Pearl Dive Podcast

In this powerful conclusion to our two-part interview with Esther Leung Kong, we tackle the systemic silences surrounding Canadian history and the ongoing journey of Truth and Reconciliation. Daniel dives deep with Esther into the history behind the 2008 government apology to residential school survivors, unpacking how grassroots Indigenous activism forced structural accountability. Esther shares her groundbreaking community project: translating the Truth and Reconciliation Commission’s 94 Calls to Action into Traditional and Simplified Chinese, complete with full Cantonese and Mandarin audio recordings on YouTube. By removing the language barrier, Esther challenges Chinese immigrant churches to move beyond excuses, listen deeply, and dismantle the “savior complex” in favor of true humility and right relationships.

The conversation deepens as Daniel and Esther reflect on the surprising overlaps between Indigenous wisdom and biblical theology. From examining the First Nations Version of the New Testament—where “sin” is reframed as “bad hearts and broken ways”—to comparing the Potawatomi practice of honourable harvesting with the Year of Jubilee in Leviticus, this episode invites listeners to rethink faith through a holistic lens. Esther also opens up about her family’s experience with war trauma in Hong Kong, demonstrating how immigrants can leverage their own intergenerational stories to cultivate empathy for Indigenous communities facing the legacy of the Sixties and Millennium Scoop and ongoing child welfare crises. It’s a compelling, practical, and deeply moving call to live as faithful stewards on Turtle Island.

Esther Leung-Kong is the author of the bilingual children's book Wonderfully Made 奇妙的傑作. She was born in Hong Kong and immigrated to Turtle Island (Vancouver, Canada) when she was 9 years old. As a bicultural adult, she writes, speaks, plays music and sings in both Chinese and English. A mother of three, Esther's passions include advocating for justice & compassion both locally and globally, leadership development for young people and inspiring others through music. Esther has a Master’s degree in Cross-Cultural Ministries and a Bachelor of Arts with a music major, specifically in classical piano and voice training. She can play the piano, guitar, flute, and drums and hopes to learn the Chinese instrument Erhu one day. Since 1998, Esther has been serving alongside and building relationships with families in the Indigenous community in Vancouver. She has been raising awareness among the Chinese immigrant community about the colonial history and treatment of Indigenous people, especially the Indian Residential School System.

Glossary of Terms

* 94 Calls to Action: The actionable recommendations issued in 2015 by the Truth and Reconciliation Commission of Canada to redress the legacy of residential schools and advance reconciliation across all sectors of society.

* Sixties Scoop: A historical practice in Canada (stretching into the late 20th century) where Indigenous children were systematically taken from their families and communities by child welfare authorities and placed in non-Indigenous foster homes.

* First Nations Version (FNV): A dynamic equivalence translation of the New Testament created by Indigenous translators that uses culturally resonant English phrasing and concepts to reflect Indigenous oral traditions.

* Gift Economy: An economic model grounded in Indigenous practices where goods and services are shared without explicit agreement for immediate or future rewards, prioritizing relationship and mutual flourishing over consumerism.

* Kintsugi (金継ぎ): The Japanese art of repairing broken pottery with gold lacquer, highlighting the cracks rather than disguising them; used metaphorically to describe spiritual healing, wholeness, and liberation.

* Intergenerational Trauma: Trauma experienced by one generation that is passed down to subsequent generations through psychological, environmental, and behavioral impacts.

Small Group Discussion Questions

* Overcoming Barriers to Learning: Esther’s team spent years translating the 94 Calls to Action into multiple dialects of Chinese so immigrant communities couldn’t use language as an excuse to avoid engagement. What cultural, structural, or linguistic barriers exist in your own faith community that keep people from engaging with local issues of justice?

* Reframing Theological Language: Daniel and Esther discussed how the First Nations Version translates terms like “sin” into “bad hearts and broken ways” and “salvation” into “liberation and wholeness.” How does shifting away from legalistic or weaponized terminology toward a holistic view of restoration change how you understand Jesus’s ministry?

* Connecting Shared Traumas with Empathy: Esther used her family’s history of displacement in Hong Kong and intergenerational mental health struggles to build empathetic bridges with Indigenous friends. How can reflecting on your own ancestral or family history help you cultivate deeper empathy for other marginalized groups rather than adopting a “saviour complex”?

What do you get when you cross Chinese Canadian Christianity with Indigenous history? An unforgettable episode of the Pearl Dive Podcast! Esther Leung-Kong — an author, worship leader, “unconventional social worker,” and seminary graduate based in Vancouver, BC — shares her journey of moving from Hong Kong as a nine-year-old and finding a second home in the tight-knit world of Chinese immigrant churches. But her story doesn’t stop in the pew: from pastoring inner-city youth to leading worship with Indigenous grandmothers playing hand drums, Esther unpacks how her faith led her across cultural boundaries and into deep solidarity with First Nations communities.

The conversation takes a powerful turn as Esther addresses the silence surrounding Asian diasporic and Indigenous histories in mainstream theological education. Driven by the lack of diversity in children’s literature, Esther wrote her bilingual book Wonderfully Made, drawing from her own childhood experiences with racism and her transformative interactions with residential school survivors. She breaks down the fascinating, forgotten history of early Chinese-Indigenous relations on Turtle Island—from 18th-century first contacts and 19th-century “heathen” joint burial grounds, to the Musqueam Nation leasing farmland to Chinese immigrants facing employment discrimination. Grab your headphones for an eye-opening dive into identity, advocacy, and the beautiful complexity of the Canadian church matrix!

Glossary of Terms

* Turtle Island: A name used by many Indigenous peoples for North America, originating from several Indigenous creation stories.

* Head Tax: A discriminatory fee levied by the Canadian government against Chinese immigrants between 1885 and 1923 to restrict Chinese immigration after the completion of the Canadian Pacific Railway.

* Indian Residential Schools: A system of mandatory boarding schools funded by the Canadian government and run by Christian churches to assimilate Indigenous children, resulting in widespread systemic abuse and cultural destruction.

* Musqueam Nation: A Coast Salish First Nation whose traditional, ancestral, and unceded territory encompasses present-day Vancouver and surrounding areas.

* Eagles Rising: An educational project created by Esther Leung Kong to raise awareness among Chinese-speaking communities about Indigenous history and reconciliation in Canada.

Small Group Discussion Questions

* Cultural Representation & Memory: Esther shared that during her seminary education, she rarely encountered stories or professors representing Asian immigrant churches. Where do you see gaps in your own education or spiritual formation regarding diverse cultural histories, and how can your community actively bridge those gaps?

* Shared History & Solidarity: The episode highlights the historical crossover between Chinese immigrants and Indigenous peoples—such as shared burial grounds, intermarriage, and land leasing during times of intense systemic discrimination. How does learning about these historical intersections change your understanding of Canadian history and cross-cultural solidarity?

* Embracing Identity (”Wonderfully Made”): Esther reflected on how she initially wanted to reject her Chinese culture to fit into mainstream society, but was inspired by Indigenous grandmothers to take pride in how God created her. Have you ever felt pressure to downplay your identity or heritage? How can the church foster an environment where everyone feels “wonderfully made”?

Welcome back for the second half of our deep dive with Ben Lau! If you thought part one was deep, prepare to get your spiritual socks knocked off. We kick things off with a provocative reading of Ben’s second parable, “Converting the Chinese Heathen.” It’s a story that challenges the “either-or” mentality of early missions, where becoming Christian often meant leaving one’s culture at the door. Ben and Daniel get real about the “white man’s religion” trap and ask the million-dollar question: Can you honour your ancestors and still follow Jesus? (Spoiler alert: it involves less “demonic” labelling and a lot more “conversational wondering.”)

The episode takes a fascinating turn as we connect Chinese history with Indigenous ways of knowing. From the “dry bones” of Ezekiel to the inculturation retreat centres of Hong Kong like Tao Fong Shan, we explore how faith can be planted in any soil and grow into something beautiful and unique. We even get into some “hot takes” on why Western theology dominates the pulpit while Chinese culture dominates the potluck. Whether you’re curious about Jesus as a “Hong Kong gangster boss” (yes, you read that right) or wanting to know how to be “prophetic” against modern-day empires, this episode is a playful wrestling in the tension and a deeply necessary conversation for anyone trying to navigate faith from any cultural, racial, or ethnic margin of Christianity.

Glossary of Terms

* Contextualization: The process of presenting the Gospel in a way that is relevant to a specific culture, without losing its core message.

* Heathen: A historical (and often derogatory) term used by missionaries for those who did not follow the Christian faith; Ben uses it here to critique historical attitudes.

* Ruach: The Hebrew word for “spirit,” “wind,” or “breath,” often used to describe the moving power of God.

* Tao Fong Shan (道風山): A Christian retreat centre in Hong Kong famous for its architecture and mission that blends Chinese cultural aesthetics with Christian theology.

* Prophetic: In this context, not predicting the future, but speaking truth to power and identifying “malformations” in society (like economic extraction or the marginalization of people).

* Qingming Festival (清明節/清明节): Also known as Tomb-Sweeping Day, a traditional Chinese festival for honouring and visiting the graves of ancestors.

Small Group Discussion Questions

* Cultural vs. Christian: In the parable, the pastor mistakes Western culture (folding hands, specific hymns) for “pure” Christianity. What are some practices in your own church or faith life that are actually cultural rather than strictly biblical?

* The Ancestor Intersection: Ben points out that the Gospels start with genealogies and Jesus met his ancestors at the Transfiguration. How can we better “honour the dead” or our heritage in a way that enriches our faith rather than scares us?

* Jesus, the “Hong Kong Gangster” Boss: Daniel shares a hot take about Jesus being like a loyal Hong Kong “gangster boss” who takes a bullet for his people. If you were to explain Jesus’ character using a figure or archetype from your specific culture or community, who would it be and why?

Welcome to Season 3 of the Pearl Dive! We resume our series on Chinese Canadian Christianity with Daniel Mok.

Grab your snorkels, folks, because we’re going deep! In this episode, Daniel sits down with Ben Lau, a student of Thanatology (the study of death and grief) and a former campus minister, to discuss the “pearls” hidden within Chinese Canadian history. Ben shares how his personal journey—from understanding his parents’ migration from Hong Kong to researching the “unknown forces” of nation-building—led him to write a series of evocative parables. Together, they explore why knowing your specific ethnic and cultural history isn’t just a hobby; it’s a vital part of spiritual formation. After all, if you don’t know who you are and where you came from, how can you truly know the God who created you?

The heart of the conversation dives into Ben’s creative project: The Parable of the Salmon. Moving away from dry academic papers, Ben uses the rugged, uphill battle of the migrating salmon to mirror the struggles, sacrifices, and “migratory trauma” of the Chinese diaspora. We get real about the “nation-building” myths of Canada, the theological implications of the Canadian Pacific Railway, and why we need to sit with the discomfort of grief and death before we can truly find life. It’s a witty, poignant, and slightly “fishy” exploration of what it means to be Chinese, Canadian, and Christian in a world that wasn’t always built with us in mind.

Glossary of Terms

* Thanatology: The scientific study of death and the losses brought about as a result of it. (Yes, Ben is literally an expert on the “Thanos snap” of life).

* Diaspora: The dispersion or spread of any people from their original homeland (e.g., the Chinese community living in Canada).

* Pearl Diver: A metaphor used in the podcast for someone who researches and recovers hidden or “sunken” stories of history and faith.

* Interpellate: To give a name or identity to something; in this context, incorporating theological ideas into one’s own sense of self.

* Dominion “From Sea to Sea”: A reference to Psalm 72:8, historically used to justify the westward expansion of Canada, often at the expense of Indigenous and immigrant populations.

* Spiritual Bypassing: The tendency to use spiritual explanations or “nice neat bows” to avoid facing unresolved emotional issues, grief, or historical trauma.

Small Group Discussion Questions

* The Mirror of History: Ben suggests that we cannot fully know God without knowing ourselves and the “unknown forces” that shaped our ancestors. How does knowing your family’s specific history (migration, struggles, or triumphs) change the way you view your relationship with God?

* The Salmon’s Sacrifice: In the Parable of the Salmon, the salmon dies to provide a future for the next generation. Do you think we often “glorify suffering” in Christian circles, or do we move too quickly to the “hope” without sitting with the grief of what was lost?

* Built for Whom?: The episode mentions that Canada was often dreamed of as a “Christian nation” that wasn’t necessarily built for Chinese or Indigenous bodies. How can the church today work to dismantle those old “nation-building” exclusions to create a community where everyone is truly wanted, not just needed for their labor?

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!

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!

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….

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.

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

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.

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

* 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.

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

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.

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

* 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.

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.

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

* 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.

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.

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.

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

* 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 coll…