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The “Model Minority” Myth in the Asian American Church

Andrew Leeby

Asian Americans have been labeled the “model minority” in the United States. We are presented as sterling examples of those who arrived from distant shores and ascended through the ranks to achieve the American dream. How did this common script develop? Do Asian Americans indeed see ourselves as the “model minority”? How has being the “model minority” impacted our faith and church life?

The “Model Minority”

For many Asian Americans, the blueprint for our career success supposedly rests on a strong work ethic and an emphasis on family, study, and education. These values align well with evangelical virtues.1

The term “model minority” was first coined by William Petersen in 1966 as he described the success of Japanese Americans in the face of discrimination and other obstacles.2 Unlike other minorities, Petersen concluded that the Japanese succeeded due to their cultural values, such as diligence, frugality, and achievement orientation. This mantra was repeated in subsequent journal articles lending credence to this myth regarding Asian Americans as a whole.3 Asian Americans were held up as an example to be emulated by other people of color. Hence, civil rights protests were unnecessary. Equality could be achieved by following the example set by the “model minority.”       

While mainstream society has come to accept this myth as truth, it crumbles under closer examination as full equality in society has yet to be attained. Asian Americans remain a minority people not woven into the fabric of the majority.

Nevertheless, studies have pointed out that many Asian Americans have internalized the “model minority” label assigned to us. We are largely unaware of our historical treatment because we do not learn about Asian American history in our classrooms. Growing up in the current context, we have come to accept the notion of meritocracy. Many of us study diligently believing that this will lead to a prosperous career in the years ahead and fulfillment of the American dream.4

The Perpetual Foreigner

While Asian Americans live in affluent neighborhoods, send their children to enviable schools, and achieve artistic and financial success, they are still the perpetual foreigner, unable to attain complete assimilation into a society that continues to privilege whiteness. Materialistic success as the “model minority” is not equivalent to equality.

Asian Americans were cruelly reminded about our place in the general population by the racist attacks following President Donald Trump’s description of the coronavirus as the “Wuhan Flu,” the “Chinese Flu,” or “Kung Flu.” The Asian Pacific Policy and Planning Council and Chinese for Affirmative Action created a website to report attacks launched against Asian Americans. More than 2,100 incidents were reported between March and June 2020 alone.5 Even if Asian Americans are viewed as the “model minority,” the term itself assigns us to a lower rung of society.

The “Model Christian”

The aspiration to be the “model minority” has spilled over into religious life. As Asian Americans aspire to be the “model minority” in secular life by imitating those in power, we similarly seek to imitate the leaders of the American church. Asian American evangelicals attend popular church growth and church leadership conferences such as the Global Leadership Summit founded by Bill Hybels and Willow Creek Church, Saddleback Church’s series of Purpose Driven seminars led by Rick Warren, and Passion under the direction of Louie Giglio. These majority culture churches are on display as models to be emulated.

The latter was embroiled in controversy earlier this year when he suggested that the phrase “white privilege” could be replaced by “white blessing.” “We understand the curse that was slavery, white people do… And we say that was bad. But we miss the blessing of slavery, that it actually built up the framework for the world that white people live in.” In an attempt to defuse the firestorm created by his comments, Giglio later declared that he wanted other white believers to recognize that “white privilege is real.”6

White privilege is real, but Asian American believers have not connected the dots regarding our faith. If one were to attend a typical English worship service in a typical Asian American church on a Sunday morning, the contemporary and classic worship songs would be written by Western composers; thus, the theology expressed in the lyrics comes from the dominant culture. The preaching style would be suitable for Western culture congregations as pastors train in evangelical seminaries. The service format would likely follow what one would find in many majority culture evangelical churches.

Noted church leader Tim Keller founded Redeemer Presbyterian Church in New York City. More Chinese Americans and Korean Americans attend Redeemer than any respective second-generation Chinese or Korean church in the city, as forty-five percent of Redeemer’s congregants are second or third-generation Chinese and Korean. Leaving the immigrant church as adults has been the general trend for Asian Americans for decades. However, even though Redeemer and several other popular large churches are multiethnic, one can argue that they are not multicultural. The dominant expression in these churches is white evangelical, an often-overlooked factor.

Anthony Alumkal’s study, “The Scandal of the “Model Minority” Evangelical Mind: The Bible and Second-Generation Asian American Evangelicals,” analyzes the wholesale manner by which second-generation Asian believers swallow popular Anglo-American evangelical modes of thought and discourse. Critical thinking is absent even from those who are college educated.7 The sermons and books popular in the white evangelical world are also consumed by Asian American Christians.

These behavioral patterns are consistent with the findings of scholars who have critically analyzed the “model minority” in matters of faith. Many of us leave behind an immigrant church heavily influenced by an Asian-flavored Christianity to establish a new home in evangelical churches that will help us develop our spiritual, not ethnic, identity. “Decidedly opposed to culture, especially Asian culture above the church, the second-generation promote a culture-free and color-blind church, a position on race shared with white evangelicalism.”8 Asian American campus groups seek to serve their ethnic constituency, yet at the same time propagate an evangelical identity that is non-race-specific.9

What many fail to understand is that American churches themselves are a product of Western culture, including the phenomenon of evangelicalism. These Western churches are far from being culture neutral. When Asians join these churches, “what emerges is the self-reinforcement of the Christian model minority: the maintenance of white privilege, affirmation of middle-class standing, preservation of ethnic hierarchy in American evangelicalism, and compliance in the racialized formation of Asian Americans.”10 We remain the perpetual foreigner even in the spiritual domain.

This is evident in the social justice arena, where for many years, the sin of racism was perceived as an individual’s struggle. Overlooked was the specter of societal and systemic racism, which the evangelical church has been slow to speak out against. In 2020, protests were mounted in all fifty states against the death of George Floyd at the hands of the Minneapolis police. However, many Asian American churches have been reluctant to join these protests, emulating the evangelical church.

When a march for Black dignity and pride was organized in Chicago’s Chinatown, many members of the historic local church were slow to act. There was indifference, even opposition, from leaders and members. Moreover, participation in civic protests is not behavior associated with those deemed a “model minority” because the demonstrations are directed toward those entrenched in the capitals of power, against those who stand above us in society’s hierarchy.

Asian Americans continue to live in the liminal space of the margins. This is not to say Asian Americans have not gained that much in both secular and religious life. However, as the “model minority,” we remain on the outside, looking to the majority for guidance and direction in matters of church and faith.

Editor’s Note: A previous version of this article appeared in ChinaSource.

  1. Rebecca Y. Kim, God’s New Whiz Kids?: Korean American Evangelicals on Campus (New York: New York University Press, 2006).
  2. William Petersen, “Success Story, Japanese American Style,” The New York Times Magazine, January 1966, p. 20ff.
  3. Claire Jean Kim, “The Racial Triangulation of Asian Americans,” Politics & Society 27, no. 1 (1999): pp. 105–138, https://doi.org/10.1177/0032329299027001005.
  4. Candace J. Chow, “Raced Curriculum: Asian American College Students’ Lives,” in Bic Ngo and Kevin K. Kumashiro, “Raced Curriculum: Asian American College Students’ Lives,” in Six Lenses for Anti-Oppressive Education: Partial Stories, Improbable Conversations (New York: Peter Lang, 2014). Even academically under achieving students have internalized the “model minority” myth and respond to this script.
  5. Erin Donaghue, “2,120 Hate Incidents against Asian Americans Reported during Coronavirus Pandemic,” CBS News (CBS Interactive, July 2, 2020), https://www.cbsnews.com/news/anti-asian-american-hate-incidents-up-racism/.
  6. Sarah Pulliam Bailey, “Atlanta Megachurch Pastor Louie Giglio Sets off Firestorm by Calling Slavery a ‘Blessing’ to Whites,” The Washington Post (WP Company, June 16, 2020), https://www.washingtonpost.com/religion/2020/06/16/atlanta-megachurch-pastor-louie-giglio-sets-off-firestorm-after-calling-slavery-white-blessing/.
  7. Anthony Alumkal, “The Scandal of the ‘Model Minority’ Evangelical Mind: The Bible and Second-Generation Asian American Evangelicals,” Semeia 90/91 (March 2002): pp. 237-250.
  8. K. Kale Yu, “Christian Model Minority: Racial and Ethnic Formation in Asian American Evangelicalism,” Journal of Race, Ethnicity, and Religion 7, no. 4 (November 2016): pp. 1-24, http://www.raceandreligion.com/JRER/Volume_7_%282016%29.html.
  9. Rudy V. Busto, “The Gospel According to the Model Minority?: Hazarding an Interpretation of Asian American Evangelical College Students,” Amerasia Journal 22, no. 1 (1996): pp. 133-148, https://doi.org/10.17953/amer.22.1.nw6177p521l33334.
  10. Yu, p.4.
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Andrew Lee

Rev. Andrew Lee was born in Hong Kong but came to the United States on a boat when he was 3 years old. He has been married to Penny for 40 years and they have three adult children and three grandchildren. He recently retired as senior pastor of the Chinese Christian Union Church in Chicago, the largest Chinese church in the Midwest. He has taken on a new role as associate director of the Global Diaspora Institute at the Wheaton College Billy Graham Center. Dr. Lee has a PhD in Religion from Baylor University.