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The Emmanuel Research Review is a publication of the Emmanuel Gospel Center, and features articles, papers, resources, and information that we believe are helpful and relevant to urban pastors, leaders, and community members in their efforts to serve their communities effectively. |
Introduced by Brian Corcoran
Research Associate, Emmanuel
Gospel Center
Managing Editor, Emmanuel Research Review
Cambodians, like other immigrant groups, settled where there was economic access to start their lives, as well as a potential sense of community. The Greater Boston area became such a place for them since the 80s and has the second largest Cambodian population outside Cambodia. However, there are merely a handful of Christians. Thus the Cambodian community is a mission field, in desperate need of enabled, equipped, and supported workers. In this issue, we take a look at Cambodian Christians in Metro Boston, particularly Lowell, Massachusetts, as a way to better understand what God is doing among Cambodian Christians across New England.
Be sure to check out additional resources at the end of the article for futher study. As always, we welcome your feedback!
The following article is an expanded version of what was originally published in New England’s Book of Acts in 2007. In preparation for The Intercultural Leadership Consultation in October of 2007, the Emmanuel Gospel Center collaborated with various groups within the church to compile stories, articles and resources from numerous people groups and ministries that help tell the story of what God is doing in New England. For some groups we updated and expanded reports that were written for the previous Multicultural Consultation of 2002. For other groups not covered in 2002, we opened a new chapter that we hope will continue to grow. As in the 2002, Boston’s Book of Acts, the 2007 New England’s Book of Acts cannot contain every thing but rather compiles key stories and articles of the ongoing work of God through a sampling of the ethnic and immigrant churches of Greater Boston from 1965 to 2007.
Khmer or Cambodian Christians live in many parts of the world. I would categorize them into two groups, the “national Cambodian Christian” and the “expatriate Cambodian Christian.” Some would call these groups “the national Khmer Christian” and “the international Khmer Christian.”
The historical roots of the present situation can be traced back to the period right after the reign of the Khmer Rouge Regime (1975-1979). In 1979 many Cambodians fled the country for their lives, seeking stability and peace. The refugee camps in Thailand became their home for many years. Along with the UNHCR (United Nations High Commissioner for Refugees), some Christian NGOs and missionaries were servicing refugee with many various needs. Many Cambodians became Christians at that time.
Some Cambodian Christians were repatriated to a third country, where they could form their churches or join existing denominations. Those who stayed have returned to Cambodia during the peace plan of the United Nations Transitional Authority (UNTAC, 1992-93). In Cambodia, during the peace settlement led by the UN (UNTAC), the Cambodian government guaranteed religious freedom in the Cambodian Constitution. Cambodian Christians have the right to exercise their faith as other religious groups do in the country. The Cambodian Church now exists in various part parts of the United States, Canada, Australia, France, New Zealand, and Japan). There are an estimated 100 Christian organizations or denominations that operate freely throughout the country and include approximately 2,400 churches (US Department of State, report 2005).
The Far Eastern Broadcasting Corporation (FEBC) and the Evangelical Fellowship of Cambodia (EFC) reported that there are approximately 700,000 Christians in the country. This total is not counting children. Some would estimate that there are as high as one million Christians.
—Pastor Amra Phou and staff
| 1923 | -First missionaries came to Cambodia (Christianity now mushrooming in Cambodia as a result of interaction with US) |
| 1981 | -Cambodians started coming to US -Ratha Nyem was the 1st pastor of the first Cambodian church, in Revere |
| 1983 | -Cambodian Fellowship began at Eliot Presbyterian. It sponsored many Cambodians |
| 1987 | -O.B. O’Brien started Cambodian Evangelical Church (CEC), using leaders from Revere and Eliot, including Lea, wife of Sephannah Reach -Lowell Mission Church begun by Rev. Ken Gordon and his wife Rhea, with some involvement by Raymond Lee -Cambodian Christian Church planted by Rinn Sim |
| 1993 | -Joe Kong came to CEC |
| 2000 | -Christian Cambodian American Fellowship formed |
During the Intercultural Leadership Consultation of 2008, Massachusetts, Rhode Island, and Connecticut all reported having Cambodian churches. Given that the Greater Boston area has the second largest Cambodian population outside Cambodia, it makes sense that Cambodian churches are being planted across New England. Boston, Lowell, Lynn, Revere, Attleboro, and Fitchburg are just some of the cities in Metro Boston where Cambodian Christians are planting churches and developing ministries. By looking at Lowell, Massachusetts, which reports the highest number of Cambodian churches, we can start to get a sense of what is happening within the Cambodian Christian Community across New England (also see http://www.egc.org/research/issue_30.html).
Cambodians, like other immigrant groups, settled into areas where there was economic access to start their lives, as well as places where they could find a sense of community. Initially Lowell was one of the federally designated cities for Cambodian settlement, and later many Cambodians came here in secondary migration to join the strong community that had developed. Thus, Lowell and the Greater Boston area became one of the two largest centers of Cambodian Americans.
According to the 2000 census, the overall population of Lowell was 106,167. The population of Lowell has been increasing slowly during the 1990s and was projected to increase by about 5,000 (or 5%) between 1998 and 2003. However, according to The U.S. Census American Community Survey, the population may have declined since 2000. In general Lowell has successfully revitalized itself from a declining industrial city to a city building on its history and moving into high technology. The city is the home of one of the major campuses of the University of Massachusetts, which is quite involved in the community. Although Lowell’s Cambodian population is the largest group, there are a number of other important ethnic groups. Lowell has the sixth largest Hispanic population in Massachusetts, including the second highest number of Colombians in the state. The city also has a strong Laotian and Chinese population, and the third largest Vietnamese population, after Boston and Worcester. After Boston and Cambridge, Lowell has the largest Asian Indian population (1249). A significant number of Lowell residents speak Portuguese in the home (3991), and also a large number have Portuguese ancestry. Some of these people are recent Brazilian immigrants. Our research also discovered many African immigrants and several African churches.
Lowell’s Asian Pacific population increased by about 450% during the 1980s. This increase was related to the fact that the Boston area became one of twelve “cluster communities” designated by the federal government in the early 1980s to receive Cambodian refugees. This reflects the general pattern of refugee immigration to the U. S. from Cambodia. The number of official Cambodian refugees to the U.S. was large until 1986, when it decreased considerably until 1990. Many Cambodians in Lowell settled first in other parts of the United States, and later migrated there to join relatives or friends and to find better jobs. This secondary migration maintained the growth of the Cambodian community in Lowell. As a result, Lowell has the second largest Cambodian community in the U.S. after Long Beach, California.
The 1990 census significantly undercounted the number of Cambodians and Southeast Asians. For example, the 1990 U.S. Census counted 11,549 Asians in Lowell, including 6,296 Cambodians. In talking with a variety of people, we found estimates of the current Lowell Cambodian population of 16,000; 18,000; 25,000; 30,000 and up to 35,000. Although it would be difficult to evaluate the accuracy of these estimates without additional information on the methodology of the estimates, it does seem reasonable to conclude that the Cambodian population is much higher now than the 1990 census count.
After 1990, the number of officially recognized refugees from Cambodia to the U.S. dropped to a trickle. However, the Cambodian population of Lowell continued to increase through births, internal migration, and other immigration. The Asian population was projected to grow by about 2600 persons between 1998-2003. This increase represents the largest amount and the largest proportionate increase of any ethnic group.
A significant number of Asians in Lowell are struggling economically. Most of the area’s Khmer came in the third wave of immigration. Many were from farming backgrounds and had lower levels of education than those who came to the U. S. in the first wave of immigration. As time went on, many middle class people were killed or died during Pol Pot’s rule in Cambodia. The transition from the rural, violence-torn countryside of Cambodia to the urban American culture of Lowell has been a difficult social and economic struggle for Khmer refugees. According to the 1990 Census, “the per capita income of Asian Pacific Americans was less than one-half that of whites.” In general there were higher percentages of Asians in the lower income categories than the overall population. Asians under 18 years old were much more likely to be living in poverty than whites under 18. Many households have worked several jobs and have combined incomes to survive and make progress economically. Thus, while per capita income is low, some Asian families have attained higher household incomes through hard work and cooperative efforts.
Lowell has a number of Cambodian congregations and ministries. Among these are the Jerusalem Evangelical Church, led by Pastor Khor Sang Hean; the Lowell Cambodian Baptist Church led by Pastor Samoeun Hor; the Calvary Baptist Church led by Pastor Sovandy Peter Sahr; the Eliot Church led by Rev. Thysan Sam (partly Cambodian); the Lowell Missions Church/Youth Ministry led by Ken and Rhea Gordon; St. Patrick’s Catholic Church with An Ross (Peter) as the permanent Cambodian deacon; Lowell Cambodian Christian Church led by Pastor Rinn Sim; and the Cambodian Seventh Day Adventist Church led by Pastor Kim Suk. In addition to the churches in Lowell, there are three churches in Lynn and one in Revere. Rev. Chum Bou has initiated various ministries, Bible studies, and cooperative efforts. Another influential New England Cambodian networker is Pastor Amra Phou of the Asia Evangelical Church of Connecticut.
Cambodian churches have made good progress in getting together for inter-church events. Several years ago, about five Cambodian churches got together. More recently eleven churches got together during the Easter season for a service on the seven last words of Christ. Some inter-church events include gathering people from twelve churches for a combined Christian picnic. Several years ago, eleven Cambodian churches rented a Bible camp and held a combined family retreat which drew over 250 people. At this retreat, 22 people came from Montreal as well. The churches have worked together to buy 24 acres of land where they have since developed a camp and retreat center facility. This Camp Promise Land retreat center now has several buildings and will be even more useful for family retreats and events. This is located one and one-half hours from Albany, N.Y. Rev. Soty Trang and Pastor Amra Phou of Connecticut have led this effort and other networking events. The increased networking of Cambodian churches has potential to bring together Cambodian Christians from all over New England, from Canada, from New Jersey, and New York.
The Cambodian churches in greater Boston are also involved in mission efforts in Cambodia. They have organized Cambodia New Life Ministries, and they support its full time field coordinator in Cambodia. Rev. Chum Bou has played a role in starting three new churches in Cambodia. Cambodians in greater Boston have supported eight students as they have attended Bible school. There are five Bible schools in Cambodia, one of which is a boarding school. Two of the schools are very fundamental. One school is sponsored by the Assemblies of God denomination. Several students they have supported have graduated.
Training for Cambodian Christians here has included a theological education by extension course using a Cambodian translation of the programmed texts developed by the Christian Missionary Alliance (and also used by Boston’s URBACAD Bible institute). Rev. Chum Bou was involved in organizing this course and Rev. C.M. Titus helped teach it. A few Cambodian leaders have received training through Gordon Conwell Theological Seminary and its Center for Urban Ministerial Education (CUME). Recently CUME has offered courses in Khmer for Cambodian students. Since the numbers involved in these courses is relatively small, there is a need for additional training and education for Cambodian Christians.
Cambodians here also have a concern for the teenagers in Cambodia. In some places teenagers work 60-70 hours per week and make only $45 per month. These young people live in overcrowded conditions with 30 people per house. This concentration of young people could also be an opportunity to reach many with the Gospel in one place. Although Cambodian Christians in greater Boston are concerned about strengthening their own churches and training leadership, they also have a strong desire to spread the Gospel in Cambodia and to help the churches there.
Our initial research indicates that the Cambodian churches have increasingly been gathering for inter-church activities and collaborative projects. The Christian leaders have some needs for additional ministry education for themselves and for the next generation of potential leaders of the Cambodian church. The churches also have some needs in the area of youth and children’s ministries.
This ministry, in cooperation with the Christian Cambodian American Fellowship and Emmanuel Gospel Center, is led by PoSan Ung. Since 2000, PoSan’s ministry has extended to church leaders of the Cambodian Christian community from New England to Phnom Penh, Cambodia, the land of his birth. Having lived through the Cambodian Holocaust and grown up directly as a Cambodian refugee, PoSan is uniquely in touch with the Cambodian experience. He survived the Killing Fields, and now he wants to make known the Living Fields by lifting up the name of Jesus Christ. At present there are four major dimensions of this ministry.
After over a century as a traditional New England congregation, Eliot Presbyterian Church began a multicultural ministry in the 1980s under the leadership of Rev. Joyce Adam, assisted by Rev. Steven Stager (a graduate of Gordon Conwell Theological Seminary), along with "special service rendered by a remarkable church lady, Elizabeth Boggs, who essentially became the 'mother figure' to this Cambodian community," describes Rev. David Malone, a former Eliot pastor. The church reached out to refugees who came to Lowell fleeing the Killing Fields of Pol Pot’s Cambodia. Introduced to Christianity in refugee camps, these weary souls felt safe in a church. They trusted the church’s mission to provide them with friendship, shelter, food, ESL, and acculturation in addition to a Sunday worship service. Over time, the “strangers” the church welcomed established new lives in Lowell and became increasingly involved at Eliot. They formed a choir, singing hymns in Khmer. They were ordained as Deacons, taught Sunday school, served on committees, and became Elders. Three are now Presbyterian Church in the United States of America (PCUSA) leaders at the national level, serving on the Advisory Committee on Southeast Asian Ministries. The Cambodians appreciate learning, through worship and participation, about what it means to be a Christian and how to pass their faith on to their children. They meet on Friday evenings for prayer and support and on Sunday mornings for Bible study before Worship. On April 15, 2007, the Rev. Thysan Sam, once a Buddhist monk, and a ten-year member of Eliot, was ordained at Eliot as a minister of the word and sacrament. He is the second Cambodian to become a Presbyterian minister. He is a leader in the National Presbyterian Cambodian Council, the National Asian Presbyterian Council, and the Steering Committee of Southeast Asian Ministries. Cambodians now make up one-third of the church’s membership.
Eliot Presbyterian Church was also a key part of the beginnings of Lowell Mission Church, which was founded by the Rev. Ken Gordon and his wife, Rhea, after they moved to Lowell as a result of feeling called to Cambodian ministry. They first made contact with the community through Eliot, where Cambodian Christian neighbors took them to worship, says Rev. Malone. He adds:
"Eliot provided the first space for this ministry, helped develop initial connections, and, when their building later burned, provided space again for their ministry to grow. It was an interesting collaboration between an Assembly of God ministry and a Presbyterian Church USA ministry - not a usual pairing. What the Gordons have done in developing a youth-focused Christian ministry among Cambodian youth - many of them in gangs - is a remarkable story that needs to be told. I compare it to the similar ministry among Dominican teens led by the Rev. Isaias Rivera at Tabernaculo Adoracion y Musica, a Presbyterian Church USA ministry located in an old German Presbyterian church building in Lawrence."
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Sources: www.cambodianchristian.com, www.cmalliance.org, & www.cambodianministry.org
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Resources on Cambodia
- Adeney, Miriam. “Christians Face Uncertain Future in Cambodia.” Christianity Today, 3 November 1989, 48.
- Bankston, Carl L, III. “Cambodian Americans.” Multicultural America
www.everyculture.com/multi/Bu-Dr//Cambodian-Americans.html
- Booxbaum, Ronnie J. “The Fabric of Cambodian Life: Sarongs at Home, Dungarees at Work.” Ph. D. diss., University of Amherst, 1995.
This thesis studies the social life and customs of Cambodians in Massachusetts.
- Carlton, R. Bruce. Amazing Grace: Lessons on Church Planting Movements from Cambodia. Chennai, India: Mission Educational Books, 2000. 2nd ed. - S.I.: Radical Obedience Pubs., 2004.
- Chan, Sucheng, ed. Not Just Victims: Conversations with Cambodian Community Leaders in the U.S. Interviews by Audrey U. Kim. In the Asian American Experience Series ed. by Roger Daniels. Chicago: University of Illinois Press, 2003.
Includes chapters on Massachusetts Cambodian experiences.
- Chandler, David P. A History of Cambodia. 4th ed. Philadelphia: Perseus Books Group, Westview Press, 2007.
- Chigas, George, editor & translator. Resolute Heart: Selected Writing from Lowell’s Cambodian Community. Miller’s Falls, Mass.: G. Chigas, 1994.
Literary contributions from the community in Khmer, translated into English.
- Cormack, Don. Killing Fields, Living Fields: An Unfinished Portrait of the Cambodian Church that Would Not Die. Grand Rapids, Mich.: Monarch Books, 2001; Singapore: OMF Books, 2001.
- Douglas, Thomas J. “Changing Religious Practices Among Cambodian Immigrants in Long Beach and Seattle.” In Immigrant Faiths: Transforming Religious Life in America, ed. Leonard, Karen, Alex Stepick, Manuel A. Vasquez, and Jennifer Holdaway. 123-141. New York: Altamira Press, 2005.
- Ebihara, May M., Carol A. Mortlandm, and Judy Ledgerwood, eds. Cambodian Culture Since 1975: Homeland and Exile. Ithaca, New York: Cornell University Press, 1994.
- Gern, Wolfgang. “Cambodia.” In Encyclopedia of Christianity. Vol. 1., ed. by Erwin Fahlbusch, Geoffrey W. Bromiley, et al. Grand Rapids, Mich.: Eerdmans, 1998.
- Gordon, Ken. “Ministering to Southeast Asian Youth.” In City Lights: Ministry Essentials for Reaching Urban Youth, ed. Scott Larson and Karen Free, 66-73. Loveland, Col.: Group Books, 2003.
- Graff, Nancy Price, and Ridhard Howard (photography). Where the River Runs: A Portrait of a Refugee Family. 1993.
The dreams and difficulties of a Boston-area Cambodian family are documented in words and photos.
- Hansen, Anne R. “Crossing the River: The Secularization of the Khmer Religious Worldview.” M.A. thesis, Harvard Divinity School, 1988.
- Hein, Jeremy. Ethnic Origins: The Adaptation of Cambodian and Hmong Refugees in Four American Cities. New York: Russell Sage Foundation Publications, 2006.
- Higgins, James, and Joan Ross. Southeast Asians: A New Beginning in Lowell. Lowell, Mass.: Mill Town Graphics, 1986. (In Khmer, English, Laotian, and Vietnamese).
The extensive forward by Dith Pran gives helpful background history of Cambodia, the immigration, and resettlement. The rest of the book is a photographic essay with commentary portraying family, religious, educational, and cultural themes of life of the Cambodians, Laotians, and Vietnamese in Lowell.
- Him, Chanrithy. When Broken Glass Floats: Growing Up Under the Khmer Rouge. New York: W. W. Norton, 2000.
A first person account of a young woman coming of age in Cambodia as her family members were murdered or died under the brutal Khmer Rouge regime. Written with literary eloquence, this true story has moments of warmth and grace as well as times of suffering and horror.
- Hsieh, Camulla Chun-pai. Remaining Buddhist or Becoming Christian: Khmer Refugees’ Religious Participation in Providence, Rhode Island. Newington, Conn.: Kmer Studies Institute, 1988.
A book dealing with the religious concerns of Cambodian immigrants in New England, especially Christian conversion.
- Institute for Asian Studies, University of Massachusetts, Boston. “Asian Pacific Americans in Lowell,” 1995.
Although this is the most detailed demographic analysis of Asians in Lowell, one must keep in mind the report’s own statement, “Linguistic, cultural, and other barriers contributed to an undercounting of Asian Pacific Americans in the 1990’s census” (p.8). This report features numerous graphs and tables on age, income, employment, education, and housing.
- Jeffrey, Paul. “Forgetting Pol Pot: Cambodia’s Crisis of Memory.” Christian Century, 13 December 2005, 8-9.
- Olsen, Ted. “Some Cambodians Lose Interest in American Churches.” Christianity Today, 8 December 1997, 56.
- Omanson, Roger L. “New Translation, New Beginning: Christians in Cambodia.” Christian Century, 3 November 1993, 1079-80.
- Phan, Peter C. “Christianity in Indochina.” In World Christianities: C. 1815-1914, ed. Sheridan Gilley and Brian Stanley, 513-527, esp. 523 ff. Cambridge, England: Cambridge University Press, 2006.
- Ratliff, Sharon K. Caring for Cambodian Americans: A Multidisciplinary Resource for Helping Professions (Asian Americans): Reconceptualizing Culture, History, Politics. Garland, 1997.
The book is a unique and helpful resource for those providing social services for Cambodians. It presents comprehensive and comparative information on Cambodian culture and the changes and challenges in adapting to American life. The book also gives significant coverage to religious beliefs, ethics, and values.
- Rice, Jim. “Back to the Killing Fields.” Sojourners, 18 November 1989, 5-6.
- Smith-Hefner, Nancy Joan. “Ethnicity and the Force of Faith: Christian Conversion Among Khmer Refugees.” Anthropological Quarterly 67, no. 1 (Jan. 1994): 24-38.
This article studies the Christian conversion of Khmer refugees in metropolitan Boston. It looks at some of the reasons related to conversion, as well as why fewer Khmer have converted than Hmong. The study contrasts Buddhist and evangelical Christian Cambodian Americans. The Christian churches have involved youth more than Buddhists, and have provided opportunities which have helped them educationally as well as socially and spiritually. This article also looks at conversion and Khmer cultural identity.
- ______. Khmer American: Identity and Moral Education in a Diasporic Community. Berkeley : University of California Press, 1999.
Smith-Hefner studies the socialization process and discusses the perspective of those trying to preserve Khmer culture and Buddhism. The book deals with morality, identity, and education. “Based on long-term research among Cambodians residing in Metropolitan Boston, this rich ethnography provides a vivid portrait of the challenges facing Khmer American culture.”
- Szymusiak, Molyda, and Jane Hamilton-Merritt. The Stones Cry Out: A Cambodian Childhood, 1975-1980. Translated by Linda Coverdale. Vietnam Era Classics Series. Bloomington, Ind.: Indiana University Press, 1986. Paperback ed., 1999.
Molyda (her adoptive name) was the twelve year old daughter of a high Cambodian official in Phnom Penh in 1975 when Khmer Rouge took power. This is a powerful memoir of her experiences which reflect the sufferings of thousands of others.
- Turnipseed, R. Lawrence, and Faye Wilson. New Life on the Mekong: Vietnam, Cambodia and Laos. New York: General Board of Global Ministries, United Methodist Church, 2001.
- Ungar, Sanford J. First Blood: The New American Immigrant. New York: Simon & Schuster, 1985. See pages 71-85.
Chapter 3 of Ungar’s book describes the role of Rev. Nick Granitsas and the Revere Congregational Church in the role of resettlement of over 200 Southeast Asians. The book also covers the problems and prejudices faced by Cambodians as they settled in an old New England post-industrial city.
- Welaratna, Usha. Beyond the Killing Fields: Voices of Nine Cambodian Survivors in America. Stanford, Calif.: Stanford University Press, 1994.
In interview format, the author presents the story of nine Cambodian refugees from before the time of the Khmer Rouge through their risk-filled journeys to the United States.
Websites & Organizations
- Cambodian American National Council (CANC)
The Cambodian American National Council is a US-based grassroots, non-profit, non-governmental organization committed to provide professional services for the promotion and support of leadership and development in the Cambodian communities, within and without, the US.
CANC also functions as the focal point for coordination, information dissemination, input, advocacy and provision of technical assistance for all Cambodians, individuals and organizations, to enhance their capacity in the provision of services to the Cambodian people and the reconstruction of their homeland.
- CambodianChristian.Org
CambodianChristian.Org is a web resource center, a place for Khmer Christians and friends to connect, to provide identity and to share resources.
CambodianChristian.org is a partnership ministry, with the endorsements of many Cambodian Churches and ministries of various denominations. Asian Evangelical Church is the head start and the main supporter. It is a non-profit website. CambodianChristian.org continues to be the central resource center of Khmer Christian communities for everyone around the world. The website has an average of 20,000 unique hits per month.
‘Living Fields’, the ministry of Pastor PoSan Ung, serves the Cambodian community in Greater Boston and beyond.
Pastor PoSan Ung is a missionary with the Emmanuel Gospel Center (EGC) in Boston. He has been examined and approved both by EGC and the Christian Cambodian American Fellowship (CCAF). Within the past decade PoSan has served as the youth pastor for the Attleboro Cambodian Evangelical Church (1994-95) and afterward for the Tremont Temple Baptist Church Cambodian Fellowship (1996-97), as the English-ministry pastor for the Revere Cambodian Evangelical Church (1997) and as a church planter for New Covenant Presbyterian Church (1997-2000). Since 2000, PoSan's ministry extends to church leaders of the Cambodian Christian community from New England to Phnom Penh, Cambodia, the land of his birth.
Having lived through the Cambodian Holocaust and grown up directly as a Cambodian refugee, PoSan Ung is uniquely in touch with the Cambodian experience. He survived the Killing Fields, and now he wants to make known the Living Fields by lifting up the Name of Christ Jesus.
For more on Living Fields Church, check out their website at www.livingfields.org. Be sure to check out their photo gallery!
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