miscs by Tim Tseng
PRISM Magazine, 1996
Pre-edited article: "Affirmative Action: Scapegoat or Sacred Cow?" PRISM Magazine (Jan/Feb, 1996)
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Asian American Religious Leadership Today: A Preliminary Inquiry, 2005
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books by Tim Tseng
Ph.D. Dissertation (NY: Union Theological Seminary, 1994), 1994
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Pacific Asian American & Canadian Christian Education Project and The Institute for the Study of Asian American Christianity, 2009
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edited by Tim Tseng and James Chuck (ISAAC), 2009
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co-edited with DJ Chuang (L2 Foundation, 2006), 2006
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articles by Tim Tseng
The Journal of American-East Asian Relations, 1996
Special Issue—Bridging an Ocean: American Missionaries and Asian Converts Reexamined (FALL-WINTER... more Special Issue—Bridging an Ocean: American Missionaries and Asian Converts Reexamined (FALL-WINTER 1996)
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American Baptist Quarterly, Sep 2002
American Baptist Quarterly 21, no. 3 (September 2002): 277-292
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AsianAmericanChristian.org, 2014
BLOG “The Historical Roots of the Open Letter to Evangelical America” AsianAmericanChristian.org ... more BLOG “The Historical Roots of the Open Letter to Evangelical America” AsianAmericanChristian.org (January 28, 2014)
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American Baptist Quarterly, Sep 2002
This is the introduction to the _American Baptist Quarterly_ XXI:3 (September, 2002). The theme o... more This is the introduction to the _American Baptist Quarterly_ XXI:3 (September, 2002). The theme of this issue is "Exploring Asian American Christianity: Its past, present, and future."
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American Baptist Quarterly, 1997
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Chinasource Quarterly, Dec 2020
The story of Chinese Christianity in North America is a significant part of the lesser known hist... more The story of Chinese Christianity in North America is a significant part of the lesser known history of the Chinese diaspora. That story was impacted most by the immigration and naturalization policies of the United States and Canada, developments in China, and the rise of indigenous Christianity in the Chinese diaspora. All three factors shaped how Chinese Christians understood their faith and identity as well as how they engaged or reacted to their surroundings.
Between 1875 and 1945, US and Canadian legislation designed to restrict Chinese immigration, proscribe citizenship, prohibit property ownership, and prevent interracial marriages intensified. Chinese Christians in North America became even more dependent on white missionaries. Chinese Christians also watched closely as China became a republic in 1911, struggled with nation building, fought against Japan, engaged in civil war, and became a Communist nation in 1949.
Throughout these years, most Chinese Christians assumed that public witness was a core part of Christian faith. But after 1965, when immigration policies in the US and Canada were changed to admit Asians on an equal basis as Europeans, a second wave of Chinese Christian immigrants built a renewed form of Chinese Christianity that is now dominant in North America. Today, most Chinese Christians focus on maintaining indigenous faith communities that avoid social and political engagement and are largely isolated from mainstream North American Christianity. Despite the tendency to reside in ethno-religious enclaves, Chinese Christians have had an informal, but influential, impact on the Asian North American community and the United States and Canada.
In this issue of the ChinaSource Quarterly, we begin with three articles, divided into three time periods (1850–1911; 1911–1965; 1965–present) that address the history of Chinese Christianity in North America.
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Journal of American-East Asian Relations Vol. 13 (2004-2006): 121-148., 2006
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Semeia 90/91, 2002
Evangelicals dominate the landscape of Chinese Christianity in North America today. Their rapid g... more Evangelicals dominate the landscape of Chinese Christianity in North America today. Their rapid growth parallels the influx of Chinese immi- grants from Asia over the past three decades. As the children of these immigrants (who were born or raised in North America) came of age, their religious orientation and use of the Bible have developed in a manner dis- tinct from that of their parents. How these second-generation Chinese evangelicals appropriate the Bible will be the focus of this article. I will argue that second-generation Chinese evangelical biblical interpretation has been bound by two perspectives: (1) the European immigrant experience as the model for their identity discourse; and (2) a white American “evangeli- cal universalism” that subordinates racial identities. Consequently, there is a subtle Orientalism implicit in second-generation Chinese evangelical dis- course that needs to be critically engaged and eventually excised.
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book chapter by Tim Tseng
The Oxford Handbook of Asian American History, 2016
This essay critically analyzes the emergence of the study of Asian American religions as a subfie... more This essay critically analyzes the emergence of the study of Asian American religions as a subfield, "betwixt and between" Asian American studies and American religions. It also reviews the history of the development of the subfield as well as the intellectual challenges and opportunities in the study of both Asian religions in the United States and Christian traditions in Asian America. Overall, this essay concludes that a more complex and comprehensive understanding of Asian American agency is at stake in the scholarship as it concerns Asian American religions in general and Asian American religious history in particular.
Keywords: Asian American movement, historical agency, Orientalism, religion, spiritual hybridity
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Pilgrims at the Crossroads: Asian Indian Christians at the North American Frontier edited by Anand Veeraraj and Rachel Fell McDermott, 2009
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Mirrored reflections: Reframing Biblical Characters edited by Young Lee Hertig and Chloe Sun, 2010
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miscs by Tim Tseng
books by Tim Tseng
articles by Tim Tseng
Between 1875 and 1945, US and Canadian legislation designed to restrict Chinese immigration, proscribe citizenship, prohibit property ownership, and prevent interracial marriages intensified. Chinese Christians in North America became even more dependent on white missionaries. Chinese Christians also watched closely as China became a republic in 1911, struggled with nation building, fought against Japan, engaged in civil war, and became a Communist nation in 1949.
Throughout these years, most Chinese Christians assumed that public witness was a core part of Christian faith. But after 1965, when immigration policies in the US and Canada were changed to admit Asians on an equal basis as Europeans, a second wave of Chinese Christian immigrants built a renewed form of Chinese Christianity that is now dominant in North America. Today, most Chinese Christians focus on maintaining indigenous faith communities that avoid social and political engagement and are largely isolated from mainstream North American Christianity. Despite the tendency to reside in ethno-religious enclaves, Chinese Christians have had an informal, but influential, impact on the Asian North American community and the United States and Canada.
In this issue of the ChinaSource Quarterly, we begin with three articles, divided into three time periods (1850–1911; 1911–1965; 1965–present) that address the history of Chinese Christianity in North America.
book chapter by Tim Tseng
Keywords: Asian American movement, historical agency, Orientalism, religion, spiritual hybridity
Between 1875 and 1945, US and Canadian legislation designed to restrict Chinese immigration, proscribe citizenship, prohibit property ownership, and prevent interracial marriages intensified. Chinese Christians in North America became even more dependent on white missionaries. Chinese Christians also watched closely as China became a republic in 1911, struggled with nation building, fought against Japan, engaged in civil war, and became a Communist nation in 1949.
Throughout these years, most Chinese Christians assumed that public witness was a core part of Christian faith. But after 1965, when immigration policies in the US and Canada were changed to admit Asians on an equal basis as Europeans, a second wave of Chinese Christian immigrants built a renewed form of Chinese Christianity that is now dominant in North America. Today, most Chinese Christians focus on maintaining indigenous faith communities that avoid social and political engagement and are largely isolated from mainstream North American Christianity. Despite the tendency to reside in ethno-religious enclaves, Chinese Christians have had an informal, but influential, impact on the Asian North American community and the United States and Canada.
In this issue of the ChinaSource Quarterly, we begin with three articles, divided into three time periods (1850–1911; 1911–1965; 1965–present) that address the history of Chinese Christianity in North America.
Keywords: Asian American movement, historical agency, Orientalism, religion, spiritual hybridity