<p> This study used grounded theory to understand how the first two generations of Korean- American pastors conceptualize leadership. Interviews were conducted with both first- and second-generation Korean-American pastors both in Northern and Southern California. This study discovered that the first-generation Korean-American concept of leadership is heavily influenced by Confucian thought where the ideal leader is called by God. In response, the leader regularly practices the rites of spirituality, prayer and sacrifice. The practice of these rites gives the first-generation pastor legitimacy in exercising authority over his congregation. In contrast, the second-generation leadership model appears to be influenced by being in the Millennial generation. Two of the key aspects of Millennial desire for their work environment are (a) maximizing the balance of work and life and (b) the strong desire for mentorship. Both of these are highly evident in the second-generation concept of leadership. Legitimacy for exercising authority within the second-generation comes from the sacrifice demonstrated in the mentoring relationship. Comparing both generations concept of leadership to Bass&rsquo; (1999) four aspects of transformational leadership, this study discovered that both generations can fit into Bass&rsquo; model of transformational leadership. Applying Pearce&rsquo;s (2004) coordinated management of meaning to understand the intercultural communication issues present between the two generations, this study discovered that although the terminology of both generations were similar, the undergirding concept was quite different and to some degree opposite.</p>

<p>ATTITUDES OF ASIAN AMERICAN CHRISTIANS WHO LEFT THEIR ETHNIC CHURCHES FOR NON-ETHNIC CHURCHES EZRA JINYONG SOHN Doctor of Ministry May 2017 Advisers: Frank Chan, Milton Eng The author presents the difficulty of retaining younger English-speaking congregants as a ministry problem for Chinese and Korean American churches in New York City. The urgency, in the clarion call of Ken Fong (1990) and Helen Lee (1996), of cultivating healthier churches for second generation Asian Americans remains today. After several decades, the results of all our investment into second-generation Asian American ministries are unclear and questions abound: Does the lack of visible progress among Asian American ministries for over three decades indicate that homogenous church plants are missiologically ineffective? If an effective ministry model was developed for second generation Asian Americans, would there be healthy multiplication (on a national level)? Do the localized nature of fruitful Asian American ministries today point primarily to the individual competence of particular ministers and personalities? Is it too dreamy to envision a ?generational? church or national renewal for second generation Asian Americans? Do the contextual demands for a particular region supersede the general ministry demands of the second generation Asian Americans group? There is no clear indication that Asian American ministries have broken the code to the ?Silent Exodus? phenomenon or if an ethno-generational code even exists. There remains a need for data, exploratory ministries, and results to address the ?Silent Exodus.? The author?s study focuses on a narrow perspective within the ?Silent Exodus? phenomenon of those who actually found a destination and brackets out perspectives such as apostasy, those who stayed in the ethnic church despite grievances, and those who still have faith in Jesus but gave up on institutionalized religion. He recruited 165 Chinese and Korean Americans in six marque non-ethnic churches in New York City who attended an ethnic church for at least three years at some point in their life. He created an Asian American Christian Survey, a 36 Likert Scale and 4 Fill-in questionnaire, which seeks to measure the attitudes of Asian American Christians who left their ethnic churches for non-ethnic churches. The author discovered that the top reasons Asian Americans prefer the non-ethnic church are the same for each of the six marque churches: standard of excellence, their multicultural value, and their non-legalistic culture. The six marque churches surveyed are Trinity Grace Church, Redeemer Presbyterian Church, New Life Fellowship, Times Square Church, Hope NYC, and Hillsong NYC. Another 68 respondents in the New York Metropolitan area, not attending these six marque churches, prefer their current churches to an Asian American church for the same top three reasons out of eleven evaluated: standard of excellence, their multicultural value, and their non-legalistic culture. Recommendations for ministry include thoughtfully deconstructing why current Asian American ministries are faltering and theologically constructing healthier Asian American ministries in light of insights learned from ministries creating destinations for the ?Silent Exodus? population, systemic changes regarding core values and practices, and developing leaders who embody these values. Research results overwhelmingly indicate incompetence and immaturity among Asian American ministry leaders.

<p> Researcher surveyed 200 Korean- speaking Korean American Believers in Bergen County of NJ with questionnaire 'ACMRT', Attitude toward Church Membership Retention and Transfer (10-questions questionnaire). Only 24% have remained in their original church and that 76% have transferred churches, many of whom more than once. Church satisfaction is not higher among the transfers in comparison to the retained. Apart from "moving" the most cited cause for leaving a previous church was conflict.</p><p>

<p> Writing about food and eating food are both environmental acts. The ways in which humans conceive of edible material&mdash;by speaking about it and growing it in the ground&mdash;are reflections of their view of the natural world. </p><p> Ecological fiction like Karen Tei Yamashita&rsquo;s <i>Through the Arc of the Rain Forest</i> connects imagined visions of food with the current reality of our agricultural system in the United States. In both the fictitious narratives and lived experience, synthetic polymers overtake almost every aspect of life, including edible matter. The ubiquitous <i> plasticization</i> of food is one of the main causes of the current global environmental crisis. </p><p> Ultimately, the treatment of food in ecological fiction and in practice reveals our mistreatment of the environment and of our own bodies. Employing a systems-based way of thinking ecologically make visible the yet invisible lines of interconnection among the natural world, edible matter, and living beings.</p>

<p> The purpose of this project was to locate a potential funding source and write a grant to propose funding for a mental health outreach program aimed towards increasing mental health awareness in Asian American parents. An extensive literature review was performed to understand the prevalence of mental health related issues in the Asian American community. The goals of the project are to increase mental health awareness in Los Angeles County, increase positive communication between Asian American parents and children, and to decrease mental health stigma. The outreach program seeks to achieve said goals by providing educational and informational seminars to the local schools, businesses, community centers, religious organizations and Asian radio stations. The actual submission and/or funding of this grant was not a requirement for the successful completion of the project.</p>

<p> This study explored the experience of Asian American mothers raising children with Autistic Disorder. The cultural and traditional beliefs regarding mental disorders were examined along with the personal, social, and cultural experience of raising children with Autistic Disorder. This study found common themes shared among Asian American mothers in their understanding, perspective, parenting styles, distressing factors, cultural beliefs, and values of Autistic Disorder. This study included 10 Asian American mothers with children under the age of 10 years who were diagnosed with Autistic Disorder. The results reflect the unique cultural experiences that Asian American mothers have in raising children with Autistic Disorder due to cultural factors and influences. Asian American mothers in this study experienced heightened stress, negative and difficult emotions, depression, grief, marital, cultural, and familial pressure to raise high-achieving children, and marital discord, all while experiencing the pressure to provide 100% dedication to care for their children diagnosed with Autistic Disorder. Results indicated Asian American mothers do encounter specific experiences that are unique, due to the cultural demands and expectations of raising children with Autistic Disorder. An explanation of the results, implications for practice, and potential areas of future research are also discussed.</p>

<p> In this thesis, I explore two works from Mail Order Brides/M.O.B., <i> A Public Message for Your Private Life </i>(1998) and <i>Mail Order Bride of Frankenstein</i> (2003), that take into account the histories and identities produced within Filipino/a American Communities. I use Sarita Echavez See and Emily Noelle Ignacio's theories on parody to analyze the performative aspects of M.O.B's artworks. According to See and Ignacio, parody can be utilized as a tool to simultaneously form solidarity within Filipino American communities. By examining these ideas, I argue that M.O.B. performs appropriated representations of their ethnic and assimilated cultures by using parody to critique and problematize often-misrepresented individual and cultural identities.</p>

<p> The purpose of this grant was to design a psychoeducational workshop for South Asian immigrant families. The literature review goes over cultural factors that play a part in making the transition difficult to immigrating to a Western country. A search for potential funders was done by going on California State University Long Beach library website. This allowed the grantwriter to create a list of potential funders. The Ralph M. Parsons Foundation's focus on children, families, culture, and the underserved populations made it the best choice. The grantwriter chose to collaborate with the South Asian Network in Artesia, California. It is a nonprofit organization that has the ability to serve people in nine different languages. Actual submission of this grant was not required for the completion of this project.</p>

<p> The purpose of this project was to develop and write a grant proposal to secure funds on behalf of the Herald Community Center for a psycho-educational program for Chinese adults providing direct care for aging parents. The proposed program entitled Caring for You, Caring for Me will focus on Chinese caregivers residing in the San Gabriel Valley. Traditionally, families of Chinese descent encounter numerous barriers when attempting to access support services for their aging parents. These barriers can include financial strain on the family caregiver, language incompatibility with service providers, and a lack of cultural responsiveness to the needs of the Chinese older adult community. The overarching goal of the proposed program will be to decrease the burden and stress often experienced by Chinese adult children in a caregiving role. The actual submission or funding for this program was not required for the completion of this project.</p>

<p> Many Filipino Americans experience mental health disparities, yet they are the ethnic group least likely to seek mental health services. When left untreated, the severity of the original mental health needs may increase and lead to additional behavioral health concerns. The purpose of the proposed short-term mental health program is to provide culturally sensitive psycho-education to address the barriers many Filipino Americans face when seeking mental health services. The psycho-education topics will include general mental health education, mental health experience for Filipino Americans, the barriers faced by this population, how to communicate about mental health disparities and mental health resources. With potential funding support from the California Wellness Foundation, whose mission is to improve the health of underserved and low-income Californians, this program will be made available to bridge the gaps in access and quality mental health care at Filipino American Service Group, Inc. (FASGI) Wellness Center in Filipinotown of Los Angeles, California. The actual submission or funding of this grant was not required for the successful completion of this grant proposal.</p>