All in the American Reincarnated Family

Last updated on: October 12, 2012 at 5:26 am by Jerry Park

All in the American Reincarnated Family 2012-10-12T01:27:13-05:00 Jerry Park

LOGO Patheos Explore the world's faith through different perspectives on religion and spirituality! Patheos has the views of the prevalent religions and spiritualities of the world.

In this post I highlight a couple of books I have been reading (which I highly recommend) to discuss with readers of this blog how to interpret a possible connection between the findings I point out. My review here centers on a chapter from a recently published book called “Blacks and Whites in Christian America: How Racial Discrimination Shapes Religious Convictions” by Drs. Jason Shelton (UT-Arlington) and Michael Emerson (Rice), and a chapter from a recently published edited volume “Sustaining Faith Traditions: Race, Ethnicity, and Religion Among the Latino and Asian American Second Generation” edited by Drs. Carolyn Chen (Northwestern) and Russell Jeung, (San Francisco State University). In the former, we’re going to focus on the chapter titled: “Far-Reaching Faith: Evidence of an Inclusive Religious Doctrine” and in the latter we’ll focus particularly on Jeung’s study in the chapter titled: “Second Generation Chinese Americans: The Familism of the Nonreligious.”

As is often the case for me, when I read newer material it sometimes triggers my memories of a previous work I had also recently encountered and reading Shelton and Emerson’s chapter did just that. The book overall is an exploration into the similarities and differences in beliefs and practices between African American and white American Protestant Christians. In many fundamental or creedal beliefs, there’s a lot of similarity among these American Christians. But there are curious divisions that the authors unearthed which I had never considered before. Analyzing data from the Portraits in American Lives Survey, they found that “African American Protestants are almost three and a half times more likely than white Protestants to believe in reincarnation” – this claim is not merely based on a simple comparison of the average responses to the question of reincarnation. Instead, it is based on a rigorous statistical test or model that tries to account for as many possible explanations for the difference in beliefs. As some might say in statistical-talk, this is a robust finding.

This of course brought me back to the recent Pew study of Asian American religions where 34% of Asian Americans reported belief in reincarnation. That doesn’t seem surprising since 64% of Buddhist and 59% of Hindu Asian Americans believe this. However since Protestants and Catholics take up a larger share of Asian America, the overall figure must include some ascent to this belief among Asian American Christians. Indeed, 14% of evangelicals, 18% of the mainline and 32% of Catholic Asian Americans also ascribe to belief in reincarnation. Notably 26% of those who identify as “no religion” among those surveyed also believe in reincarnation. This last figure is important later in this post.

But more than knowing the comparative similarities and differences between various religious Americans be they white, black or Asian, is the interpretation of what this belief means. For those adherents whose belief system generally includes teachings on reincarnation, no further explanation is needed. Instead some interpretation is needed for the way Christians understand this belief. To understand the African American Christian belief in reincarnation, Shelton and Emerson interviewed a number of prominent African American Protestant clergy about what they thought these figures meant. In their review of the interviews, the explanation that the pastors gave was that this belief indicated

“the possibility of interacting with one’s ancestors long after they have passed away” (149). They continue: “blacks’ understanding of reincarnation is an indelible moment of spiritual clarity whereby a person ‘sees an image’ or ‘receives a message’ from a deceased loved one in a way that is so timely and powerful that it only subjectively feels as if that person has ‘come back.’” (149).

So in a way, the term “reincarnation” when asked on a telephone survey possibly brings to mind these spiritual experiences of interacting with ancestors or deceased proximal family.

So how do we explain the Asian American Christian and nonaffiliated findings? The Christian beliefs in reincarnation puzzles me but I wonder if part of the answer is that some Asian American Christians convert from Buddhism or Hinduism to Christianity. For some of them, prior beliefs merge together with contemporary beliefs. Another explanation might deal with having diverse religious family structures. Close ties with aunts, uncles and cousins from non-Christian backgrounds may be a source of religious knowledge which may merge with some Asian American Christians’ beliefs.

The other Asian American group, the nonaffiliated, brought me to Jeung’s study. As I pondered Shelton and Emerson’s chapter, I noted to myself that the way reincarnation is possibly interpreted by African American Christians sounds reminiscent of ancestor veneration among some Asian Americans. Jeung’s study included interviews with young second-generation Chinese Americans and their understanding of the kinds of customs they remember while they were growing up. For those unfamiliar with the term “second-generation,” this is shorthand for “children of immigrants.” Jeung’s interviewees grew up not professing any religion in the way that Americans conventionally understand the term “religion.” This is due to a variety of factors, one of which is that their parents grew up in an environment where religious beliefs were condemned or discouraged by the state. As with many state attempts to regulate religion, individuals and groups continue to practice whatever they did before only less publicly. Thus for second-generation Chinese Americans who grow up with immigrant parents, their understanding of religion is not based on experiences of attending a temple or church in their neighborhood. Rather it consists of practices that are not always articulated or taught to them like a catechism. They see their parents venerate ancestors, and sometimes they participate in the practice of bowing before a small shrine in their home or in visits to family gravesites in their parents’ country of origin. But its original meaning is largely lost on them. Jeung notes however that these practices are recast through the lens of American individualism. For these second-generation Chinese Americans ancestor veneration is an example of a unique self-expression of what Jeung terms as Chinese American familism. As he states,

“When combined with American utilitarian and expressive individualism, this religious repertoire consists of values, symbols, and rituals cohering around the Chinese American family.” (217)

I see an interesting parallel between the way some African American Protestants and second-generation unaffiliated Chinese Americans utilize beliefs and practices around reincarnation and ancestor veneration. They have in common spiritual practices that link them to filial ties of previous generations that have passed on. These spiritual experiences or practices are also fairly infrequent and are sometimes described by terms that draw from other religious traditions regardless of whether they are familiar with Buddhism or Hinduism. It makes me wonder whether this is a cross-cultural similarity which we had not considered before. Perhaps this is part of an emerging contemporary American religion. Your reflections are welcome.

Jerry Park

African American church

Asian American Religion

reincarnation belief

Previous Post

October 11, 2012

Where the Protestants Roam: Map of Protestant Denominations in the US

Next Post

October 13, 2012 How much does our happiness have to do with other people?

Browse Our Archives

Select a Category Amy Reynolds Becky Hsu Brad Wright critical realism George Yancey Gerardo Marti Jeremy Rhodes Jerry Park John Schmalzbauer Margarita Mooney Mark Regnerus Nicolette Manglos positive sociology Richard Flory Robert Woodberry Uncategorized

Select a Month April 2017 August 2016 April 2016 March 2016 February 2016 January 2016 December 2015 November 2015 October 2015 September 2015 August 2015 July 2015 June 2015 May 2015 April 2015 March 2015 February 2015 January 2015 December 2014 November 2014 October 2014 September 2014 August 2014 July 2014 June 2014 May 2014 April 2014 March 2014 February 2014 January 2014 December 2013 November 2013 October 2013 September 2013 August 2013 July 2013 June 2013 May 2013 April 2013 March 2013 February 2013 January 2013 December 2012 November 2012 October 2012 September 2012 August 2012 July 2012 June 2012 May 2012 April 2012 March 2012 February 2012 January 2012 December 2011 November 2011 October 2011

TAKE THE

Religious Wisdom Quiz