Pearl Dive, AACHI's digital platform

The Centering Podcast: Forgotten Leaders and Why History Matters

AACHI @ the AAC — Wed, 05 Aug 2026 17:23:06 GMT

As the Asian American Center of Fuller Theological Seminary prepares to celebrate its 10th anniversary, it was an honor to have AACHI featured in the recent Centering podcast episode. Thank you Daniel D Lee and Yulee Lee for the fun and thoughtful conversation. We talked about the origins of Asian American Theology vis-a-vis PACTS (Pacific Asian Center for Theology and Strategies), how to avoid “Columbusing” ourselves, the joy of learning about our elders and ancestors, my favorite Asian food, etc. Have a listen! — Tim Tseng

The Centering Substack

CENTERING | Forgotten Leaders and Why History Matters: A Conversation with Tim Tseng

To kick off our 10th anniversary micro-series celebrating the Asian American Center at Fuller Seminary, we sit down with Dr. Tim Tseng, Asian American church historian and director of the Asian American Christian History Institute (AACHI). Tim takes us back to 1972 and the founding of PACTS (the Pacific and Asian American Center for Theology and Strateg…

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Pearl Dive Live - Pilgrimage & Faith

AACHI @ the AAC — Thu, 23 Jul 2026 15:02:27 GMT

Welcome to this episode of Pearl Dive Live with Tim Tseng, Elise Hatsuko and Fiel Sahir!

Today we discuss pilgrimage and how it has impacted our lives with Jesus.

Each of the people on this fireside chat have had faith come alive through learning the stories of Japanese Americans incarcerated during World War II or Hawaiians and other communities with their own histories.

There are also two exciting conferences that will be spaces for people to become “pilgrims” and learn from those of different backgrounds!

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First is the Burma Christian Diaspora Conference in Indianapolis from August 7-8th, 2026. It’s hosted by AACHI, Princeton Seminary, Epic, and the American Baptist Home Mission Societies. You can find out more at Our Stories Our Faith.

Second is the Japanese American Christian History Project celebrating the 150th anniversary of the Japanese American church in 2027! Keep up to date with Pearldive.net for more information.

Thank you for joining us and see you at the next Pearl Dive!

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11. Navigating the Diaspora: The Future of Burmese American Christianity

AACHI @ the AAC — Thu, 16 Jul 2026 13:03:47 GMT

Welcome to episode 11 of our series discussing the history of Burmese American Christianity (Pearl Dive episode 230)! This series is part of Fuller AACHI’s Burma Diaspora Christianity Project led by Dr. Joseph Cheah and Dr. David Moe.

In the culminating episode of our Burma Diaspora Christianity project, Dr. Joseph Cheah and Dr. David Moe join host Tim Tseng for a profound exploration of the future of Burmese Christianity in the United States. Together, they unpack the complex dynamics of integration, organizational unity, and the preservation of ethnic identity within both Burmese Catholic and Protestant contexts. From the highly relational, communal traditions enriching the broader U.S. Catholic Church to the inter-tribal cooperation forming within Protestant networks, this conversation sheds light on the resilience and spiritual depth of the Burmese diaspora.

The episode also tackles the pressing intergenerational concerns facing these communities today. As the second generation of Burmese Americans navigates a hybrid identity and shifts toward English-speaking congregations, churches are forced to balance their roots in refugee experiences with an increasingly Americanized context. Furthermore, the scholars discuss the unique landscape of Indianapolis—home to the highest concentration of the Chin diaspora—and what this means for local civic engagement. Join us to discover how these vibrant communities are shaping and being shaped by the evolving landscape of American religion.

Listen to Podcast: “Leading with Faith and Purpose: An Interview with Dr. Stephen Hre Kio” (with David Moe and David Chao) or view below….

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Burma Christian Diaspora in Indianapolis: Celebrating Our Stories, Embracing Our Challenges

You are warmly invited to attend the 2026 Our Story, Our Faith (OSOF) Conference: Burma Christian Diaspora in Indianapolis: Celebrating Our Stories, Embracing Our Challenges, taking place August 7–8, 2026 in Indianapolis, IN, and online.

📍Dates: August 7–8, 2026

📍In-Person Location: Falam Baptist Church of Indiana in Indianapolis, IN

📍Virtual Attendance: Airmeet

Glossary

Burma/Myanmar Diaspora: The dispersion of people originating from Myanmar (formerly Burma) who have migrated and settled in other countries, often seeking refuge from political conflict or pursuing better educational and economic opportunities.
Chin, Kachin, and Karen: Distinct ethnic minority groups from Myanmar, each possessing their own rich linguistic, cultural, and historical backgrounds. They constitute a significant portion of the Burmese Christian diaspora in the U.S.
Ecclesiology: The theological study of the Christian Church, including its origins, structural organization, relationship to its members, and role in community building.
Intergenerational Transition: The cultural, linguistic, and leadership shift occurring between the first generation of immigrants (who retain native languages and trauma-shaped memories of their homeland) and the second generation (who tend to be more assimilated and English-dominant).
Evangelicalism (in a Diasporic Context): A movement within Protestant Christianity focusing on personal conversion and biblical authority. In the diaspora, it serves a dual role: fostering strong ethnic and spiritual networks, while sometimes creating generational friction over cultural and social values.

Discussion Questions

Dr. Cheah mentions that Burmese Catholic communities model a highly relational form of faith in the U.S. How might broader American church structures learn from and integrate this communal approach to spirituality?
Dr. Moe points out the tension between Jesus’ “last commission” (outreach/evangelism) and his “last prayer” (structural unity) in Protestant communities. How can diaspora churches better balance outward mission with internal ecclesial unity?
The conversation highlights language shifts and memory disconnects between first-generation refugees and second-generation Burmese Americans. What are some practical ways church leaders can bridge this intergenerational gap while preserving their cultural heritage?
Indianapolis features the highest concentration of the Chin diaspora in the U.S. How does geographic concentration impact the political, social, and civic engagement of an immigrant community compared to populations spread out across the country?

This podcast series is funded by the APARRI Working Grant and the American Baptist Home Mission Societies.

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10. The Parish Within the Parish

AACHI @ the AAC — Thu, 09 Jul 2026 13:03:38 GMT

Welcome to episode 10 of our series discussing the history of Burmese American Christianity (Pearl Dive episode 229)! This series is part of Fuller AACHI’s Burma Diaspora Christianity Project led by Dr. Joseph Cheah and Dr. David Moe.

Welcome to episode 10 of The Pearl Dive (Pearl Dive episode 229) brought to you by the Asian American Christian History Institute (AACHI) at Fuller Theological Seminary! In this special installment of our Burmese Diaspora Christianity Project, host Tim Tseng and co-host Dr. Joseph Cheah dive into the inspiring journeys of John Lee and Elizabeth (Liz) Garrick-Law. Born to Chinese parents in Burma, both guests share their profound stories of resilience, grace, and maintaining a vibrant cultural identity in the United States. Liz recounts her life-changing experience at a convent school in Yangon and her family’s steadfast faith through severe medical trials, while John details his transition to American life and the deep-seated spiritual longing that sparked a movement.

Together, John and Liz provide a remarkable look at the formation and legacy of the Burmese American Catholic Fellowship (BACF) in the San Francisco Bay Area. Founded in 1995 out of a pressing need for cultural and spiritual support after the passing of John’s father, BACF has grown into a cornerstone for Burmese immigrants and refugees over the last three decades. The episode beautifully explores the “parish within a parish” model at St. Thomas More Church — a stunning mosaic of five distinct ethnic communities—and highlights the vital, ongoing effort to pass down Burmese Catholic traditions, music, and spirituality to the next generation.

Liz Law and John Lee are active lay leaders with the San Francisco-based Burmese American Catholic Fellowship.

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Burma Christian Diaspora in Indianapolis: Celebrating Our Stories, Embracing Our Challenges

📍Dates: August 7–8, 2026

📍In-Person Location: Falam Baptist Church of Indiana in Indianapolis, IN

📍Virtual Attendance: Airmeet

Glossary

Burmese American Catholic Fellowship (BACF): A community established in 1995 in the Bay Area to offer Mass, prayers, and emotional support in a way that reflects Burmese culture and language.
St. Philomena’s Convent High School: A boarding school in Yangon run by Irish Good Shepherd nuns, where Liz Law and her twin sister were educated and first introduced to Christianity.
Parish within a Parish: A structural model used by St. Thomas More Church, which houses five distinct ethnic communities (Burmese, Arabic American, Brazilian/Portuguese, English/Irish, and Filipino/Tagalog) under one overarching parish.
Feast of the Annunciation of the Lord: A Catholic feast celebrated on March 25th. Liz Law and her twin sister Jean share this birthday, with their names reflecting the Biblical relationship between Elizabeth and John the Baptist (Jean being the French variation of John).
American Needs Fatima: is a special campaign to spread the message of Fatima in the United States. The goal of America Needs Fatima is to win the heart and soul of America for Mary by spreading Our Lady’s Fatima message and promoting devotion to Her Immaculate Heart.

Discussion Questions

Liz Law faced several profound trials, including cancer and her husband’s medical issues, which ultimately deepened her reliance on God. How can cultural and faith-based immigrant communities better mobilize to support individuals going through severe physical or emotional hardships?
John Lee highlights the “real gap” between the faith experiences Burmese immigrants had in their home country and what they encounter in American parishes. In what specific ways can established churches honor and integrate the unique cultural traditions, music, and spirituality of immigrant congregations?
The “parish within a parish” model at St. Thomas More Church successfully accommodates five different ethnic groups. What are the potential benefits and challenges of this multi-ethnic ecclesiastical structure compared to a more culturally homogenous congregation?
BACF was created in part to preserve Burmese Catholic identity across generations. Without intentional effort, how might young Burmese Americans lose touch with their heritage, and what innovative spaces can communities create to pass down these values today?

This podcast series is funded by the APARRI Working Grant and the American Baptist Home Mission Societies.

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This Friday, Joe Cheah will preside and preach at Fr. John Pawlikowski's funeral

AACHI @ the AAC — Wed, 08 Jul 2026 13:00:20 GMT

[Announcement] Father Joe Cheah will preside over and preach at the Funeral Mass for Fr. John Pawlikowski, a true giant in the field of Christian-Jewish relations. He passed away on June 26, 2026. Joe says:

I’m profoundly honored that Fr. John had asked me to both preside and preach at his Mass of Christian Burial, which will take place on Friday, July 10, at 10 am (CST). Because Fr. John was a renowned theologian with an international reputation, the Funeral Mass will be live streamed and recorded for those who are unable to attend in person. It will be posted here on Youtube:

About Father Pawlikowski (from Wikipedia)….

John Thaddeus Pawlikowski, O.S.M. (November 2, 1940 – June 26, 2026) was an American Servite priest, Professor Emeritus of Social Ethics, and Director of the Catholic-Jewish Studies Program, part of The Bernardin Center for Theology and Ministry, at Catholic Theological Union (CTU) in Chicago. As a member of Catholic Theological Union from 1968, Pawlikowski was appointed to the United States Holocaust Memorial Council in 1980 by then-President Jimmy Carter. He was subsequently re-appointed by Presidents George H. W. Bush and Bill Clinton. As of 2008, he chaired the council's Subcommittee on Church Relations and served on its executive committee, the Committee on Conscience, and academic committee. Pawlikowski also served as president of the International Council of Christians and Jews (ICCJ) from 2002 to 2008.His students at the Catholic Theological Union included a young Robert Prevost, who was elected Pope Leo XIV in the 2025 conclave.

Father Joe Cheah is one of AACHI’s Pearl Divers. He co-directs the Burmese American Christian Diaspora Project

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09. Beyond the Pulpit: Serving a Multi-Ethnic Diaspora Through Friendship and Mohinga Soup

AACHI @ the AAC — Thu, 02 Jul 2026 13:04:03 GMT

Welcome to episode 9 of our series discussing the history of Burmese American Christianity (Pearl Dive episode 228)! This series is part of Fuller AACHI’s Burma Diaspora Christianity Project led by Dr. Joseph Cheah and Dr. David Moe.

In this captivating episode of The Pearl Dive, Dr. David Moe sits down with Reverend Dr. Maung Maung Htwe, pastor of the Overseas Burmese Christian Fellowship (OBCF) in Boston, Massachusetts. Dr. Maung reflects deeply on his roots within the Pokhran Karen ethnic group in Myanmar, detailing how a compelling tribal folklore about a lost “golden book” paved the way for early Christian missions. He also opens up about his own unexpected path to ministry, transitioning from a chemistry major seeking to work abroad to answering a distinct divine calling.

Stepping away from traditional hierarchical authority, Dr. Maung shares his refreshing approach to pastoring, which heavily prioritizes deep hospitality, friendship, and practical support. Listeners will hear the remarkable origin story of OBCF, which began in the 1990s as a Bible study group right across from the Harvard Stadium, and has since bloomed into one of the most ethnically diverse migrant congregations in America. From navigating complex multi-ethnic unity to cooking traditional Burmese mohinga soup for homesick students and families, Dr. Maung explores what true spiritual growth looks like in a modern immigrant church.

Reverend Dr. Maung Maung Htwe, pastor of the Overseas Burmese Christian Fellowship (OBCF) in Boston, Massachusetts.

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Burma Christian Diaspora in Indianapolis: Celebrating Our Stories, Embracing Our Challenges

📍Dates: August 7–8, 2026

📍In-Person Location: Falam Baptist Church of Indiana in Indianapolis, IN

📍Virtual Attendance: Airmeet

Glossary

Po Karen (Pokhran) – One of the major ethnic and linguistic subdivisions of the Karen people in Myanmar, primarily situated in the Irrawaddy Delta region.
The Lost Golden Book Folklore – A traditional Karen folk story predicting that a long-lost sacred book would eventually be returned to the community by a “white-faced brother,” a narrative that heavily resonated with the introduction of the Bible by early western missionaries like Adoniram Judson.
Overseas Burmese Christian Fellowship (OBCF) – Founded in Boston around 1993–1994 by Harvard Divinity School student Dr. Maung Maung Yen, it began as a localized apartment Bible study and formally affiliated with the American Baptist Church in 1997.
Mohinga – A traditional Burmese rice noodle and fish soup, often considered a staple breakfast food and a vital cultural touchstone for the Burmese diaspora community.

Discussion Questions

Christ Through Culture: Dr. David Moe suggests expanding H. Richard Niebuhr’s famous Christ and Culture typologies to include “Christ through culture,” pointing to how the Karen “lost golden book” folklore anticipated the Gospel message. How does this challenge or shift how we traditionally think about the intersection of indigenous cultures and Western missionary efforts?
Redefining Church Growth: Dr. Maung notes that while OBCF hasn’t grown numerically over its decades in Boston, he has observed profound transformation in individual members’ spirituality and priorities. In a ministry culture often obsessed with size and “megachurch” statistics, how can churches learn to measure and celebrate localized, organic spiritual growth?
The Ministry of Availability: Rather than viewing pastoring as an administrative or strictly pulpit-driven role, Dr. Maung views himself as a caseworker, friend, and cook. What are the practical costs and spiritual rewards of adopting a posture of friendship over institutional hierarchy in pastoral leadership?
Cultivating Intentional Multi-Ethnic Unity: Migrant churches frequently split along singular ethnic and linguistic lines. Yet, OBCF consciously brings together Chinese, Bamar, Karen, Chin, Kachin, and other sub-groups. How does Dr. Maung’s personal background of “growing up without ethnic bias” serve as a model for church leaders looking to maintain peace and unity across highly diverse communities?

This podcast series is funded by the APARRI Working Grant and the American Baptist Home Mission Societies.

Thanks for reading Pearl Dive, AACHI’s digital platform! This post is public so feel free to share it.

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08. From Mali Island to the Crossroads of America: Faith, Resilience, and the Burmese Diaspora

AACHI @ the AAC — Thu, 25 Jun 2026 13:02:47 GMT

Welcome to episode 8 of our series discussing the history of Burmese American Christianity (Pearl Dive episode 227)! This series is part of Fuller AACHI’s Burma Diaspora Christianity Project led by Dr. Joseph Cheah and Dr. David Moe.

In this powerful episode of The Pearl Dive, host Tim Tseng sits down with theology professor, pastoral leader, and doctoral student Naw Eh Phaw to map her incredible life journey from a tiny, isolated village on Mali Island in southern Burma to the heart of Indianapolis. Naw openly shares the raw trials of her early ministry, from navigating the complexities of her mixed Falam Chin and Karen heritage to enduring international student poverty and personal health struggles in Los Angeles. Listeners will catch a rare glimpse into the early days of the mid-2000s refugee resettlement boom, during which Naw and her husband, Pastor Ci Lian Kap, acted as literal 24/7 lifelines—doing everything from fixing broken household appliances to translating critical legal documents for hundreds of arriving families.

The conversation deeply explores the rapid, explosive growth of the Falam Baptist Church of Indiana (FBCI), tracing its evolution from a tiny fellowship of fewer than 100 people into the largest Falam Chin congregation in North America. Yet, Naw doesn't shy away from the hard realities, addressing how historical ethnic fractures caused by Burma's military junta cross oceans to impact diaspora communities in the West. Looking firmly toward the future, she discusses her intentional shift away from a 15-year career in language services to pursue a doctorate in Biblical Counseling at Midwestern Baptist Theological Seminary. Driven by an urgent need to treat the systemic trauma, marital strain, and hidden mental health crises impacting resettled families, Naw illuminates how the seeds planted by historic American Baptist missionaries in Burma are now blooming back to enrich the American church landscape.

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Burma Christian Diaspora in Indianapolis: Celebrating Our Stories, Embracing Our Challenges

📍Dates: August 7–8, 2026

📍In-Person Location: Falam Baptist Church of Indiana in Indianapolis, IN

📍Virtual Attendance: Airmeet

Glossary

Mali Island: A small, isolated island located in the Taninthayi Division of southern Burma near the Thailand border, traditionally populated almost entirely by the Karen ethnic group.
Falam Chin & Karen: Two distinct ethnic minority groups originating from Myanmar (Burma). The Chin people are predominantly from the mountainous Chin State in northwestern Burma and are overwhelmingly Christian, while the Karen people generally hail from southeastern Burma.
Military Junta: The authoritarian military government of Myanmar that seized total power and has historically stoked political instability and internal conflict among the country’s various ethnic minority populations.
Burma Diaspora Christianity Project: A collaborative academic and historical effort led by the Asian American Christian History Institute (AACHI) at Fuller Theological Seminary to preserve, document, and integrate the unique stories of Burmese American Christians into broader Asian American faith studies.
FBCI (Falam Baptist Church of Indiana): Located on the south side of Indianapolis, this institution grew from a tiny group of around 100 people in 2005 to become North America’s largest Falam Chin church, boasting roughly 2,000 members.

Discussion Questions

Navigating Inherited Scars: Naw notes that historical ethnic conflicts back home—deepened by the political manipulations of the military junta—can unfortunately travel with immigrants and manifest within diaspora churches in the United States. How can immigrant churches balance preserving their specific cultural/linguistic heritages while actively working to heal inherited tribal or ethnic divides under a shared Christian faith?
Holistic vs. Spiritual Ministry: In the early years of the Indianapolis resettlement wave, Naw and her husband functioned as pastors, mechanics, caseworkers, and translators all at once. What does their model of “all-encompassing” community care teach the modern Western church about the relationship between practical social work (housing, literacy, legal aid) and spiritual ministry?
The Evolution of Diaspora Needs: Naw explains that while the first generation of refugees initially needed basic physical survival tools (cars, houses, jobs), the current pressing crisis centers heavily around internal struggles like mental health, youth identity, and marital strain. How must the training and infrastructure of immigrant church leaders evolve to meet these complex psychological and generational shifts?

Naw Eh Phaw is a mother of two and a pastor’s wife who has spoken across the nation on family and children’s ministry. She earned her Bachelor of Theology in 1996 and her Master of Arts in Ministry in 1998 from Far Eastern Fundamental School of Theology in Yangon, Myanmar. After graduating, she served as a professor at the same institution for two years. In 2004, she received her Master of Arts in Theology from International Theological Seminary in Los Angeles and is currently pursuing a doctoral degree in Biblical Counseling at Midwestern Baptist Theological Seminary. Following 15 years of service as the Director of Language Services, Naw answered God’s call in 2023 to serve in full-time ministry wherever He leads. She currently teaches a Biblical Counseling course at Chin Theological Seminary. Naw is passionate about guiding individuals and families to Christ through biblical truth, and her greatest joy is witnessing broken hearts find complete healing through Christ, our Great Healer.

This podcast series is funded by the APARRI Working Grant and the American Baptist Home Mission Societies.

Thanks for reading Pearl Dive, AACHI’s digital platform! This post is public so feel free to share it.

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07. Faith Under Fire

AACHI @ the AAC — Thu, 18 Jun 2026 13:01:19 GMT

Welcome to episode 7 of our series discussing the history of Burmese American Christianity (Pearl Dive episode 226)! This series is part of Fuller AACHI’s Burma Diaspora Christianity Project led by Dr. Joseph Cheah and Dr. David Moe.

In this episode, we dive into the powerful and multi-layered responses of Burmese Christian communities navigating Myanmar’s ongoing political crisis. From the front lines of the pro-democracy movement to diaspora churches in the United States, faith has become both a shield and a catalyst for action. David Moe and Joe Cheah illuminate how both Protestants and Catholics are engaging in diverse forms of resistance. This spans from the beautiful “spiritual resistance” found in Indonesian/Malaysian gospel songs such as Kumau Cinta Yesus (I Want to Love Jesus), to radical acts of nonviolent protest—vividly captured in the globally symbolic image of a Catholic nun, Sister Ann Rose Nu Tawng, kneeling before armed police officers to protect protestors.

Sister Ann Rose Nu Tawng is photographed begging armed police officers not to shoot protesters (March 2021) - Myanmar 🇲🇲

The conversation moves deeper to examine the complex biblical and theological frameworks driving these actions, exposing the internal tensions that arise when interpreting scriptures like Romans 13 during a violent military coup. We also trace the transnational impact of this political witness on Burmese immigrant churches in the US. Prior to the coup, these congregations predominantly focused on cultural preservation and community life. Today, they have transformed into crucial hubs for global advocacy, human rights awareness, and cross-ethnic collaboration. However, this heightened political involvement has brought deep generational and ideological fractures to light, prompting critical questions about the role of the church, the use of tithes for physical defense, and how the second generation navigates social justice in the diaspora.

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Burma Christian Diaspora in Indianapolis: Celebrating Our Stories, Embracing Our Challenges

📍Dates: August 7–8, 2026

📍In-Person Location: Falam Baptist Church of Indiana in Indianapolis, IN

📍Virtual Attendance: Airmeet

Glossary

Adharma: A Sanskrit term meaning moral wrongdoing or evil. In the context of the Burmese political crisis, it represents the framework used by some Christians to define the military coup as an unjust entity that must be resisted.
Aung San Suu Kyi (b. 1945): A globally recognized Burmese politician, diplomat, author, and Nobel Peace Prize laureate. She served as the de facto head of government (State Counselling minister) prior to being deposed and arrested by the military during the February 2021 coup.
Chin State: A mountainous region in western Myanmar predominantly inhabited by the Chin people, an ethnic minority group that is overwhelmingly Christian. David Moe highlights Chin State as having one of the highest percentages of public servants who bravely refused to work under the military regime, leading the local Civil Disobedience Movement (CDM).
Civil Disobedience Movement (CDM): A massive, peaceful resistance campaign launched immediately after the 2021 military coup. It consisted of doctors, educators, engineers, and civil servants refusing to work under the junta to paralyze the regime’s administrative capabilities.
Dharma: A foundational term in Indian and Buddhist traditions broadly meaning moral order, righteousness, or the summary of Buddhist teachings.
Diaspora: Scattered communities of people who have been displaced or migrated from their original homeland. In this episode, it refers to Burmese Christian communities living and worshipping in the United States.
Kumau Cinta Yesus (I Want to Love Jesus): An Indonesian/Malaysian gospel song that has been cross-culturally adopted by Burmese Christians. Singing this specific song during times of intense political terror serves as a form of “spiritual resistance,” reinforcing absolute allegiance to Christ over a dictatorial regime.
MaBaTha (Patriotic Association of Myanmar): A powerful, nationalist Buddhist organization that rose to prominence in Myanmar during the 2010s. It has historically driven anti-Muslim sentiments, advanced a hardline pro-Buddhist political agenda, and contributed to the social marginalization of religious and ethnic minorities (including Christians).
Min Aung Hlaing (b. 1956): The senior general of the Myanmar Armed Forces (Tatmadaw) who orchestrated the February 1, 2021 coup, ousting the democratically elected government and subsequently installing himself as the leader of the ruling military junta.
Natural Law Tradition: A philosophical and theological framework asserting that certain moral rights and values are inherent in human nature. This tradition argues that unjust laws passed by human governments do not legally or morally bind a person’s conscience.
Ne Win (1911 – 2002): A military general who ruled Myanmar from 1962 to 1988 following a coup d’état. He established a totalitarian, isolationist regime under the banner of the “Burmese Way to Socialism,” which initiated decades of economic stagnation and systematic military dominance.
Romans 13 (1–7): A pivotal New Testament passage historically used to command absolute submission to governing authorities. In Myanmar, this text has sparked intense theological debate between literal submissionists and those who argue obedience is strictly reserved for just authorities.
Saffron Revolution (2007): A series of massive economic and political protests in Myanmar triggered by the military government’s decision to lift subsidies on fuel. The movement was named after the saffron-colored robes worn by thousands of Buddhist monks who led the nonviolent demonstrations, which were met with a severe, violent crackdown by the military junta.
Sister Ann Rose Nu Tawng: A Roman Catholic nun belonging to the Sisters of St. Francis Xavier in Myitkyina. She became a global icon of nonviolent bravery when photos and videos circulated of her kneeling in front of heavily armed police forces, begging them to shoot her instead of the young pro-democracy protestors.
Spiritual Resistance: The practice of using faith-based assets—such as prayer, humanitarian aid, scripture reinterpretation, and sacred music—to internally defy and publicly oppose oppressive political structures.
The 969 Movement: A nationalist movement led by extremist Buddhist monks in Myanmar. It uses numerical Buddhist symbolism to counter what it claims is the expansion of Islam, frequently stoking religious tensions and sporadic communal violence across the country.

Discussion Questions

The Limits of Submission: David Moe notes that while some Burmese Christians interpret Romans 13 literally to mean absolute submission to government, others read it in dialogue with Romans 12:9 (”hate what is evil; cling to what is good”) to justify resisting an unjust coup. How should Christians navigate passages on state submission when a government commits severe human rights abuses? Who decides when an authority has lost its legitimacy?
The Ethics of Sanctuary and Defense: The text highlights a controversial friction in diaspora churches regarding whether church tithes should be used to purchase weapons for local defense forces fighting the military regime. Where is the line between providing humanitarian aid (re-reading the Good Samaritan parable) and funding active physical defense, and how does a community maintain unity amidst such stark ethical divides?
The Evolution of Immigrant Ecclesiology: Prior to the political crisis, many Burmese diaspora churches in the US focused purely on community life, language, and cultural preservation. The crisis forced them to pivot into centers of political awareness and inter-ethnic collaboration. Should immigrant and minority churches inherently serve as political and social advocacy hubs, or should they focus strictly on spiritual and cultural sanctuary?

Fr. Joe Cheah, OSM, is Professor and Chair in Philosophy, Theology and Religious Studies at the University of Saint Joseph in West Hartford, Connecticut. As a part of the first wave of immigrants from Burma, he came to the United States with his parents in 1966. He co-sponsors the St. Mary’s Home in Kyauktan, Myanmar. All donations and inquiries go through our 501(c)(3) organization in the US: The Children Charitable Foundation of Myanmar, Inc. (childrenofmyanmar.org)

Joe has published extensively, including Race and Religion in American Buddhism: White Supremacy and Immigrant Adaptation (New York: Oxford University Press, 2011), Theological Reflections on “Gangnam Style”: A Racial, Sexual, and Cultural Critique (New York: Palgrave MacMillan, 2014) with Grace Ji-Sun Kim, and Anti-Asian Racism: Myths, Stereotypes, and Catholic Social Teaching (New York: Orbis Books, 2023). Joe can be reached at jcheah@usj.edu.

Dr. David Thang Moe is at Yale University in New Haven, CT. where he is a Postdoctoral Associate and Lecturer in Religion and Conflict at the Council on Southeast Asia Studies at MacMillan Center for International and Area Studies and Department of Religious Studies. He can be reached on Facebook at facebook.com/davidmoe83.

For more about Burmese American Christians, see David Thang Moe, “The Hidden Stories of Burmese American Christians: Understanding their Imagination of Identity,” International Bulletin of Mission Research 2024, Vol. 48(3), 383 –398.

This podcast series is funded by the APARRI Working Grant and the American Baptist Home Mission Societies.

Thanks for reading Pearl Dive, AACHI’s digital platform! This post is public so feel free to share it.

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06. Beyond the Golden Pagoda

AACHI @ the AAC — Thu, 11 Jun 2026 13:00:57 GMT

Welcome to episode 6 of our series discussing the history of Burmese American Christianity (Pearl Dive episode 225)! This series is part of Fuller AACHI’s Burma Diaspora Christianity Project led by Dr. Joseph Cheah and Dr. David Moe.

What happens when a deep-rooted faith travels thousands of miles to a new home? In this episode of Pearl Dive, we venture into the heart of the Burmese Diasporic Christianity project. Host Tim Tseng sits down with scholars Dr. Joseph Cheah and Dr. David Mo to uncover the “priceless pearls” of a community often left out of the mainstream narrative. We explore the initial hurdles of arrival and the complex numbers behind a growing population that the US Census doesn’t quite know how to count.

This isn’t just a history lesson; it’s a look at the grit and grace required for adaptation. We dive into how Burmese Catholics and Protestants are navigating the tension between their ancestral traditions and the American religious landscape. From the staggering estimates of 3 million Asian Catholics in the US to the specific struggles of the Burmese diaspora, this conversation reveals how a community maintains its soul while building a future in the West.

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Burma Christian Diaspora in Indianapolis: Celebrating Our Stories, Embracing Our Challenges

📍Dates: August 7–8, 2026

📍In-Person Location: Falam Baptist Church of Indiana in Indianapolis, IN

📍Virtual Attendance: Airmeet

Glossary

Burmese Diaspora: Refers to the population of people from Myanmar (Burma) living outside their home country, often due to political or economic reasons.
Diasporic Christianity: The practice of the Christian faith as it is adapted and transformed by immigrant communities living in a new cultural context.
Pew Research Center: A non-partisan “fact tank” often cited for religious demographics in the US, as the official Census does not track religion.
USCCB (United States Conference of Catholic Bishops): The source for the estimate of 3 million Asian Catholics currently living in the United States.

Discussion Questions

Why is “counting” a community so important for its visibility and support in a new country?
The transcript mentions that 34% of Asian Americans are Christian. Does this number surprise you? Why or why not?
What are some specific cultural “pearls” from your own heritage that you would want to preserve if you moved to a different continent?
How does the lack of religious data in the US Census affect how churches serve immigrant populations?
What does “adaptation” look like to you? Is it possible to adapt without losing your original identity?

This podcast series is funded by the APARRI Working Grant and the American Baptist Home Mission Societies.

Thanks for reading Pearl Dive, AACHI’s digital platform! This post is public so feel free to share it.

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05. Waves of Resilience

AACHI @ the AAC — Thu, 04 Jun 2026 13:00:54 GMT

Welcome to episode 5 of our series discussing the history of Burmese American Christianity (Pearl Dive episode 224)! This series is part of Fuller AACHI’s Burma Diaspora Christianity Project led by Dr. Joseph Cheah and Dr. David Moe.

In this episode, project leaders Dr. Joseph Cheah and Dr. David Moe chart the fascinating and complex history of Burmese immigration to the United States. Together, they break down the migration story into three distinct, powerful waves shaped by both sudden crises and global opportunities:

The First Wave (1950s–1960s): A small, highly educated group of students, professionals, and diplomats arriving post-independence, heavily accelerated by the 1962 military coup and the 1967 anti-Chinese riots.
The Second Wave (1980s–2000s): A massive wave of humanitarian displacement triggered by the 1988 nationwide democratic uprising, pushing political dissidents and activists to seek asylum.
The Third Wave (2000s–Present): The largest influx to date, primarily composed of ethnic minority Christian communities (such as the Chin, Karen, and Kachin) fleeing severe religious persecution and ethnic discrimination.

Drs. Cheah and Moe explore how these shifting demographics completely revolutionized the landscape of Burmese American faith life. They discuss the unique infrastructure built by early arrivals to welcome refugees, the structural and linguistic shift from multi-ethnic congregations to separate tribal churches, and the delicate “middle way” the second generation navigates while growing up between two cultural worlds.

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Burma Christian Diaspora in Indianapolis: Celebrating Our Stories, Embracing Our Challenges

📍Dates: August 7–8, 2026

📍In-Person Location: Falam Baptist Church of Indiana in Indianapolis, IN

📍Virtual Attendance: Airmeet

Glossary

Sino-Burmese: Individuals of Chinese descent born or living in Burma (Myanmar). Many fled to Western countries like the U.S. in the wake of the state-stoked anti-Chinese riots of 1967.
1988 Nationwide Uprising (8888 Uprising): A historic, student-led democracy movement in Burma protesting military rule. The government’s violent suppression resulted in thousands of deaths and forced a major wave of activists and ethnic minorities to flee the country.
UNHCR (United Nations High Commissioner for Refugees): The UN refugee agency. Based significantly out of Kuala Lumpur, Malaysia for Southeast Asian processing, it served as the vital pipeline allowing thousands of ethnic minority Burmese to safely resettle in the U.S., Canada, and Australia.
USA PATRIOT Act Waivers (2006): Legislative modifications enacted under the Bush administration that lifted strict material-support bars, effectively opening the doors for thousands of displaced Karen and Kachin refugees to legally enter the United States.
“Chindiana”: A cultural portmanteau and nickname for the state of Indiana—specifically around Indianapolis—which has become the primary cultural and geographical hub for the Chin ethnic minority Christian community in the United States.

Discussion Questions

The Evolution of Church as a Cultural Hub: Dr. David Moe points out that when ethnic minority refugees first arrived, they initially worshiped together under broad “Myanmar Christian Communities,” but eventually fractured into distinct tribal and ethnic churches rather than along doctrinal lines. What does this tell us about the dual role of the immigrant church as both a religious space and a survival mechanism for ethnic preservation? How should Christian communities balance Jesus’ prayer for theological unity with the practical human need for cultural comfort?
The “Inter-Generational Middle Way”: The podcast highlights a classic tension for the second generation of Burmese Americans navigating “two cultural worlds,” specifically regarding language preferences between older and younger generations. What are some practical ways immigrant faith communities can cultivate a healthy “middle way” that respects ancestral heritage without isolating youth who primarily speak English?
Crisis vs. Opportunity in Migration Historiography: Dr. Joseph Cheah notes that understanding these three waves helps us see how migration is fundamentally shaped by either opportunity (like educational exchange) or crisis (like ethnic and political violence). How does recognizing whether a community arrived as voluntary professionals versus traumatized refugees change the way local churches and social organizations should approach hospitality, infrastructure, and counseling?

This podcast series is funded by the APARRI Working Grant and the American Baptist Home Mission Societies.

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04. The Cross and the Crown: Adoniram Judson’s Legacy in Myanmar

AACHI @ the AAC — Thu, 28 May 2026 13:01:50 GMT

Welcome to episode 4 of our series discussing the history of Burmese American Christianity (Pearl Dive episode 223)! This series is part of Fuller AACHI’s Burma Diaspora Christianity Project led by Dr. Joseph Cheah and Dr. David Moe.

In this episode, David Moe joins the podcast to delve into the complex historical and spiritual legacy of Adoniram Judson, a foundational figure in 19th-century Protestant missions. Despite facing immense personal tragedy and initial setbacks, Judson’s work profoundly shaped the trajectory of Burmese Christianity. The conversation moves beyond simple biography to examine the cultural and religious implications of his mission, specifically looking at how different ethnic groups in Myanmar received—and sometimes resisted—Western missionary efforts.

Adoniram Judson (image source); Ann Hasseltine Judson (image source)

The discussion then bridges the gap between history and the present day by focusing on the contemporary Burmese Christian diaspora. By connecting Judson’s historical missions to modern-day theological challenges, the episode emphasizes the need for a balanced perspective on missionary history, acknowledging both its enduring contributions and its inherent limitations.

References

Moe, David Thang. “Adoniram Judson: A Dialectical Missionary Who Brought the Gospel (Not God) and Gave the Bible to the Burmese.” Missiology: An International Review, vol. 45, no. 3, 2017, pp. 265–282. https://doi.org/10.1177/0091829617701085
Judson Heritage Center. The Adoniram Judson Heritage Foundation (AJHF) preserves Judson’s legacy and mission history. In 2024, it purchased his childhood home in Malden, Massachusetts, now being restored as a museum and educational center.
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Burma Christian Diaspora in Indianapolis: Celebrating Our Stories, Embracing Our Challenges

📍Dates: August 7–8, 2026

📍In-Person Location: Falam Baptist Church of Indiana in Indianapolis, IN

📍Virtual Attendance: Airmeet

Glossary

Adoniram Judson: An American Congregationalist and later Baptist missionary who served in Myanmar (Burma) for nearly 40 years during the early 1800s.
Diaspora: A scattered population whose origin lies in a separate geographic locale; in this context, Burmese Christians living outside of Myanmar.
Historical Theology of Missions: The study of the history of Christian missions and how past missionary strategies and beliefs influence modern religious practice and thought.

At the Judson Heritage Center, Dr. David Moe was part of a meeting with Boston University scholars, including Dana Robert, to explore collaboration with the Boston Center for Global Christianity and Mission

Discussion Questions

How can modern Christians maintain a “balanced view” of 19th-century missionaries like Adoniram Judson, honoring their sacrifices while critically examining their cultural impact?
In what ways do the unique cultural identities of different ethnic groups in Myanmar continue to influence how Christianity is practiced and perceived in the region today?
Why is it vital for diaspora communities to host events like the “Our Stories, Our Faith” conference to preserve their heritage and address contemporary theological needs?

This podcast series is funded by the APARRI Working Grant and the American Baptist Home Mission Societies.

Thanks for reading Pearl Dive, AACHI’s digital platform! This post is public so feel free to share it.

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03. Faith in the Golden Land

AACHI @ the AAC — Thu, 21 May 2026 13:03:34 GMT

Welcome to episode 3 of our series discussing the history of Burmese Christianity (Pearl Dive episode 222)! This series is part of Fuller AACHI’s Burma Diaspora Christianity Project led by Dr. Joseph Cheah and Dr. David Moe.

This episode explores the transformative history of Catholic missions in Burma (Myanmar), tracing a timeline that begins with 16th-century Portuguese traders and Jesuit missionaries. Dr. Joseph Cheah, details how the mission evolved from early outposts under Portuguese patronage to a papal-controlled entity in the 18th century. Despite facing significant challenges from a strong Buddhist monarchy and early political suspicion, the Catholic Church eventually found its footing among ethnic minorities and through the resilience of local leaders.

The discussion highlights pivotal figures and milestones that shaped the modern Burmese church, including the martyrdom of catechist Isidore Nicola during World War II and the landmark 2015 appointment of Cardinal Charles Maung Bo. Listeners will gain insight into how a foreign missionary presence successfully transitioned into a locally-rooted church. Today, while Catholics comprise approximately 1–2% of the population, the faith remains a vibrant and integral part of the nation’s diverse religious landscape.

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Burma Christian Diaspora in Indianapolis: Celebrating Our Stories, Embracing Our Challenges

📍Dates: August 7–8, 2026

📍In-Person Location: Falam Baptist Church of Indiana in Indianapolis, IN

📍Virtual Attendance: Airmeet

Glossary

Theravada Buddhism: The dominant branch of Buddhism in Myanmar, firmly established by King Anawrahta, which presented an early cultural challenge for Christian missionaries.
Portuguese Patronage (Padroado): A system where the Portuguese Crown managed ecclesiastical affairs in its colonies and trade routes before control shifted to the papacy.
Catechist: A person, such as Isidore Nicola, who teaches the principles of Christian dogma, often serving as a vital link between the clergy and local communities.

Discussion Questions

How did the shift from Portuguese patronage to papal control in the 18th century change the trajectory and local perception of Catholic missions?
In what ways did the “locally-rooted” nature of the church help it survive periods of political unrest and the challenges of World War II?
Given that Catholics make up a small minority (1–2%) of the population, what role does Cardinal Charles Maung Bo’s appointment play in the identity of modern Burmese Catholics?

This podcast series is funded by the APARRI Working Grant and the American Baptist Home Mission Societies.

Thanks for reading Pearl Dive, AACHI’s digital platform! This post is public so feel free to share it.

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Faith in the Crosscurrents

AACHI @ the AAC — Wed, 20 May 2026 13:01:55 GMT

By Joseph Cheah, University of Saint Joseph | May 20, 2026

This article continues our series on the Burma Christian Diaspora in the U.S. This series is brought to you by an APARRI Working Grant and the American Baptist Home Mission Societies.

On 4 January 1948, at 4:20 am, Burma became an independent republic outside the British Commonwealth. The Union Jack was lowered for the final time at Government House in Rangoon and the last Governor Sir Hubert Rance formally handed over power to the Union of Burma’s first president the Yawnghwe Sawbwa Sao Shwe Thaik.

The independence of Burma in 1948 marked a decisive turning point in the history of the Catholic community in the country. Emerging from British colonial rule to national sovereignty, the new Union of Burma sought to define its national identity, often in ways that privileged the Buddhist majority. For the small, ethnically diverse Catholic community, historically connected to Western missionary activity, independence brought both opportunities for localization and serious challenges rooted in nationalism, state policy, and ethnic conflict.

Under British rule, Catholicism in Burma grew primarily through European missionary activity, especially among ethnic minority groups such as the Kayah, Karen, Kachin, and Chin. Missionaries established schools, hospitals, and parishes, often with the tacit support of the British administration. As a result, Catholic institutions became closely associated with colonial structures. This connection proved problematic after independence, as Christianity was sometimes perceived with suspicion as a foreign religion, aligned with Western influence and colonial privilege rather than Burmese identity (Charney 2009).

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The [Catholic missionary connection with the British colonial structures] proved problematic after independence, as Christianity was sometimes perceived with suspicion as a foreign religion, aligned with Western influence and colonial privilege rather than Burmese identity

In the immediate aftermath of independence, there was still a measure of religious freedom under the democratic government led by U Nu, the first Prime Minister of Myanmar. However, the growing emphasis on Buddhism as central to national identity created unease among religious minorities. This tension intensified when Buddhism was declared the state religion in 1961, a move that contributed to the marginalization of non-Buddhist communities, including Catholics (Steinberg 2010). Although Catholics were not singled out exclusively, they were affected by broader policies that privileged the Buddhist majority.

Saint Mary’s Cathedral, located in Yangon, Myanmar, stands as a magnificent symbol of religious and architectural significance. Designed by Dutch architect Joseph Cuypers, son of Pierre Cuypers, its construction spanned from 1895 to 1899, culminating in a structure of enduring significance. Source.

The situation changed dramatically after the 1962 military coup led by General Ne Win. The new regime implemented the “Burmese Way to Socialism” resulted in the nationalization of many private institutions, including Catholic schools, hospitals, and other social services which had been central to the Church’s mission and presence in the country. This significantly curtailed the Church’s public role and reduced its institutional influence (Seekins 2006). At the same time, many foreign missionaries were expelled or faced severe restrictions, forcing the Catholic Church in Burma to rely increasingly on local clergy and leadership.

This transition, while difficult, also had constructive effects. The expulsion of foreign missionaries accelerated the development of an indigenous Catholic Church. Burmese priests, religious, and lay leaders assumed greater responsibility, and the Church began to adapt more deeply to local cultures and contexts. This shift aligned with broader global trends in Catholicism during the twentieth century, especially following the reforms of the Second Vatican Council, which encouraged inculturation and local participation (Fink 2009).

Ethnic conflict further complicated the experience of Catholics in post-independence Burma. Many Catholic communities were located in regions inhabited by ethnic minorities, where armed clashes between the central government and insurgent groups persisted for decades. These conflicts disrupted religious life, displaced populations, and sometimes placed clergy in positions of risk. The Church often found itself navigating a delicate position, advocating for peace and providing humanitarian aid while avoiding direct confrontation with the state (Smith 1999).

Despite these challenges, the Catholic community demonstrated resilience. The reduction of foreign influence led to the growth of Burmese clergy and the adaptation of liturgy and pastoral practices to local cultures. By the late twentieth century, it had become more firmly rooted in Burmese society, less dependent on foreign support, and more reflective of the country’s cultural diversity.

In conclusion, the independence of Burma in 1948 had a profound and complex impact on the Catholic community. It ended the relative security and support of the colonial era and the beginning of a more uncertain era shaped by nationalism, state control, and ethnic conflict. While Catholics faced marginalization, loss of institutions, and political challenges, they also developed a more localized and resilient Church. The experience of Catholics in twentieth-century Burma thus illustrates both the challenges and the opportunities that arise during political change and the process of defining a national identity after colonial rule.

Works Cited

Charney, Michael W. A History of Modern Burma. Cambridge: Cambridge University Press, 2009.
Fink, Christina. Living Silence in Burma: Surviving under Military Rule. London: Zed Books, 2009.
Seekins, Donald M. Historical Dictionary of Burma (Myanmar). Lanham, MD: Scarecrow Press, 2006.
Smith, Martin. Burma: Insurgency and the Politics of Ethnicity. London: Zed Books, 1999.
Steinberg, David I. Burma/Myanmar: What Everyone Needs to Know. Oxford: Oxford University Press, 2010.

Fr. Joseph Cheah, Ph.D.

Discussion Questions

1. The Paradox of Colonial Protection vs. National Legitimacy

The article notes that while British colonial rule provided tacit support and a safe environment for Catholic missions to expand, it ultimately left the Church vulnerable to charges of being a “foreign religion” aligned with colonial privilege after 1948.

Discussion Question: How should religious communities navigate the tension between accepting state protections from an occupying or colonial power and maintaining long-term legitimacy among the indigenous population? In what ways can modern faith-based organizations avoid becoming visually or structurally tied to political regimes that may later compromise their mission?

2. Forced Localization and Institutional Loss

When General Ne Win’s regime nationalized Catholic schools and hospitals and expelled foreign missionaries after 1962, it significantly crippled the Church’s public presence. Yet, the author highlights that this painful transition unexpectedly accelerated the growth of an indigenous clergy and a more culturally rooted, resilient local church.

Discussion Question: Does a religious community require institutional power (like schools, hospitals, and social services) to effectively influence a society, or does the stripping away of these structures force a deeper, more authentic transformation? How do we balance evaluating the devastating loss of community resources against the constructive rise of local, indigenous leadership?

3. The Dilemma of Neutrality in Ethnic and State Conflict

Post-independence Burma forced the Catholic Church into a delicate balancing act: advocating for peace and providing humanitarian aid in minority regions (like the Karen, Kachin, and Chin areas) while actively trying to avoid direct, destructive confrontation with a hostile military state.

Discussion Question: When a minority religious group lives under an authoritarian government that marginalizes them, what are the ethical boundaries of survival? Is a religious institution’s primary duty to directly protest state injustice on behalf of its oppressed members, or is it more responsible to maintain a fragile neutrality with the state to ensure it can continue providing humanitarian aid and spiritual pastoral care??

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02. Where Spirits Meet the Cross

AACHI @ the AAC — Thu, 14 May 2026 13:02:44 GMT

Welcome to episode two of our series discussing the history of Burmese Christianity (Pearl Dive episode 221)! This series is part of Fuller’s Burma Diaspora Christianity Project led by Dr. Joseph Cheah and Dr. David Moe.

Before the cross or the pagoda ever touched the soil of Burma, the land was alive with the whispers of the Nat. In this episode of Pearl Dive, we travel into the heart of the Burma Diaspora Christianity project. Hosts Tim Tseng, Dr. Joseph Cheah, and Dr. David Moe peel back the layers of history to reveal how ancient folk traditions — centered on powerful spirits and sacred landscapes — continue to pulse beneath the surface of modern Burmese American faith. It’s a journey that challenges everything you thought you knew about where “tradition” ends and “religion” begins.

We aren’t just talking history; we’re talking identity. By integrating the lived narratives of the Burmese diaspora, this episode uncovers how pre-Buddhist folk religions were never truly erased but were instead woven into the very fabric of Christian life. Whether you’re interested in Asian American theology or the mysterious intersection of unseen forces and organized faith, this conversation offers a priceless pearl of wisdom for a global audience. Get ready to explore the spiritual geography of a people whose faith is as deep and complex as the land they call home.

Glossary

Burma / Myanmar: A Southeast Asian nation characterized by a rich tapestry of ethnic groups and a complex religious history involving Animism, Buddhism, and Christianity.
Diaspora: A population that has been scattered away from its original homeland, often maintaining strong cultural and spiritual ties to their place of origin.
Folk Religion: Broadly refers to various forms of ethnically or regionally bound religious customs and beliefs that exist outside of official doctrine or organized institutions.
Pre-Buddhist Traditions: The indigenous spiritual practices, often animistic or spirit-based, that existed in Burma before the widespread adoption of Theravada Buddhism.

Discussion Questions

Invisible Influences: How do “unseen forces” and local folk traditions influence your own understanding of spirituality today?
Faith & Geography: In what ways does the physical landscape of a homeland (like Burma’s sacred places) shape the religious identity of a diaspora community living elsewhere?
The “Pearl Dive”: Dr. Tseng describes these stories as “priceless pearls.” What is one story from your own cultural or religious heritage that you feel needs to be “uncovered” and shared with the world?

This podcast series is funded by the APARRI Working Grant and the American Baptist Home Mission Societies.

Thanks for reading Pearl Dive, AACHI's digital platform! This post is public so feel free to share it.

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01. Christianity in the Land of Pagodas

AACHI @ the AAC — Thu, 07 May 2026 13:01:24 GMT

Welcome to episode one of our series discussing the history of Burmese Christianity!

This Pearl Dive episode, part of Fuller’s Burma Diaspora Christianity Project led by Dr. Joseph Cheah and Dr. David Moe, explores the intertwined histories of Catholic and Protestant missions in Burma/Myanmar within a predominantly Buddhist context.

It traces early 16th-century Portuguese Catholic missions (Franciscans, Jesuits, Augustinians) centered around Syriam/Thanlyin and reliant on mercenaries and traders, then contrasts them with 19th-century Protestant efforts such as Baptist missionary Adoniram Judson, whose work benefited from British colonial protections but also linked Christianity to colonial rule.

The conversation explains the Padroado system and the later shift toward Propaganda Fide, discusses inculturation/indigenization, why missions grew more among ethnic minorities (Karen, Kachin, Chin) than the Bamar Buddhist majority, and how independence (1948) and Ne Win’s 1962 regime reshaped churches through nationalism, expulsions, and increased indigenous leadership amid ongoing conflict, with hopes tied to unity, contextual theology, interfaith dialogue, and leaders like Cardinal Charles Bo. — Tim Tseng

00:00 Welcome to Pearl Dive
00:19 Episode Focus and Guests
01:35 Early Portuguese Catholic Missions
02:33 British Rule and Protestant Arrival
03:20 Padroado and Propaganda Fide
06:47 Inculturation and Indigenization
07:22 Judson and Ethnic Minority Growth
10:01 Catholic Indigenous Clergy Efforts
10:49 Burma Before Independence
12:27 Independence and Military Rule Impacts
15:50 Colonial Legacies and Nationalism
19:15 Challenges and Hopes Today
23:44 Unity and Closing Reflections
24:48 Project Sponsors and Credits

David Moe after a lecture at Columbia University.

This podcast series is funded by the APARRI Working Grant and the American Baptist Home Mission Societies.

Thanks for reading Pearl Dive, AACHI's digital platform! This post is public so feel free to share it.

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Pearl Dive Live - First Jam

Fiel Mahatma Sahir, LMSW — Wed, 06 May 2026 22:58:22 GMT

Available for iOS and Android

Faith in Flight: The Resilience of the Burma Diaspora

AACHI @ the AAC — Wed, 06 May 2026 13:03:05 GMT

By Rev. Florence Li | May 6, 2026
This article is brought to you by the American Baptist Home Mission Societies. Pearl Dive now begins a new series on the Burma Christian Diaspora in the U.S. This series is brought to you by an APARRI Working Grant and the American Baptist Home Mission Societies.

For over 70 years, the ethnic groups of Burma have endured one of the world's longest-standing civil wars, driven by a brutal military junta and a campaign of "Burmanization." In this article, Rev. Florence Li trace the history of the Burma diaspora—specifically the Karen, Chin, and Kachin peoples—from the 19th-century missionary work of Adoniram Judson to the modern-day resettlement of over 322,000 immigrants in the United States. She explore how faith serves as both a target of persecution and a cornerstone of community, examining the massive growth of ethnic Baptist conventions in states like Minnesota, Indiana, and New York. She also discuss the complex journey of refugees seeking religious freedom and the vital role of advocacy groups in supporting these new American communities.

Burma (Myanmar) fought three wars with the British and was finally annexed in 1886 when it became part of the British Empire. It gained its independence from Britain in 1948 after WWII. Promises of independence and sovereignty had been made by the British to the ethnic tribes but those promis es were not kept.

The Karen people (Karen State, east of Burma) began a campaign for an independent state. Since then, Burma has been in one of the longest civil wars between the central government/military regime or junta, and the ethnic groups. That conflict remains unresolved to this day and is the reason behind the continued exodus of refugees into Thailand, Malaysia, India, and Bangladesh.

In 1984 over 10,000 Karen refugees fled across the Thai-Burma border. Tham Hin Camp became the first refugee camp. Since 1996, the military regime has destroyed more than 3,600 villages. The Thai government together with the United Nations High Commissioner for Refugees (UNHCR) set up 9 refugee camps along the Thai/Burma border, with a total population around 150,000 (The Border Consortium, TBC).

The military regime also called Tatmadaw, instituted a program of “Burmanization” which has pre-eminence of Buddhism as a key element. Since most of the tribal groups (Karen, Chin, Kachin) are the ones that embraced Christianity, the junta’s efforts at Burmanization were targeted at them. Churches were burned or became supply stations for the junta.

There is also a political/economic element supported by the Chinese government in N. E. Burma, particularly in Kachin State. As a result, hundreds and thousands of Chins, Kachin fled to Malaysia and India. The receiving countries do not acknowledge them as refugees. Consequently, they are being resettled in the U.S., Canada, Australia and European countries.

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“Christianity reached Burma when Adoniram and Ann Judson, the first missionaries from Malden, MA, set sail from Salem, and landed in Rangoon on July 13, 1813. Adoniram Judson converted to Baptist from a congregationalist via his voyage to India. Judson’s Baptist belief and mission led him to build relationships with American Baptists. There were hundreds of missionaries and families working in Burma from the mid-1800s to 1967 when the military government ended all missionaries living in Burma. American Baptists’ mission ties with Burma have over 200 years till today. The Myanmar Baptist Convention, an umbrella Convention with over 5,400 member churches carried its mission and ministries. They maintained a close partnership with the International Ministries (IM) of ABC USA.” (From the American Baptist Historical Society Achieves, files of the International Ministries - formerly American Baptist Foreign Mission Union).

Between 2006 to 2018, over 120,000 Burmese refugees were resettled into the U.S. They spread around 30 different States and about 70% are Christians, majority are aged under forty-five years old. The two largest groups of Karen and Chin were resettled in Minnesota and Indiana, either through UNHCR resettlement agencies or second migration once settled in their preferential States.

The resettled ethnic groups included: Karen, Kachin, Chin (Hakka & Falam), and other minority ethnic groups. Each ethnic group also contains many subgroups with dialects.

Ethnic Groups Differentiation:

Karen – also known as Kayin, an ethnolinguistic group residing in southern and southeastern Burma and western Thailand. They have approximately 20 subgroups. S’gaw and Pwo are the two largest subgroups, about 70% are Buddhist, 30% are Christians, and minimal number of animisms (Wikipedia).

An estimated 20,000 Karen people live in Minnesota, making it home to the largest and fastest-growing Karen community in the United States (Google search). However, according to updated local organizations such as Karen Baptist Churches of USA; Karen Society of MN, there are over 40,000 Karen living in MN. There are about 30,000 Karens also made their homes in Upstate New York, Buffalo, and southern States in North & South Carolina, Georgia, Texas, and Indiana. KBC USA has over 120 member churches.

Kachin - The Kachin peoples are a collection of diverse ethnolinguistic groups inhabiting the Kachin Hills in northern Myanmar‘s Kachin State, as well as Yunnan Province in China, and the northeastern Indian states of Arunachal Pradesh and Assam.

There are six ethnic groups: the Jingpo, the Zaiwa, the Lashi/Lachik, the Lawngwaw/Maru, and the Rawang and the Lisu (Wikipedia: Kachin People). By the 18th century, the jade mines west of Kamaing became a major part of Kachin politics.

The Kachin Independence Organization (KIO) is a prominent ethnic political organization in Myanmar, founded in 1961 to seek autonomy and self-determination for the Kachin people. Its armed wing, the Kachin Independence Army (KIA), fighting against the military junta up to this day (Wikipedia, Kachin People). The Kachin history of autonomy is complex. Over time, China has exploited the Kachin State’s natural resources, and with the Tatmadaw attacks, making 100,000 people become internally displaced people, thousands had fled to Malaysia for refuge.

In the early 20th century, Christianity drove the development of a common Kachin identity, mirroring what happened with the Karen peoples (Wikipedia, Kachin People). There are roughly over 6,000 Kachin people resettled in the U.S. with two established Conventions, The Kachin Baptist Churches of USA, and the Kachin American Baptist Association.

Chin – There are diverse Chin groups. The two main Chin groups plus a few smaller ones working closely with American Baptists are the Haka, Falam, Tedim, Zomi or Mizo.

Since the 2021 coup, Chin State has become a major stronghold of armed resistance against the junta. As of 2025, over 160,000 people (one-third of the state’s population) have been displaced by fighting, with many seeking refuges in Mizoram, India (Google.com/search-Burma).

There is a significant Chin diaspora community in the United States, with major ones live in cities like Indianapolis (home to over 35,000 Chin) and Lewisville, Texas.

“Due to political instability in Myanmar, many Chins and Rohingya (Muslims) have migrated to Bangladesh, India, Thailand, Malaysia, and the United States as refugees. American Baptist, British, and Swedish Lutheran church groups have helped relocate thousands of Chin people. 20,000 plus Chin refugees are living in Malaysia. Several thousand more are scattered in North America, Europe, Australia, and New Zealand.” (“Chin people,” Wikipedia)

Chin Churches in Indiana

Two largest Chin groups formed their own Convention, the Chin Baptist Churches of USA (CBCUSA) has about 115 churches around the country that are Chin/Haka Christians. The Chin Baptist Association of North America (CBANA) with 40 churches in the U.S. who are of Chin/Falam. With CBCUSA and CBANA member churches together in Indiana, there are well over 35 churches, majority of them located in Indianapolis and associated with American Baptists, while others are Methodist, Catholic, and Assembly of God.

Join us in Indianapolis August 7-8! The 2026 Our Story, Our Faith (OSOF) Conference will gather the Burma Christian Diaspora—including Chin, Kachin, Karen, Karenni, and related communities—for two days of worship, storytelling, and equipping in Indianapolis. Sign up at ourstoriesourfaith.org.

The Burma Refugee Task Force/Burma Refugee Commission/Burma Advocacy Group

The Burma Refugee Task Force was formed by the Office of General Secretary in 2007 to support the newly resettled Burma diaspora churches and communities to seek new life in the U.S. It became the Burma Refugee Commission in 2013 to continue the supportive effort of the diaspora communities. The Burma Advocacy Group (BAG) was formed in 2021under the Commission to play the key role of advocacy for religious freedom, peace and justice. Two maps shown below of the Burma resettled refugees in 2009 and up to 2018 indicated the growth of the diaspora communities in the U.S. According to the Burmese American Community Institute in 2023, there are 322,000 Burma immigrants living in the U.S.

Rev. Florence Li, M.Div., M.S.W.

Rev. Florence Li serves as the Chaplain at the University of Jefferson Hospital in Philadelphia, PA. She was the National Coordinator for Asian Ministries at the American Baptist Home Mission Societies, ABC USA from 2004-2022. In that capacity, Florence worked closely with the Asian American pastoral leaders and congregations that comprised 28 languages. She has been involved in the Burma Advocacy Group (BAG) under the Burma Refugee Commission that started out as the Burma Refugee Task Force in 2007 in ABC USA. Since 2025, Florence has been involved in the Alliance of Asian American Baptist Churches’ Faith in Action Project funded by the 10 x 10 Youth Initiative Project at Fuller Seminary.

Discussion Questions

The Role of Faith: How did the 200-year history of American Baptist missions in Burma influence the resettlement patterns and community structures of refugees arriving in the U.S. today?
Identity vs. Assimilation: With over 70% of the resettled Burmese population being Christian and under the age of 45, how might these communities balance preserving their specific ethnic subgroups and dialects (like S’gaw, Hakka, or Jingpo) with the pressures of American life?
The Impact of Geography: The article notes that certain states, such as Indiana and Minnesota, have become “hubs” for specific ethnic groups (Chin and Karen, respectively). What are the social and economic advantages of this “second migration” to concentrated areas versus being spread across the country?

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Part 2: Softball, Theology, and the “Johns” ⚾

Dannyo — Thu, 30 Apr 2026 12:08:46 GMT

In this high-energy conclusion to our interview with Dr. Scott Wall, we trade the library for the diamond! Did you know the Greater Toronto Area (GTA) is home to the largest private softball league in the region, born entirely out of Chinese Christian congregations? Scott breaks down how a league that started with just six teams in 1980 evolved into a massive social ecosystem of over 1,500 players. We explore how these “layers of experience”—from church pews to Teens Conferences to university fellowships—create a unique “locality” of faith that defines what it means to be a Chinese Canadian young adult today.

The conversation takes a provocative turn as we tackle the “Evangelical” label. Scott reveals a surprising trend: why were thousands of Chinese Canadian 20-somethings bypassing local mentors to listen to “old white guys from Minnesota” like John Piper? We dive into the sociology of “identity negotiation,” exploring how Neo-Reformed theology helped a generation differentiate themselves from both a secular society and their parents’ first-generation traditions. It’s a deep look at why we need a “multivocal” faith and how the “Divine Migrant” continues to move through our suburbs, our stadiums, and our hearts.

Scott Wall (PhD) has served on the pastoral team at Commons Church (Calgary, AB) since 2016. His education and training span biblical studies, early Christian studies, and the sociology of religion. He now supports local, parish life at Commons by building courses, leading groups, facilitating events, and teaching on Sundays. You’re likely to cross paths with him if you hike and fly fish in the Rocky Mountains, or if you spend time in Calgary’s best bookstores, cafes, and pubs.

Check out Dr. Scott Wall’s PhD thesis on Chinese Canadian Evangelical experiences in the GTA entitled, “Multi-sited Faith: Chinese Canadian, Young Adult Evangelicals and the Negotiation of Ethno-Religious Identity in the Greater Toronto Area”.

Glossary of Terms

CCSA (Christian Community Softball Association): Originally the Chinese Christian Softball Association, this massive GTA league serves as a primary social hub for thousands of players across dozens of churches.
Neo-Reformed Theology: A modern resurgence of Calvinist thought (emphasizing the sovereignty of God and the authority of Scripture) popularized by figures like John Piper and Tim Keller.
Identity Negotiation: The social process where individuals or groups balance different aspects of their identity (e.g., being “Canadian,” “Chinese,” and “Christian”) to find where they fit in society.
Oppositionalism: A sociological term for defining one’s identity by what they are not (e.g., an evangelical defining themselves as being “at odds” with secular culture).
Locality: In this context, Scott defines it not just as a physical map, but as a “string of experiences” (school, church, sports) that shape a person’s worldview.
Anemic Discipleship: A term Scott uses to describe a faith that is weakened by only listening to a single cultural or theological voice rather than a diverse “multivocal” cloud of witnesses.

Small Group Discussion Questions

The Softball Ecosystem: Scott argues that community isn’t just about geography, but shared experiences like the CCSA. What are the “social anchors” in your life (sports, clubs, hobbies) that have shaped your faith more than a Sunday sermon might?
The “Theological Elders”: The transcript mentions that many young adults looked to “The Johns” (Piper, MacArthur, Calvin) to form their identity. Why do you think we often look to distant voices rather than local ones to define our faith? Who are the local “theological elders” in your community you might be overlooking?
Differentiation: Scott notes that young adults often use theology to differentiate themselves from their parents’ “cultural” church. How do we honor the heritage of the first generation while still finding a theological language that feels authentic to our own time and place?

Connect with Pearl Dive & AACHI

Pearl Dive shares stories from the history of Asian American Christianity. New episodes explore the faith, courage, and contributions of Asian American Christians throughout history.

“Someday everyone will know our stories.”

Please like, comment, and share this episode — and keep searching and sharing pearls from our Asian American Christian history!

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Part 1: Deep Dive into GTA Christianity 🌊

Dannyo — Thu, 23 Apr 2026 12:53:49 GMT

Pearl Dive: The Toronto Deep Dive 🌊

In this episode of Pearl Dive, host Daniel sits down with Dr. Scott Wall, a sociologist and pastor, to uncover the “unaccounted for” history of Chinese Canadian Christians in the Greater Toronto Area (GTA). Moving beyond the textbooks, Scott shares his journey as an “academic pearl diver” who stumbled upon a massive, vibrant network of over 200 churches that essentially reshaped the civic and spiritual landscape of Canada’s largest city. From the early days of the Chinese Presbyterian Church to the modern-day megachurches of Richmond Hill, this conversation explores how migration laws, economic shifts, and a “divine migrant” theology have created a uniquely multicultural expression of faith.

Get ready for a fascinating look at how the church followed the “money and the movement” from the downtown core to the suburbs, proving that second-generation ministry isn’t a new trend—it’s a 50-year legacy. Whether you’re interested in the “Teens Conference” explosion or the sociological “boundary crossing” of the Incarnation, Scott helps us see that these stories aren’t just local history; they are a vital part of the global Christian story. Tune in to discover why opening ourselves to the stories of others is a fundamental part of following the “gentle, humble way” of Jesus.

The Glossary 📚

1.5 Generation: Individuals who immigrated to a new country as children or young adolescents, bridging the gap between their parents’ first-generation experience and the second-generation experience of those born in the host country.
GTA (Greater Toronto Area): The most populous metropolitan area in Canada, consisting of the city of Toronto and four surrounding regional municipalities.
Head Tax: A historic, discriminatory fee imposed by the Canadian government (1885–1923) specifically on Chinese immigrants to discourage them from entering the country.
Points-Based System: A Canadian immigration policy introduced in the 1960s that evaluates applicants based on criteria like education, language skills, and work experience rather than race or country of origin.
Parachurch Organization: Christian faith-based organizations that work outside of specific denominations to serve specific needs, such as campus ministries or youth conferences.
Sociology of Religion: The study of the beliefs, practices, and organizational forms of religion using the tools and methods of sociology to understand how it shapes and is shaped by society.

Small Group Discussion Questions 💬

The Divine Migrant: Daniel and Scott discuss the idea of God as a “Divine Migrant” through the Incarnation. How does viewing Jesus as someone who crossed the ultimate boundary (Heaven to Earth) change how you view migrants and newcomers in your own community?
Multiculturalism as Theology: Scott argues that listening to voices we haven’t heard before is part of following Christ’s humble way. Is your current spiritual life “multivocal,” or do you find yourself prioritizing one specific cultural story over others?
The Power of History: Scott mentions that many young people don’t realize that ministries like “Teens Conference” have 50-year roots. Why is it important for the next generation to understand that they are “inheritors” of a long history rather than just starters of something new?

Connect with Pearl Dive & AACHI

Pearl Dive shares stories from the history of Asian American Christianity. New episodes explore the faith, courage, and contributions of Asian American Christians throughout history.

“Someday everyone will know our stories.”

Please like, comment, and share this episode — and keep searching and sharing pearls from our Asian American Christian history!

Leave a comment

Faith Behind the Fence: Teaching Kids About History and Hope

AACHI @ the AAC — Thu, 16 Apr 2026 13:02:05 GMT

How do we talk to our kids about the harder chapters of history without losing the message of hope? In this moving episode, we sit down with Dr. Tom Sugimura, author of The Church Behind Barbed Wire, to explore the faith and resilience of Japanese Americans incarcerated during World War II. Dr. Sugimura shares how a single photograph of children at the Manzanar camp inspired him to bridge the gap between historical accuracy and age-appropriate storytelling. By viewing these monumental events through the eyes of a young boy, he provides parents with a gentle yet profound way to introduce themes of cultural heritage and God’s faithfulness even in the most challenging circumstances.

Beyond the history lesson, this conversation is a masterclass in passing down a legacy of faith to the next generation. Dr. Sugimura discusses his own journey of cultural discovery and the importance of documenting these stories before they are lost to time. Whether you’re looking for ways to engage your children with their own family history or simply want to inspire them with real-life examples of strength and community, this episode offers practical insights for every parent. Tune in to learn how the “church behind barbed wire” continues to offer vital lessons for our families and communities today.

This episode is part of our series from the Japanese American Christian History Project.

Episode Resources:

Read the Book: The Church Behind Barbed Wire: Stories of Faith during the Japanese American Internment of World War II
Deep Dive: Discover the research behind the story.
The story behind Toyo Miyatake’s photo of three boys:
Connect with the Author: Connect with Tom at New Life Church or visit SOLA Network for more of his writing.

Tom Sugimura has been collecting stories about Asian American history since his college years. He currently pastors New Life Church in Woodland Hills, while training biblical counselors and church planters from around the world. He and his wife, Amanda, are raising their four children in the wilds of Southern California. You can find more of Tom’s writing on his blog and website.

Family Table Talk: History, Faith, and Resilience

These questions are designed to be open-ended, helping you explore both the historical facts and the deeper emotional and spiritual lessons shared by Dr. Tom Sugimura.

Exploring the History

The “One Bag” Rule: If our family were told we had to leave our home tomorrow and could only bring one bag each, what are the three most important things you would pack? Why?
The Power of a Name: Do you think calling these places “camps” is the right word for what they were? How might a different name change how we think about them?
Standing in Their Shoes: Can you imagine living in a room with only cots and a stove for three years? What do you think would be the hardest part of that for you?

Lessons on Faith and Kindness

Church Without a Building: Dr. Sugimura talked about “The Church Behind Barbed Wire.” Does a church need a special building to be a church? Why or why not?
Seeing God’s Hand: How can we still believe God is faithful even when something very unfair or sad is happening?
Being a “Fence-Breaker”: Some neighbors helped the Japanese American families while they were away. How can we be the kind of friends who stand up for people who are being treated unfairly today?

Sharing Our Stories

A Child’s Perspective: Why do you think it’s important to tell big, serious stories through the eyes of a child, like the boy in Dr. Sugimura’s book?
Passing It On: Dr. Sugimura wanted to make sure his own kids knew this history. What is a story from our family’s past that you think we should never forget?

Connect with Pearl Dive & AACHI

Pearl Dive shares stories from the history of Asian American Christianity. New episodes explore the faith, courage, and contributions of Asian American Christians throughout history.

“Someday everyone will know our stories.”

Please like, comment, and share this episode — and keep searching and sharing pearls from our Asian American Christian history!

Leave a comment