_________. AAFC: Asian American feminism is an ever-evolving practice — it’s about constantly learning and growing, and challenging ourselves to think and act critically through our own positionalities to address the hydra that is white supremacy, anti-Blackness, capitalism, settler colonialism, and xenophobia. How women’s identity is constructed through two opposite narratives—as victims of imperialism and all ensuing social and political problems in Asia, and as the heroine fighting for national purity—is revealed when Wong deploys, as a hermeneutic lens, Kadiatu Kanneh and Partha Chatterjee’s ’s critique of national/istic identity in the third world. Gender and Society promotes feminist scholarship and the social scientific study of gender. This open access article may be used, reproduced, distributed, and displayed for personal study, teaching, and research and scholarship, provided that you retain with the article its title, the name of the author(s), a reference to these Terms of Use, and any copyright notice included on the original. Gender, race, class, and culture all influenced the relative lack of participation of Asian American women in the mainstream feminist movement in the United States. Wong asserts the necessity of an alternative theological formulation in Asian feminist theological discourse that goes beyond the Asian-versus-western dichotomy. There is a huge transition and development in the third stage that occurs in the twilight years of the twentieth century and the dawn of the twenty-first century. I was reminded again that, in this world, there are men who see my face and the faces of my mothers, aunts, sisters, cousins, and immediately assume we are meek and obedient (or … Cleveland: Pilgrim Press, 2000. from the “who” question, who is Asian? “Who/What Is Asian? Most inspired by the effort to contextualize theology, the book postulates shared experiences by Third World women of struggles caused by collective realities of the history of centuries of rooted colonialism and missionary paternalism. Thus, on the one hand, Asian feminist theologians have kept their focus on maintaining clear differences in Asian women’s identity; on the other, they have continued to assert their unity as Third World women in terms of their common struggles with poverty. ________. Louisville: Westminster John Knox, 2005. “South Asian Feminisms is a timely addition to the existing scholarship regarding feminist endeavors on the ground in South Asia, as well as the theoretical work that has emerged from engaging with particular South Asian sites, be they historical archives or … Sara Miller McCune founded SAGE Publishing in 1965 to support the dissemination of usable knowledge and educate a global community. Feminism without Borders: Decolonizing Theory, Practicing Solidarity. The difference is that western feminism is constituted by rich, white western women who already have all the privileges in the world and lobby for more privileges for themselves. ________. New York: P. Lang, 2002. Struggle to Be the Sun Again: Introducing Asian Women’s Theology. Casting Stones: Prostitution and. Multiracial feminism refers most often to the feminisms of Black/African American, Latina/ Chicana, Native American, and Asian American women; however, it includes the voices of anti racist white women and of all women of color including East Indian women, Arab women, mixed race women, and women of color not from the United States. Minneapolis: Augsburg Fortress, 1996. Last night, she scheduled a Twitter hashtag to open a conversation about Asian-American feminism. “Interstitial Integrity: Reflections toward an Asian American Woman’s Theology.” In Introduction to Christian Theology Today: Contemporary North American Perspectives, edited by Roger A. Badham, 183-95. [page needed] It began as a movement in American law schools in the mid- to late 1980s as a reworking of critical legal theory on race issues.As the word "critical" suggests, both theoretical … what is Asian? Although conscious of the significant contribution of poststructuralist theories in destabilizing essentialism, especially in terms of the notion of the “subject,” Kwok is less intrigued by them because there is a lack of concern in them regarding the interrogation of racial prejudice. For discussions of the "new" Asian American feminism, see Karin Aguilar-San Juan, "Foreword: Breathing Fire, Confronting Power, and Other Necessary Acts of Resistance," in Dragon Ladies, ix-xi; Alethea Vip, "Two Movements in One," Asianweek (28 Mar. Report Save. The experiences of the Garden as ambiguous and complex are a plentiful source of inspiration for feminist theology. This essay probes the diverse foci, contents, and methodologies that have been involved in the development of Asian feminist theology, with each of the three categories discussing three different stages of content and focus. FEMINIST THEOLOGY. Russell, Letty M. et al.ed. Unlike other Asian women theologians who identify themselves as Asian, Joh draws on her multiple positionalities as Korean/American which means living on the boundaries of multiple contexts in which one’s identity, as split identity, is fluid, shifting, and engaged in constant negotiation. Asian American Feminist Collective. Menu. The poor woman: a critical analysis of Asian theology and contemporary Chinese fiction by women. Asian American feminism, politics, and pop culture. __________. ment. “Out of Places: Asian Feminist Theology of Dislocation.” In Out of Place: Doing Theology on the Crosscultural Brink, edited by Jione Havea and Clive Pearson, 105-128. Williams, Delores S. Sisters Struggling in the Spirit: A Women of Color Theological Anthology. : A Postcolonial Theological Reading of Orientalism and Neo-Orientalism.” In Postcolonial Theologies: Divinity and Empire, edited by Catherine Keller, Michael Nausner, and Mayra Rivera, 100-117. Braidotti, Rosi. 2). London: Zed, 1989. Asian American Feminisms and Women of Color Politics brings together groundbreaking essays that speak to the relationship between Asian American feminisms, feminist of color work, and transnational feminist scholarship. 2. Louisville: Westminster John Knox, 2007. The American writer and activist penned The Feminine Mystique in 1963, which is often credited for sparking the second wave of feminism that began in the '60s and '70s. Heart of the Cross: A Postcolonial Christology. JSTOR®, the JSTOR logo, JPASS®, Artstor®, Reveal Digital™ and ITHAKA® are registered trademarks of ITHAKA. This is freelance writer Suey Park, an advocate for the Asian-American feminist and queer communities. Emphasizing sociopolitical and cultural behaviors, this collection provides broad insight into the diverse experiences and perspectives of Korean American women in the light of feminism. Han-pu-ri, the methodology of Korean feminist theology embraces three aspects: the process of listening to women’s stories of oppression, the process of analyzing the social, cultural, and religious structures that cause women’s oppression, and the process of engaging in theological reflections on such experience (“Han-pu-ri: Doing Theology from Korean Women’s Perspective” 135-146). My research focuses on collective Asian/American politics, building solidarities, and the role of digital technologies in shaping racial politics—one of my current projects has been using archival research to trace out a genealogy of women of color feminist networks, coalitions, and alliances, which has helped me also think a lot about the past, present, and future of Asian American feminism. They represent themselves as exclusively Christian, and their theology is Christocentric. Unlike female theologians from other parts of the world who name their theologies differently from (white) feminist Theology—womanist theology (by African-American women), mujerista theology (by Hispanic women in the United States)— etc., women theologians from Asia do not categorize their theologies in any way other than Asian feminist theology. Philadelphia: Westminster Press, 1988. It has been quite a journey to find an organization in Asia that is totally non-governmental as well as working for women’s rights. Between 1970 and 1980, a Chicana feminist movement developed in the United States that addressed the specific issues that affected Chicanas as women of color. An intellectual development with profound spiritual, psychological, and political implications, it shares with Christian theology in general the classic aim of "faith seeking understanding," but is distinguished by two … Grace Ji-Sun Kim, The Grace of Sophia: A Korean North American Women’s Christology, 2002; Hee An Choi, Korean Women and God: Experiencing God in a Multi-religious Colonial Context, 2005; Wonhee Anne Joh. Shiva, Vandana. Following its black and Latino counterparts, the Asian-American movement evolved out of the antiwar and student movements and, somewhat more distantly, the civil rights movement. Along with Braidotti’s work, Asian feminist theology can deepen their discourse on identity politics and the dilemma of “speaking as” Asian women while being aware of that the “subject women is not a monolithic essence, defined once and for all, but rather the site of multiple, complex and potentially contradictory sets of experiences, defined by overlapping variables such as class, race, age, lifestyle, sexual preference” (Nomadic Subject: Embodiment and Sexual Difference in Contemporary Feminist Theory 1994: 25). In the first stage of feminist Asian theology, constructing “Asianness” as a collective identity for Asian women as different from that of Western women was the most significant agenda in the context of decolonization of Asia after the Second World War. Space & Asian American Feminism. Joh transfers the notion of “abjection”—established by feminist psychoanalyst, Julia Kristeva—in terms of the horror and the power of the abject, into her discourse of postcolonial Christology, making it especially productive in terms of the “double-gesture” of the cross—the horror of han, and the power of jeong that signifies the paradoxical ambiguity of the cross. Check out using a credit card or bank account with. While Asian feminist theology in the second stage theologically reflects violence and oppression of women in their own patriarchal cultures by critical probing their own context, Asian American feminist theologian, Rita Nakashima Brock in her collaborative work with Susan Brooks Thistlethwaite, Casting Stone: Prostitution and Liberation In Asia and The United States, looks at the oppression of Asian women in colonial and neo-colonial contexts, focusing on the sex industry resulting from the entanglement of patriarchal Asian cultures with colonial/neo-colonial histories. government. The Grace of Sophia: A Korean North American Women’s Christology. Gender and Society publishes theoretically engaged and methodologically rigorous articles that make original contributions to gender theory. Unlike in the two previous stages, in which feminist theologians identify themselves primarily as Asian, in this stage, theologians, who specifically locate themselves as Asian American, appear (e.g. Liberation in Asia and the United States. These are the people who by definition cannot rule, whose actions can try to subvert the hierarchy but cannot change it or overthrow it. As a political grouping that amalgamates African-American, Asian-American, Latina and Native American women, ‘Women of Colour’ broaches and re-evaluates the notion of Black feminism and necessarily includes within itself urgent questions of cultural, racial and social affiliation. Each reflective essay is unified with the others by the pervasive image of the “Garden”—a profound repository of the inheritance(s) and oppressed lives of their mothers and grandmothers. Disturbingly, Rodger’s sex-based definition of masculinity was not unique: it is a definition prevalent throughout American popular culture, and one embraced by the Asian American community, too. Asian/American feminism is an ever-evolving practice that seeks to address the multi-dimensional ways Asian/American people confront systems of power at the intersections of race, gender, class, sexuality, religion, disability, migration … The term ‘Black’ is radically unstable and is applied to various, related political positions. The Asian American Feminist Collective is a New York-based nonprofit organization centered on intersectionality. Wong, Wai-Ching Angela. Grace Lee Boggs — an Asian American intersectional feminist — died at the age of 100 on October 5, 2015, in Detriot, where she spent much of … SAGE is a leading international provider of innovative, high-quality content publishing more than 900 journals and over 800 new books each year, spanning a wide range of subject areas. Diverse studies focusing on a specific topic in traditional theological categories begin to appear in book length publications, even though Christology is still preferred, e.g. In this book, psychological analysis, in particular, is an important methodological foundation for divulging psychological elements in exploiters such as pimps and psychological trauma embedded in prostitutes, yet carrying different results from the West. In the second stage, Asian feminist theologians focused on the relationship of their experiences to their own traditions while keeping the same methodological emphasis on women’s lived experiences and the necessity of unity that the first stage had sought. Furthermore, in order to contextualize Asian women’s different religious traditions, comparative feminist studies are further needed in terms of the fact that those studies are relatively lacking in the Asian theological academy. Gender and Society London & New York: SPCK & Orbis Press, 1994. Beyond Bonding: A Third World Women’s Theological Journey. Conscious of the fact that the prostitute—who is at the core of the sex industry—is not a participant in private transaction but a marker of “massive symptom of deeper societal problems,” (8) Brock and Thistlethwaite investigate central issues that stimulate the growth of the sex industry such as economics, culture, international politics, race, and law in interdisciplinary approaches. Vietnamese American women, for example, made 67 cents for every dollar white men made last year and Cambodian American women made 57 cents. Durham & London: Duke University Press, 2003. With support from the Women’s Commission of EATWOT, regional and international gatherings began to be held to organize Asian women theologians’ networks. She finds the ideal of liberated Asian women in Mary, the mother of Jesus, who was the first fully liberated human being while giving her life for God (ch. To Julie Kim, founding member of the Asian American Feminist Collective , Asian American feminism is a framework she often refers to and that she aims to cultivate with the Asian American Feminist Collective initiative. Being fully aware of ‘otherness’ in women, Katoppo reflects on the reality of Indonesian women as slaves and sex objects. King, Ursula. Being aware of the fact that women’s voices have been silenced in patriarchal societies, giving voice to the personal stories of mothers or grandmothers, itself, becomes essential in doing theology. Even as Asian feminist theology in the third stage is involved with diverse theories, postcolonial theory, in particular, has been a significant methodological foundation because Asian feminist theologians are conscious of current theological contexts of the complexities of race, culture, ethnicity, and sexuality in a globalized world marked by transnational and pan-ethnic experiences. Black American Feminism: A Multidisciplinary Bibliography Compiled by Sherri Barnes, librarian at UC Santa Barbara, this site includes citations from the 19th century to the present on Black American Feminism in a wide array of disciplines. Their homepage starts with a strong statement: “Asian/American feminism is an ever-evolving practice that seeks to address the multi-dimensional ways Asian/American people confront systems of power at the … Compassionate and Free: An Asian Woman’s Theology. The Jesus of Asian Women: Women From The Margins. option. Asian/American feminism is an ever-evolving practice that seeks to address the multi-dimensional ways Asian/American people confront systems of power at the intersections of race, gender, class, sexuality, religion, disability, migration history, citizenship and immigration status. UK & New York: Cambridge University Press, 2008. Learn vocabulary, terms, and more with flashcards, games, and other study tools. Paying attention to Chandra Talpade Mohanty’s critique of construction of Third World women in terms of “a singular monolithic subject in contrast to First World feminists” (“Under Western Eyes: Feminist Women and the Politics of Feminism,” 1991: 51-80), Wong articulates the limitation of the monolithic representation of Asian women in the figure of “the poor women” who are involved in the narratives of suffering and liberation; this figure represents Asian women as a uniform group and oversimplifies or romanticizes Asian women’s experiences. This collection, featuring work by both senior and rising scholars, considers topics including the politics of visibility, histories of Asian American … This article describes the development of Chicana feminism and compares it with Asian American and Black feminism, which faced similar problems. Although some Asian American women have partici- pated in social movements within their communities or in the larger society, building ties with white feminists and other women of color is a recent phenomenon for Asian American women. Is Orientalism racist? Asian Feminist Theology. An attempt to trace the meanings that surround and inform this term involves an engagement with its geographical, cultural and political indeterminacies, with its reliance on context and time. The Birth of Chinese Feminism: Essential Texts in Transnational Theory is less a broad collection of essays than it is a well-argued case for the transnational and radical origins of Chinese feminism.MCLC In resuscitating He-Yin Zhen's work, [the editors and translators] have produced a volume that challenges long-established views about the birth of Chinee feminism and … During this period, Asian feminist theologians contemplated their experiences and contexts of cultural and social plurality in Asia by critically investigating their indigenous cultures and religions with a feminist consciousness. “Han-pu-ri”: Doing Theology from Korean Women’s Perspective.” In We Dare to Dream: Doing Theology as Asian Women, edited byVirginia Fabella and Sun Ai Lee, 135-146. The work of these three and other Black women shows how Black community politics laid the foundation for social justice toward sexism from Black men, marginalization from White feminists, and disenfranchisement under White male privilege 2 . SAGE remains majority owned by our founder and after her lifetime will become owned by a charitable trust that secures the company’s continued independence. Drawing on postcolonial theorists, Edward Said, Homi K. Bhabha, Gayatri C. Spivak, and Trinh Minh-Ha, in her essay, “Who/What is Asian? Read your article online and download the PDF from your email or your account. Kwok Pui-lan’s study, Postcolonial Imagination and Feminist Theology, is an important addition to this field, interfacing between feminist and postcolonial studies. Fabella, Virginia and Mercy Amba Oduyoye eds. Great post- thanks. In this book, the term ‘Third World’ is used as a “supra-geographic term” which is marked by issues of “quality of life,” poverty, and oppression and used to theologize dominant politico-economic powers of North (vii-viii). Kwok critically probes a history of the missionary movement and exposes the ambivalent effects of Christianity on Asian women. The same inclination is found in the book With Passion and Compassion: Third World Women Doing Theology, which is an anthology of papers from the first Intercontinental Conference of Women Theologians of the Third World in 1986, after the founding of the Women’s Commission within EATWOT (Virginia Fabella and Mercy Amba Oduyoye 1988: ix-x). Kim, Grace Ji-Sun. The unintended implication emerges from this position: that there are feminine aspects in the male God. Analysis of Bone and Im the One That I ... Howdy and welcome! Certain Asian feminist essays begin with confessions of faith, e.g. et al.eds. Nomadic Subject: Embodiment and Sexual Difference in Contemporary. Chung’s description of Asian feminist theology exposes the methodological emphasis; Asian feminist theology is a “cry, a plea and an invocation” to God “not written with a pen,” but rather, “inscribed on the hearts” of Asian women (99-100). I must also, as it were, speak softly with my head bowed. Latin American feminism, which in this entry includes Caribbean feminism, ... At present, there is not a settled definition of feminist autonomy, but rather a pluralism of understanding that tracks a variety of proposals for understanding feminist … As is revealed in the argument of Kwok and Joh, “Asianness” surfaces as a contesting issue in the third stage when Asian feminist theologians deploy the poststructuralist and postcolonial challenges regarding the concept of the subject. Muriel, Orevillo-Montenegro. _________. They began to develop a sense of their own identities as female theologians, and published their thoughts and concerns worldwide. However, in the book, The Poor Women, Wong Wai Ching, a Chinese theologian, critically contributes to the rhetoric of “the poor women” in Asian feminist theology by using a feminist postcolonial critique of the construction of women’s identity in the postcolonial Asian context. policies being pursued by the American. The answer to this question demands not only a definition of Orientalism — as I have provided here — but also a redefinition of racism, itself. Postcolonial Imagination and Feminist Theology. Analysis. Off the Menu: Asian and Asian North American Women’s Religion and Theology. Though recent decades, Asian American feminism and feminist identity continues to struggle with the perception of Asian Americans as part of the Model minority, which has affected and shaped the political identity of Asian American women as women of color in the United States. Select the purchase Interesting ideas regarding Asian American’s definition of feminism from different generations. By Black Women Radicals, Asian American Feminist Collective Mohanty, Chandra T. “Under Western Eyes: Feminist Women and the Politics of Feminism,” In Third World Women and the Politics of Feminism, edited by Chandra T. Mohanty, Ann Russo, and Lourdes Torres, 51-80. She is wary of formulating an unitary, monolithic Asian women’s identity, especially when established in terms of difference from the West; this kind of identity consturction ignores the complexity among Asian women’s issues, and reiterates the a dualist assumption of the “we-they” which, in itself, is the product of the Western intellectual imperialist discourse. In this respect, the analysis of the European theorist, Rosi Braidotti is very helpful regarding the notion of difference that is at the core for the feminist nomadic philosophy of subject; in her book, Embodiment and Sexual Difference in Contemporary Feminist Theory, Braidotti seeks, through the concept of the “nomadic subject,” an intensive, multiple subject, but always presented amidst the interconnections. Inspired by both liberation theology and feminist theology, it aims to contextualize them to the conditions and experiences of Asian women. Wonhee Anne Joh’s book, Heart of The Cross, also contributes to the conversation not only with postcolonial theory but also with other theories such as, post-structuralism, psychoanalysis, and liberationist feminist hermeneutics. In this regard, ‘Third World women’ in this book include African, Asian, and Latin American women. Braidotti especially attempts to conceive of identity as a “site of difference” that is complex and situated, and politically empowered, and affirm a new collectivity drawing on the recognition of irreducible differences or “politics of location,” but she also wants to avoid relativism and rethink the unity of the subject.
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