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The Diaspora Returns Home : = An Exploration of Diaspora Missiology in the Context of the Returning Protestant Christian Việt Kiều and Việt Nam.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	The Diaspora Returns Home :/
其他題名:	An Exploration of Diaspora Missiology in the Context of the Returning Protestant Christian Việt Kiều and Việt Nam.
作者:	Woods, Bryan.
面頁冊數:	1 online resource (255 pages)
附註:	Source: Dissertations Abstracts International, Volume: 84-04, Section: A.
Contained By:	Dissertations Abstracts International84-04A.
標題:	Religion. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=29168445click for full text (PQDT)
ISBN:	9798845412966

The Diaspora Returns Home : = An Exploration of Diaspora Missiology in the Context of the Returning Protestant Christian Việt Kiều and Việt Nam.
Woods, Bryan.

The Diaspora Returns Home :An Exploration of Diaspora Missiology in the Context of the Returning Protestant Christian Việt Kiều and Việt Nam. - 1 online resource (255 pages)

Source: Dissertations Abstracts International, Volume: 84-04, Section: A.

Thesis (Ph.D.)--Trinity International University, 2022.

Includes bibliographical references

In recent years, the Vietnamese diaspora, including some of whom are Protestant Christian Việt Kiều, have returned to their natal homeland of Vietnam in large numbers. This dissertation investigates the phenomenon of the Protestant Christian Việt Kiều that have returned and reestablished belonging in Vietnam with a missional purpose and the perspective of non-migrant local Protestant Christian leaders as a case study of diaspora missiology. Thirty-one semi-structured qualitative interviews were conducted with returnees and local leaders in Vietnam to enhance understanding of the lived experience of these transnational carriers of religion and the impacts in homeland spaces. This study discovered that there are three overarching categories that describe the returnees' stance towards return: those who always wanted to return, those who never wanted to return, and those who returned from a neutral starting point. Furthermore, returnees articulated three crucial motivations for coming back: the philanthropist motivation, the explicit religious motivation, and kinship bonds. These three salient motivations served as core impetuses towards return for project respondents. Furthermore, the ministries of the Protestant Christian Việt Kiều are characterized by three primary ministry clusters or common avenues of ministry engagement. The ministry foci are: discipleship centric ministries, community development centric ministries, and business as mission centric ministries. The local Christian leaders are generally positive toward the phenomenon. They express stances that welcome back returnees and appreciation for the hearts of the returnees and their contributions. They affirm that the returnees are engaging in many tasks which largely correlate with the primary ministry foci expressed by the returnees. As this study demonstrates, the Protestant Christian Vietnamese diaspora community is returning and reestablishing belonging in Vietnam. Evidence is seen for ministry by the diaspora to their kinsmen (through the diaspora) and beyond ethnic boundaries as they return to Vietnam (by and beyond the diaspora). However, questions arise as to how far diaspora as a framework can carry us. Ministry by this diaspora community is far from the dynamic picture of excitement, boundary blurring, karios opportunity, that dominates the literature. The return journey is a road layered with complexities, contradictions, opportunities, and unique challenges. The act of migration has changed people and their relationship to homeland people and places. Returnees are viewed as neither foreign nor local. Deep questions of identity surfaced for most returnees as part of the return journey. Among other implications is that ministry in the natal homeland is a cross-cultural exchange for the diaspora. Dynamics of economic and social remittance play out in a myriad of situations, adding layers of complexity to the encounter. This study demonstrates that the relation of money and missions is even more complicated when you add long established transnational remittance patterns into the equation.

Electronic reproduction.
Ann Arbor, Mich. :
ProQuest,
2023

Mode of access: World Wide Web

ISBN: 9798845412966Subjects--Topical Terms:

516493
Religion.
Subjects--Index Terms:

Vietnamese diasporaIndex Terms--Genre/Form:

542853
Electronic books.

The Diaspora Returns Home : = An Exploration of Diaspora Missiology in the Context of the Returning Protestant Christian Việt Kiều and Việt Nam.
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520 $a In recent years, the Vietnamese diaspora, including some of whom are Protestant Christian Việt Kiều, have returned to their natal homeland of Vietnam in large numbers. This dissertation investigates the phenomenon of the Protestant Christian Việt Kiều that have returned and reestablished belonging in Vietnam with a missional purpose and the perspective of non-migrant local Protestant Christian leaders as a case study of diaspora missiology. Thirty-one semi-structured qualitative interviews were conducted with returnees and local leaders in Vietnam to enhance understanding of the lived experience of these transnational carriers of religion and the impacts in homeland spaces. This study discovered that there are three overarching categories that describe the returnees' stance towards return: those who always wanted to return, those who never wanted to return, and those who returned from a neutral starting point. Furthermore, returnees articulated three crucial motivations for coming back: the philanthropist motivation, the explicit religious motivation, and kinship bonds. These three salient motivations served as core impetuses towards return for project respondents. Furthermore, the ministries of the Protestant Christian Việt Kiều are characterized by three primary ministry clusters or common avenues of ministry engagement. The ministry foci are: discipleship centric ministries, community development centric ministries, and business as mission centric ministries. The local Christian leaders are generally positive toward the phenomenon. They express stances that welcome back returnees and appreciation for the hearts of the returnees and their contributions. They affirm that the returnees are engaging in many tasks which largely correlate with the primary ministry foci expressed by the returnees. As this study demonstrates, the Protestant Christian Vietnamese diaspora community is returning and reestablishing belonging in Vietnam. Evidence is seen for ministry by the diaspora to their kinsmen (through the diaspora) and beyond ethnic boundaries as they return to Vietnam (by and beyond the diaspora). However, questions arise as to how far diaspora as a framework can carry us. Ministry by this diaspora community is far from the dynamic picture of excitement, boundary blurring, karios opportunity, that dominates the literature. The return journey is a road layered with complexities, contradictions, opportunities, and unique challenges. The act of migration has changed people and their relationship to homeland people and places. Returnees are viewed as neither foreign nor local. Deep questions of identity surfaced for most returnees as part of the return journey. Among other implications is that ministry in the natal homeland is a cross-cultural exchange for the diaspora. Dynamics of economic and social remittance play out in a myriad of situations, adding layers of complexity to the encounter. This study demonstrates that the relation of money and missions is even more complicated when you add long established transnational remittance patterns into the equation.
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