Pyong Gap Min – författare

In this unflinching exploration of one of the most politically charged topics of our time, Pyong Gap Min investigates the racial dynamics that exist between Korean merchants, the African American community, and white society in general. Focusing on hostility toward Korean merchants in New York and Los Angeles, Min explains how the 'middleman' economic role Koreans often occupy - between low-income, minority customers on the one hand and large corporate suppliers on the other - leads to conflicts with other groups. Further, Min shows how ethnic conflicts strengthen ties within Korean communities as Koreans organize to protect themselves and their businesses. Min scrutinizes the targeting of Korean businesses during the 1992 Los Angeles riots and the 1990 African American boycotts of Korean stores in Brooklyn. He explores Korean merchants' relationships with each other as well as with Latin American employees, Jewish suppliers and landlords, and government agencies. In each case, his nuanced analysis reveals how Korean communities respond to general scapegoating through collective action, political mobilization, and other strategies.Fluent in Korean, Min draws from previously unutilized sources, including Korean American newspapers and in-depth interviews with immigrants. His findings belie the media's sensationalistic coverage of African American-Korean conflicts. Instead, "Caught in the Middle" yields a sophisticated and clear-sighted understanding of the lives and challenges of immigrant merchants in America.

This is the only anthology that covers several different topics related to Koreans’ experiences in the U.S. and Canada. The topics covered are Koreans’ immigration and settlement patterns, changes in Korean immigrants’ business patterns, Korean immigrant churches’ social functions, differences between Korean immigrant intact families and geese families, transnational ties, second-generation Koreans’ identity issues, and Korean international students’ gender issues. This book focuses on Korean Americans’ twenty-first century experiences. It provides basic statistics about Koreans’ immigration, settlement and business patterns, while it also provides meaningful qualitative data on gender issues and ethnic identity. The annotated bibliography on Korean Americans in Chapter 10 will serve as important guides for beginning researchers studying Korean Americans.

Younger-Generation Korean Experiences in the United States: Personal Narratives on Ethnic and Racial Identities compares the formation of the ethnic identities of two distinct cohorts of Korean Americans. Through personal essays, the book explores four influential factors of ethnic identity: retention of ethnic culture; participation in ethnic social networks; links to the mother country and its global power and influence; and experiences with racial prejudice and discrimination. The essays reflect certain major changes between the two cohorts—the first growing up in the 1960s and early 1970s and the second growing up during the 1980s and early 1990s— and proves how an increase in the Korean population and in the number of ethnic organizations helped the second-cohort Korean Americans retain their cultural heritage in a more voluntary, and therefore meaningful, way. This book’s combination of first-hand experiences and critical analysis makes it a valuable resource for studies of ethnicity, culture, identity formation, and the Asian-American experience.

The flux of Asian immigration over the last 35 years has deeply altered the United States' religious landscape. But neither social scientists nor religious scholars have fully appreciated the impact of these growing communities. And Asian immigrant religious communities are significant to the study of American religion not only because there are more than ten million Asian Americans. Asian American religions differ substantially from models drawn from European religions, pushing for new wider understandings. Religions in Asian America provides a comprehensive overview of the religious practices of Chinese, Filipino, Indian, Korean, Japanese, Vietnamese, Cambodian, and Laotian Americans. How these new communities work through issues of gender, race, transnationalism, income disparities and social service, and the passing along an ethnic identity to the next generation make up the common themes that reach across essays about the varying communities. The first sociological overview of Asian American religions, Religions in Asian America is necessary reading for those interested in Asians, ethnicity, immigration or religion in the United States.

The flux of Asian immigration over the last 35 years has deeply altered the United States' religious landscape. But neither social scientists nor religious scholars have fully appreciated the impact of these growing communities. And Asian immigrant religious communities are significant to the study of American religion not only because there are more than ten million Asian Americans. Asian American religions differ substantially from models drawn from European religions, pushing for new wider understandings. Religions in Asian America provides a comprehensive overview of the religious practices of Chinese, Filipino, Indian, Korean, Japanese, Vietnamese, Cambodian, and Laotian Americans. How these new communities work through issues of gender, race, transnationalism, income disparities and social service, and the passing along an ethnic identity to the next generation make up the common themes that reach across essays about the varying communities. The first sociological overview of Asian American religions, Religions in Asian America is necessary reading for those interested in Asians, ethnicity, immigration or religion in the United States.

In a series of essays based on original ethnographic research, Pyong Gap Min and his contributors examine the unique identity issues for second generation ethnic Asians, from Chinese, Japanese, Filipino, Korean, Indian, and Vietnamese descent. They describe how societal expectations and structural barriers have a powerful influence on the formation of ethnic identities in a strongly racialized American society. Key factors discussed are the importance of culture and language retention, ethnic attachment, transnational ties, pan-Asian coalitions and friendships, social and geographic mobility, racial domination and racial awareness, life cycle changes, immigrant women's sexuality and gender traditionalism, deviant behavior, and educational and occupational achievement. This book will be a valuable resource in the study of Asian American culture, race, ethnicity and American society.

During the mass migration period in the United States-between the years 1880 and 1930-an astounding 28 million people immigrated into the country. Min and his contributors offer a detailed evaluation of the differences and similarities between the immigrant groups from this earlier period and from the post-1965 contemporary period of immigration. In particular, they analyze trends in anti-immigrant attitudes and actions, changes in settlement patterns, entrepreneurship and business patterns, ethnic diversity, immigrant women's work, the intergenerational transmission of culture, and the naturalization process. The authors draw historical comparisons between the successive phases of immigration and the impact that they have had on evolving race relations in America. The book will be a valuable resource for instructors and researchers in the fields of immigration, race and ethnic studies, minorities and public policy, urban studies, ethnic history, demography, human geography, and sociology.

During the mass migration period in the United States-between the years 1880 and 1930-an astounding 28 million people immigrated into the country. Min and his contributors offer a detailed evaluation of the differences and similarities between the immigrant groups from this earlier period and from the post-1965 contemporary period of immigration. In particular, they analyze trends in anti-immigrant attitudes and actions, changes in settlement patterns, entrepreneurship and business patterns, ethnic diversity, immigrant women's work, the intergenerational transmission of culture, and the naturalization process. The authors draw historical comparisons between the successive phases of immigration and the impact that they have had on evolving race relations in America. The book will be a valuable resource for instructors and researchers in the fields of immigration, race and ethnic studies, minorities and public policy, urban studies, ethnic history, demography, human geography, and sociology.

Dr. Pyong Gap Min and Rose Kim present a compilation of narratives on ethnic identity written by first-, 1.5-, and second-generation Asian American professionals. In an attempt to reconcile the dichotomies long associated with being both Asian and American, these narratives trace the formation of each author's ethnic identity and discuss its importance in shaping his or her professional career. The narratives touch upon common themes of prejudice and discrimination, loss and retention of ethnic subculture, ethnic versus non-ethnic friendship networks, and racial and inter-racial dating patterns. When coupled with Dr. Min's comprehensive introductory chapter on contemporary trends in the study of ethnicity, these narratives prove that constructing one's ethnicity is truly a dynamic process and serve as an invaluable resource for anyone interested in teaching or studying the concepts of ethnic identity.

2012 Honorable Mention Award, Sociology of Religion Section, presented by the American Sociological Association 2011 Honorable Mention for the American Sociological Association International Migration Section's Thomas and Znaniecki Best Book Preserving Ethnicity through Religion in America explores the factors that may lead to greater success in ethnic preservation. Pyong Gap Min compares Indian Americans and Korean Americans, two of the most significant ethnic groups in New York, and examines the different ways in which they preserve their ethnicity through their faith. Does someone feel more "Indian" because they practice Hinduism? Does membership in a Korean Protestant church aid in maintaining ties to Korean culture?Pushing beyond sociological research on religion and ethnicity which has tended to focus on whites or on a single immigrant group or on a single generation, Min also takes actual religious practice and theology seriously, rather than gauging religiosity based primarily on belonging to a congregation. Fascinating and provocative voices of informants from two generations combine with telephone survey data to help readers understand overall patterns of religious practices for each group under consideration. Preserving Ethnicity through Religion in America is remarkable in its scope, its theoretical significance, and its methodological sophistication.

2012 Honorable Mention Award, Sociology of Religion Section, presented by the American Sociological Association 2011 Honorable Mention for the American Sociological Association International Migration Section's Thomas and Znaniecki Best Book Preserving Ethnicity through Religion in America explores the factors that may lead to greater success in ethnic preservation. Pyong Gap Min compares Indian Americans and Korean Americans, two of the most significant ethnic groups in New York, and examines the different ways in which they preserve their ethnicity through their faith. Does someone feel more "Indian" because they practice Hinduism? Does membership in a Korean Protestant church aid in maintaining ties to Korean culture?Pushing beyond sociological research on religion and ethnicity which has tended to focus on whites or on a single immigrant group or on a single generation, Min also takes actual religious practice and theology seriously, rather than gauging religiosity based primarily on belonging to a congregation. Fascinating and provocative voices of informants from two generations combine with telephone survey data to help readers understand overall patterns of religious practices for each group under consideration. Preserving Ethnicity through Religion in America is remarkable in its scope, its theoretical significance, and its methodological sophistication.

In Second-Generation Korean Experiences in the United States and Canada, Pyong Gap Min and Samuel Noh have compiled a comprehensive examination of 1.5- and second-generation Korean experiences in the United States and Canada. As the chapters demonstrate, comparing younger-generation Koreans with first-generation immigrants highlights generational changes in many areas of life. The contributors discuss socioeconomic attainments, self-employment rates and business patterns, marital patterns, participation in electoral politics, ethnic insularity among Korean Protestants, the relationship between perceived discrimination and mental health, the role of ethnic identity as stress moderator, and responses to racial marginalization. Using both quantitative and qualitative data sources, this collection is unique in its examination of several different aspects of second-generation Korean experiences in the United States and Canada. An indispensable source for those scholars and students researching Korean Americans or Korean Canadians, the volume provides insight for students and scholars of minorities, migration, ethnicity and race, and identity formation.

Arguably the most brutal crime committed by the Japanese military during the Asia-Pacific war was the forced mobilization of 50,000 to 200,000 Asian women to military brothels to sexually serve Japanese soldiers. The majority of these women died, unable to survive the ordeal. Those survivors who came back home kept silent about their brutal experiences for about fifty years. In the late 1980s, the women’s movement in South Korea helped start the redress movement for the victims, encouraging many survivors to come forward to tell what happened to them. With these testimonies, the redress movement gained strong support from the UN, the United States, and other Western countries.  Korean “Comfort Women” synthesizes the previous major findings about Japanese military sexual slavery and legal recommendations, and provides new findings about the issues “comfort women” faced for an English-language audience. It also examines the transnational redress movement, revealing that the Japanese government has tried to conceal the crime of sexual slavery and to resolve the women’s human rights issue with diplomacy and economic power.

Arguably the most brutal crime committed by the Japanese military during the Asia-Pacific war was the forced mobilization of 50,000 to 200,000 Asian women to military brothels to sexually serve Japanese soldiers. The majority of these women died, unable to survive the ordeal. Those survivors who came back home kept silent about their brutal experiences for about fifty years. In the late 1980s, the women’s movement in South Korea helped start the redress movement for the victims, encouraging many survivors to come forward to tell what happened to them. With these testimonies, the redress movement gained strong support from the UN, the United States, and other Western countries.  Korean “Comfort Women” synthesizes the previous major findings about Japanese military sexual slavery and legal recommendations, and provides new findings about the issues “comfort women” faced for an English-language audience. It also examines the transnational redress movement, revealing that the Japanese government has tried to conceal the crime of sexual slavery and to resolve the women’s human rights issue with diplomacy and economic power.

When the first wave of post-1965 Korean immigrants arrived in the New York-New Jersey area in the early 1970s, they were reliant on retail and service businesses in the minority neighborhoods where they were. This caused ongoing conflicts with customers in black neighborhoods of New York City, with white suppliers at Hunts Point Produce Market, and with city government agencies that regulated small business activities. In addition, because of the times, Korean immigrants had very little contact with their homeland. Korean immigrants in the area were highly segregated from both the mainstream New York society and South Korea. However, after the 1990 Immigration Act, Korean immigrants with professional and managerial backgrounds have found occupations in the mainstream economy. Korean community leaders also engaged in active political campaigns to get Korean candidates elected as city council members and higher levels of legislative positions in the area. The Korean community's integration into mainstream society also increasingly developed stronger transnational ties to their homeland and spurred the inclusion of "everyday Korean life" in the NY-NJ area. Transnational Cultural Flow from Home examines New York Korean immigrants' collective efforts to preserve their cultural traditions and cultural practices and their efforts to transmit and promote them to New Yorkers by focusing on the Korean cultural elements such as language, foods, cultural festivals, and traditional and contemporary performing arts. This publication was supported by the 2022 Korean Studies Grant Program of the Academy of Korean Studies (AKS-2022-P-009).

When the first wave of post-1965 Korean immigrants arrived in the New York-New Jersey area in the early 1970s, they were reliant on retail and service businesses in the minority neighborhoods where they were. This caused ongoing conflicts with customers in black neighborhoods of New York City, with white suppliers at Hunts Point Produce Market, and with city government agencies that regulated small business activities. In addition, because of the times, Korean immigrants had very little contact with their homeland. Korean immigrants in the area were highly segregated from both the mainstream New York society and South Korea. However, after the 1990 Immigration Act, Korean immigrants with professional and managerial backgrounds have found occupations in the mainstream economy. Korean community leaders also engaged in active political campaigns to get Korean candidates elected as city council members and higher levels of legislative positions in the area. The Korean community's integration into mainstream society also increasingly developed stronger transnational ties to their homeland and spurred the inclusion of "everyday Korean life" in the NY-NJ area. Transnational Cultural Flow from Home examines New York Korean immigrants' collective efforts to preserve their cultural traditions and cultural practices and their efforts to transmit and promote them to New Yorkers by focusing on the Korean cultural elements such as language, foods, cultural festivals, and traditional and contemporary performing arts. This publication was supported by the 2022 Korean Studies Grant Program of the Academy of Korean Studies (AKS-2022-P-009).

This book examines the redress movement for the victims of Japanese military sexual slavery in South Korea, Japan, and the U.S. comprehensively. The Japanese military forcefully mobilized about 80,000-200,000 Asian women to Japanese military brothels and forced them into sexual slavery during the Asian-Pacific War (1932-1945). Korean "comfort women" are believed to have been the largest group because of Korea’s colonial status. The redress movement for the victims started in South Korea in the late 1980s. The emergence of Korean "comfort women" to society to tell the truth beginning in 1991 and the discovery of Japanese historical documents, proving the responsibility of the Japanese military for establishing and operating military brothels by a Japanese historian in 1992 accelerated the redress movement for the victims. The movement has received strong support from UN human rights bodies, the U.S. and other Western countries. It has also greatly contributed to raising people’s consciousness of sexual violence against women at war. However, the Japanese government has not made a sincere apology and compensation to the victims to bring justice to the victims.

This book examines the redress movement for the victims of Japanese military sexual slavery in South Korea, Japan, and the U.S. comprehensively. The Japanese military forcefully mobilized about 80,000-200,000 Asian women to Japanese military brothels and forced them into sexual slavery during the Asian-Pacific War (1932-1945). Korean "comfort women" are believed to have been the largest group because of Korea’s colonial status. The redress movement for the victims started in South Korea in the late 1980s. The emergence of Korean "comfort women" to society to tell the truth beginning in 1991 and the discovery of Japanese historical documents, proving the responsibility of the Japanese military for establishing and operating military brothels by a Japanese historian in 1992 accelerated the redress movement for the victims. The movement has received strong support from UN human rights bodies, the U.S. and other Western countries. It has also greatly contributed to raising people’s consciousness of sexual violence against women at war. However, the Japanese government has not made a sincere apology and compensation to the victims to bring justice to the victims.