritual and community life can only be conducted in Korean. As a result, English services, if offered at all, may be underresourced or less prioritized, leading to feelings of marginalization among second-generation congregants. This lack of inclusion and respect drives many to seek spiritual homes where they feel fully valued and understood. The departure of second-generation Korean Americans from traditional immigrant churches highlights a critical need for adaptive change within these communities. The reality is that 121 the cultural, social, and spiritual needs of second-generation congregants are distinct from those of their parents, requiring a different pastoral approach and service structure that values both English and Korean languages equally. To bridge the generational and cultural gaps, 1.5 generation pastors, alongside their first and second-generation peers, must advocate for and implement strategies that foster unity and mutual respect. This involves open communication about the unique challenges and contributions of each group, as well as joint efforts to develop worship services and community activities that respect and integrate the full spectrum of cultural identities present within the church. Moreover, there is a profound need for theological training and resources that equip leaders to effectively manage multicultural and multilingual congregations. By addressing these needs, the church can become a true community that reflects the diverse faces of its members and offers a welcoming space for all, regardless of their primary language or cultural background. In conclusion, the role of 1.5 generation Korean American pastors is crucial in navigating the challenges presented by cultural and linguistic divides within the Korean immigrant church community. Their unique position enables them to act as mediators and innovators in fostering environments where both generations can thrive together. By acknowledging the issues and working collaboratively across generational lines, these pastors can help build resilient communities that honor their rich heritage while embracing the dynamic future of the Korean American church in the United States. 122 THE SECOND GENERATION ASIANS IN THE U.S.: THE PROBLEM AND THE SOLUTION Living in the United States, the second generation Asians faced many problems caused only due to their yellowish skin color. One of their major concerns and problems was their ambiguous status in the American society—mainly their true identifications and equal citizen rights. Basically, their problem was that, although they were the citizens of the United States and they actually were the Americans in their own hearts, they did not received the equal treatments as the other citizens of the United States, i.e. the whites. Throughout the Asian American history, there were many incidents when the second generation Asians were intentionally and legally segregated from the American society. The best example is the forced encampment of the nisei Japanese during the World War II, which numbered almost two third of the total population of the camp. Although they were the born citizens of the United States, the Supreme Court denied their citizen rights only because of their parents' nationality, the Japs! Addition to that, the newspaper during that time severely attacked the Japanese by stating,"the viper is viper no matter where the egg is hatched", implicitly symbolizing the Japanese Americans as the vipers. Many second generation Japanese, who were educated under the homogenization policy, where they were taught to think, act, and talk only in the American ways, had very difficult time accepting the stereotype American society 123 which treated them like the prisoners. They've began to realize that they were fighting the same battle, i.e., the segregation of the society, which was fought by their parents. By studying the problem and analyzing the different forms of the second generation Asians' responses toward the prejudice society, I shall attempt to find the best solution which will minimize, but not all, the intensity of the hostility exists in the American society toward them. One of the most common responses of the second generation Asians acted toward the stereotype American society was called the "shame". Many of the second generation Asians, segregated by the American society, started to feel ashamed of their heritages, cultures, languages, and anything that related to their parents' homeland. And in order to escape from the feeling of shame, they began to disassociate as much as possible with the Asian cultures, customs, and languages. One example was presented in the in-class film, The Chinatown, where a teenage Chinese girl adopting the American lifestyle by cutting her hair in the new fashion and putting herself in a seven inch high-hill, even it meant the acute conflict between her and her mother. Consequently, this response did not solve the problem, because she was only rejected by her own conservative Chinese community. On the other hand, the American society was still cold at her, and accepted her only as an Asian girl who's imitating a white American girl. The second generation Asians' other common response was called the "Super Asians". In this case, the second generation Asians, instead of adopting the American life style, began adopting the Asian cultures and tried to become as much Asians as possible. This re quired a great deal of determination and a courage, since it was a direct opposition to the homogenization 124 policy of the United States Government. One such example would be the massive number of nissei Japanese learning their language, although some had different reasons and motives. Consequently, these "SuperAsians" were rejected and segregated by the American society even more than before. Therefore, it was very difficult for one to lead his life as an "Super Asian" in the society, i.e. the white society. Eventually, this kind of responses faded away and left no significant contribution to their community. But, rather, they created the even more greater anti-asian feeling in the American society. The second generation Asians' third response was called the "escapism." This term was used for those second generation Asians who absolutely denied the segregations of the American society done to them and, furthermore, they believed that they were treated equal and fair as the other citizens. In general, most escapists were the wealthy and intellectual people who indeed did not had as many chances as others to feel the severe hostility of the society, and even some of the hostility they've received from the society was totally denied by themselves. In many cases, the escapists became blind toward their peoples' suffering and they acknowledged the prejudice activities of the society as the whites. Personally, I have met many Nissei Japanese who disappeared in the heart of the white community and completely deserting their own community. In most cases, they sent their children to a private school in a white neighborhood where there are less number of Asian kids. In a sense it was tragic, not only because they were deceiving themselves, but because they were alienated by their own community people. They were actually building a wall between them and their people which was not prosperous for both of them. 125 The forth one, which was the most effective response, was called the "least west blend formula." It presented a 50% asian and 50% white person as an ideal model of the second generation Asian. Although I totally agree with the very basic idea of the "least west blend formula," which is keeping both Asian and American culture and identities, I can not agree with the idea of the 50% asian and 50% white, because one should really be 100% asian and 100% white to be an ideal model. Let me call the 100% asian and 100% white person as the "Super Asian American." In any cases, this positive response will minimize, but not all, the rejection and resentment of the white society toward them, which was depicted in the case of the "Super Asian". Secondly; it will also minimize the dissociation between the second generation Asians themselves, which was depicted in the cases of the "shame" and the escapism. Finally, it would be a great pride and wealth for one to keep the both, the Asian and the American, cultures and identities. However, even if the "least west blend formula" works efficiently, the absolutely nonsegregated society cannot be expected, because the segregation exists even among the whites themselves. In conclusion, I am totally convinced that the best response for the second generation Asians to have toward the prejudice American society is the "least west blend formula". First of all, it will not cause the inter-rejection and dissociation of the second generation Asians' own community, which was depicted in the cases of the "shame" and the escapism. Secondly, it will definitely minimize the hostility of the white society toward them, and not maximize like in the case of the "Super Asian". Consequently, becoming the "Super Asian American" is not so easy, but I believe that every second generation Asians can become one. It is not because I believe that the Asian blood is superior to the whites', but because I strongly believe that everyone can be 126 someone that he wants to be, if he tries hard. And when more and more "Super Asian Americans" can be perfected, the misunderstandings and the resentments of the second generation Asians will eventually fade away, and the much more ideal and justice society will be created in the United States for both the second generation Asians and the "Americans". 127 THE PRIVATE INDUSTRIAL COUNCIL In this paper, I will discuss and analyse the need and the performance of the Private Industrial Council (PIC) Program, which is sponsored by the Korean Community Center of East Bay. In short, this program provides management skills assistance, translation, referral, interpretation and linkage services to Korean and Vietnamese small business owners as well as classroom and on-the-job training for unemployed and under-employed Korean and Vietnamese immigrants. First, I feel that I need to present few historical events of the Asian immigrant community. Asian immigrants in the United States have aspired to become independent entrepreneurs of small, family operated businesses probably beginning in the 1850's, when Chinese miners were subject to a special foreign miner's tax law. Driven out by these factors, they turned to small businesses that affiliated with their own ethnical groups. U. S. policies toward the Chinese also affected the other Asian immigrants in general. In response to institutionally structured discriminatory measures, many Koreans were forced to operate 128 small business rather than being involved with the mainstream of American economic life. After the liberalization of the immigration and naturalization laws, thousands of new Korean immigrants have been settling in California. The overwhelming majority of Koreans have been in this country less than fifteen years. Therefore, the Korean communities are predominantly limited-English-speaking communities. Thus, the independent enterprise is still the dream of many who have little hope of entering the mainstream job market because of language and cultural adjustment problems and because recession has affected the entire employment picture adversely just at the time of their arrival in the United States. Among Koreans in the East Bay, in 1970, for example, there were about 10 Korean-owned small businesses. This figure increased to 150 by 1981, and presently there are about 350-400 Koreanowned small businesses. The majority of Korean-owned businesses are in areas traditional to Asian immigrant's small business operators. Almost 50% of the East Bay Korean-owned businesses surveyed in 1981 by the Korean Community Center were ethnic restaurants and grocery stores. Thus, there is a great potential of small businesses as a resource of employment in the Korean community. In order for this, there is need for programs to assist these small businesses to become familiarized with American business practices and clientele, to avail them of the materials and resources existing for their benefit. Moreover, in order to maximize this resource of employment, programs were also needed to train entrepreneurs in business management, including personnel management, finance, taxes, marketing, insurance, and methods of business expansion. 129 The maximization of small business potential as a community resource is also one way of addressing employment needs among limited-English-speaking Korean. However, all efforts cannot be channeled in one direction, especially in light of the fact that the failure rate of commercial and industrial enterprises is always relatively high in the United States. (About 75% of new businesses fail within the first year of operation). Therefore, not only should small businesses operated by limitedEnglish operators be supported and assisted in their development toward increasing their capacity to upgrade and increase employment; at the same time, avenues to increased involvement of non-immigrant employment sectors of private industry had to be sought. Paralleling the problem of underperformance and underutilization in relation to potential among Korean small businesses is underperformance and underutilization of nonEnglish-speaking and limited-English-speaking Korean skilled craftsmen, many of whom have had extensive work experience in Korea but who face barriers to quality employment in the United States because of language and orientation problems. For example, the Korean Community Center has documented a number of cases in which skilled Korean-speaking carpenters were either unable to find work or were underemployed in relation to their skills and ability, oftener to the point of critical exploitation, because they are unable to speak fluent English. In order to meet such need in the community, the Korean Community Center established the Private Industrial Council program in 1981. The overall purpose of the program was to address the problems of underdevelopment and underutilization of potential in Korean and Vietnamese small businesses in the 130 East Bay and skilled labor by, firstly, promoting support for small business management skills needed in the American urban environment for Korean and Vietnamese business owners and potential business owners. Second, it is by providing ongoing information, translations, referral, and interpretation and escort services which link Korean and Vietnamese small businesses to the English-speaking business community; third, by promoting networking, cooperation, coordination, and diversification among existing Korean and Vietnamese small businesses for greater efficiency and mutual benefit; and, finally, by establishing employer-oriented worksite training opportunities for business managers and owners in small businesses and for monolingual and limited-English-speaking skilled craftsmen. All classroom training materials will be developed in direct conjunction with the expressed needs of employers and will be designed as adjunct to on-the-job training and site employment. PIC's first objective is to stabilize the capacity of Korean and Vietnamese small businesses in the East Bay by increasing the level of integration with the English-speaking small business community and by facilitating coordination, cooperation and, whenever possible, diversification among the businesses. About eighty-two percent of the respondents to the 1981 Korean Community Center survey of fifty small businesses operated in the East Bay by limited-English-speaking owners had not operated businesses in their native countries (Sec. B, #3 in the Survey Questionnaire. Pg.22) and of those who did, none had operated the same type of business they are currently engaged in this country (Sec B, #4. Pg. 22). The majority of the businessmen interviewed listed "dealing with customers" and "competitive weakness" as problem areas. Sixty-two percent of those surveyed had one or fewer paid employees (SecB, #14. 131 Pg.24), and yet almost all were interested in expanding their businesses (Sec. I, Pg.26). Since most Korean and Vietnamese small businesses are marginal and rely on unpaid family labor or underpaid recent immigrant labor, they need the talents of business-educated personnel to compete and survive in the markets of the urban community in this country. Because of language barriers, many of the existing talents and resources have been inaccessible to them. If these businesses fail, the burden falls on the economies of the local and state governments. Thus, this project assists the small businesses by training Korean and Vietnamese managerial personnel to expand and develop their businesses through updated personnel practices and financial policies as well as through improved relations with the English-speaking client and business community. This program proposed to provide a training program, in the form of evening workshops, in small business development and administration for business owners, utilizing materials gathered and translated by the Korean Community Center's Korean and Vietnamese staff from materials provided by the Small Business Administration, the U.S. Department of Commerce, and the American Institute of Certified Public Accountants. Limited-English-speaking business owners interviewed by the Korean Community Center in 1981 indicated that they were interested in seminars and lectures on how to improve business management systems, including personnel management, finance, taxes, and marketing. Therefore, the project offered eighteen workshops, featuring presentations by representatives from the City of Oakland Office of Economic Development Unit, the Small Business Administration, and representatives from private industry. Besides the workshops there were also lectures on how to start a small business. There were ongoing referral, translation, 132 interpretation, and escort services in areas of public relations, inventory, language integration, cost-effectiveness, marketing, and planning. The program connects limited-English-speaking Asian immigrant small business operators with existing services for the English-speaking independent entrepreneur assistance programs, such as the facilities offered by the Spanish Speaking Unity Council of Oakland, and the resources offered by the Small Business Administration, the Minority Business Development Agency, the Foundation for the Advancement of Minority Enterprise, and other relevant programs. One of the most critical problems facing Asian immigrant entrepreneurs has been and still is aggregation of businesses into only a few areas, such as the restaurant trade or ethnic groceries. Moreover, the businesses are generally characterized by low or unpaid family labor to remain competitive, and various Asian immigrant businesses have been engaging in mutually disadvantageous wage-and price- cutting wars. This project addresses such problems by providing seminars on how to start new businesses, with emphasis on diverse types of enterprise. The Korean Community Center assists, through translation, interpretation, and referral services, in the establishment of new businesses, and one of the businesses targeted was a carpentry firm employing skilled limited-English-speaking or monolingual immigrant carpenters. To enhance coordination and cooperation among the existing and new small businesses, a business roster and directory is disseminated, meetings are organized among small business owners, and activities such as a produce-buying cooperative among grocers were encouraged so that grocers can take turns going to the market and so that all grocers can benefit form lower produce cost thanks to bulk purchase. 133 The Private Industry Council's second objective is to increase employment of unemployed and underemployed monolingual and limited-English-speaking Korean and Vietnamese potential workers in the area of small business operation and in the construction industry. The markets of small businesses depend, in large part, on the development of the business personnel and operations. Developing and improving operations depends on the quality of personnel. Thus, as the personnel acquire skills in business operations, the businesses will develop. A business that is developing should require new employees and will therefore increase the total number of employed Asian immigrants. Thirteen of the limited-English-speaking small-businessmen interviewed in 1981 by the Korean Community Center said that their businesses were underdeveloped because although more business skills were needed to improve operations, they could not maintain their business operations and undertake training or spare their employee(s) for training under the present conditions. Several of those indicated that there is a market for their goods and services and that they could "double their employment capacities" if they had better personnel support. This project proposes to develop the skills of unemployed or underemployed Korean and Vietnamese persons in the areas of small business administration and operation. These twenty persons contributed to the strategy outlined above and this project added twenty workers while increasing the productivity potentials of the small businesses. For historical reasons as well as because of contemporary language and culture barriers, highly skilled and experienced Korean and Vietnamese carpenters in the East Bay have been unable to find employment appropriate to their skills, abilities, and experience. This project established a model for potentially employable monolingual and limited-English-speaking skilled 134 workers that can be replicated by other manpower training programs. This was accomplished by establishing links between the carpenters, the unions, and the building and construction industry. The project promotes Korean and Vietnamese carpenters in carpentry jobs while offering adjunct English classes geared toward their employment environments. Carpentry and carpentry work situation terminology and conversational English is available, along with cultural orientation classes and work site procedures and policies, such as how to make estimates and how to approach English-speaking employers, co-workers, and customers. Vietnamese and Koreanspeaking coordinators visited all worksites each week to conduct ongoing assessments of training needs and to offer sensitivity training to employers about the cultures of the immigrant craftsmen. (See pg. 20 for the Employee Evaluation Sheet). These coordinator-trainers are also responsible for classroom instruction and language training based on employment situation needs. Finally, the PIC's last objective is to develop coordination and improve linkages between the Korean and Vietnamese communities, the local business community, city, state, and federal agencies governing employment training and economic development, community organizations involved in language and vocational training and economic development, and business organizations. One of the problems faced by programs established to meet urban employment and economic development needs has been duplication and overlap of services and resources because of lack of sufficient linkage and coordination among the programs. Another problem has been the underdevelopment of services and resources in particular areas. In order to link the 135 employment and economic development needs and potentials of monolingual and limited-English-speaking Koreans and Vietnamese to the various existing resources and to insure better and more efficient utilization of resources that have already been developed, this project attempts to provide systematic links between vocational training programs, agencies involved in employment and economic development, organizations in the private business sector, community organizations involved in employment training and economic development, and the Korean and Vietnamese communities. Meetings between members of the Korean Community Center's Board of Directors and representatives of city, state, and federal agencies, business organizations, and economic development and language and employment training programs are organized. Between 1981 and the present, the Korean Community Center have been able to place 100 percent of its enrolled clients under its on-the-job training (OJT) program. It's staff has been working with over 200 immigrant-owned small businesses during the past two years. A total of twenty small business owners were targeted in eighteen evening workshops and lectures on such topics as financing for expansion; business economics; money control and insurance systems; technological trends; record-keeping; tax reporting; and labor policies. In addition, lectures were conducted on how to start a small business, covering such topics as business records, charting of accounts, business statements, business taxes, utilization of outside help, and business jargon and vocabulary. The goals of these workshops and lectures were to assist in the acquisition of business management skills among Korean and Vietnamese small business owners and to assist in the establishment of new small businesses. 136 Also, there were two twenty-week classroom and on-the-jobtraining cycles for twenty unemployed or underemployed Korean and Vietnamese immigrants. Trainees received eight hours of job-related classroom instruction per week on various topics related to business management. Their on-the-jobtraining consists of twenty to thirty five hours per week at sites selected through the KCC. Korean Community Center coordinators implemented bilingual curriculum developed and translated specifically for this project from materials provided by various agencies, such as the Institute of Certified Public Accountants. The materials developed in direct conjunction with employers' expressed jobsite needs. Trainers maintained integrated contacts with all worksite supervisors and employers so that training needs and progress can be continually assessed. During 1981, the Private Industry Council of Oakland provided fiscal support to the business administration skills classes, providing stipends for the trainees while they were attending classes and reimbursements to worksite employers through training funds. The Private Industry Council has indicated interest in providing support for a continuation project in the form of training funds. Fifteen limited-English-speaking or monolingual Korean and Vietnamese skilled carpenters were placed at various construction sites, both large and small, for on-the-job training while being enrolled in job-related English language skills classes at the Korean Community Center. Classroom instruction was focused on the particular demands of the carpentry employment: terminology, procedures, relations between employers and employees and among co-workers, and American job procedures were stressed for maximization of skills transfer. 137 There were three fourteen-week cycles of classroom and on-thejob training; each cycle enrolled five carpenter trainees. Carpenters worked four days each week at a worksite developed by the KCC and received one day of classroom instruction each week. The bilingual Korean and Vietnamese trainers assisted carpenters in qualifying for unions, since union local representatives have assured the Korean Community Center that a totally monolingual carpenter can exhibit his carpentry skills and be tested with the assistance of an interpreter. Trainers also visited worksites once each week to assess the ongoing employment situation of the trainee as well as his progress and needs. The Korean Community Center provided the ongoing referrals and interpretation services linking the limited-English-speaking immigrant business owner with the existing programs, such as counseling services and seminars on business operations, loan packing assistance, etc. The Small Business Administration, for example, provides free counseling services in its Management Assistance Program, monthly seminars on taxes, market- ing insurance, accounting, and business law. It also operates a Small Business Institute. Very few immigrant entrepreneurs were aware of such advantages of these services, because of language difficulties, which this project helped overcome through translation, interpretation, and escort services. This project provided critical linkages and the translation services necessary to make such programs accessible to the Korean and Vietnamese business owner. So far, I have been introducing and providing some information regarding the project and its performance. But now, I shall lay out its future plans and some difficulties PIC had and possible 138 solutions given by Mr. Edward J. Chun, the director of PIC at the present time. According to Mr. Chun, the project funding increased from about $25,000 to $50,000 within last three years, 1980-1983. This indicates that PIC is effectively serving and meeting the need of the community, since PIC is ran by the "Performance Based Contract". If it doesn't improve itself to be more effective in progress, then this project could be stopped. This, he thinks, is a good motivating factor, and he is pleased with PIC's improvement within last three years. Mr. Chun holds the following as the benefits of PIC program to the community: 1. The on-the-job training program provides disable (i.e., limitedEnglish-speaking Koreans and Vietnamese) people to have hope and proper training for their upward mobility. 2. PIC also provides a mean for the growth of KCC and thereby the Korean community as a whole. 3. By training its clients to handle the co-managerial positions in the small businesses, it is helping the owners, as well as promising the expansion of their business, which will, in turn, provide more employment opportunities in the future. There are three eligibility requirements for its participants. First, he/she has to be an Oakland resident. Second, he/she has to come from a low income family (App. $230 per person/per month). Finally, he/she has to be eighteen years or older. One has to have all three verifications on these requirements. Also, they are interviewed by the KCC staff and PIC directors. 139 The difficulties which he faced as a director were quite few; but one of the major problems was its incapability of connecting and identifying with the mainstream business system of the East Bay. Although many Korean and Vietnamese small business owners are helpful and being contacted on the regular basis, there is a lack of communication between PIC and the white small business owners who also qualify to be participants of this program. He thinks that this problem could be solved only by proving to the general public that this program is effective and is capable to serve the community well. In the area of the public relationship, he feels that there should be a full-time staff who would handle the outreach program. Due to the lack of funding, it is not well established yet; however, he feels that it wouldn't be too long before it will be done. (For the present SHAQ Chart. See Pg.38). Until very recently, he handled the public relation through the Korean community newspapers: Dong A-Il Bo, Korea Daily, Jung Ang Il Bo, and others. They published its articles regarding the program and distributed related information brochures and the articles (See pgs.17-19) at many local markets and shops. The official letters were sent out to all Korean community organizations around the Bay area. Also, the job developers had to contact many businesses, e.g. the carpentry firm, through its personal department and introduce PIC and ask for their support. This one area which they still have to work at. Mr. Chun felt that the most urgent target of PIC is to provide its participants with more training and workshop sessions rather than working hours. He feels that the on-the-job training is proving to be an effective method of job placement because last year it only had about ten percent negative termination; the 140 negative termination is defined and also includes such things as participants returning to school, moving, or getting pregnant. Therefore, this figure proves that only small proportion of the total participants are dropping out. Moreover, the majority of the participants stay in the job which they were trained for last three months. This provides them with permanent jobs. Overall, PIC's overview evaluation seems to be quite impressive in its participant growth chart, funding growth chart, and quality improvement chart. The need for its existence in the community also seems to be quite inevitable. in all intellectual, theoretical, and realistic point of view. PIC has proven to be an effective program and its performance backs up its own reputation. It seems to provide services for those unprivileged Koreans and Vietnamese and help them to start on their long journey to success. Personally, and finally, I realized, by studying this project, that I should not spend all my time struggling with the arbitrary concept of racism and its effects, since there are so many ways to help the victims of such racism. I think I learned to think high, but be able to walk on the earth. I should indicate my many thanks to KCC for providing me with all the materials needed and Mr. Chun for such a long and tedious interview. 141 KOOKMIN DAILY ARTICLE: KAGMA, JUN. 2020 142 SUPPORT INFORMATION I greet you in the Lord Jesus Christ. Thank you so much for your love and support! Robert Oh ◆Email: oikosbishop@mac.com ◆ Internet: www.blesscambodia.com * You can use PayPal from this site. ◆ USA : KAGMA (Korean American Global Mission Association) *Write the check to: KAGMA and Note: 'Cambodia Project' PO Box 4885 Cerritos, CA 90703 ◆ Korea : KEB Hana Bank Acct : 166-18-07737-7 Name : Oh Sukhwan