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Start your review of Struggle to Be the Sun Again: Introducing Asian Women's Theology

Sep 06, 2016 James Hamrick rated it really liked it

Chung Hyun Kyung offers a brief and accessible introduction to Asian women's theology as it stood in 1990. For her, the job of Asian women's theology is to create a theology from the footing up that emerges from the lived experiences of Asian women who have suffered at the intersecting oppressions of colonialism, patriarchy, and classism. This theology should result in the liberation and total humanity not simply of Asian women, but all people.

She begins with capacity on the historical and social c

Chung Hyun Kyung offers a brief and attainable introduction to Asian women's theology as it stood in 1990. For her, the task of Asian women's theology is to create a theology from the ground upward that emerges from the lived experiences of Asian women who have suffered at the intersecting oppressions of colonialism, patriarchy, and classism. This theology should outcome in the liberation and full humanity not only of Asian women, but all people.

She begins with chapters on the historical and social contexts of Asian women's theology, then devotes chapters to anthropology, Jesus, Mary, and spirituality. She closes with a chapter that looks to the future of Asian women'south theology and that explores theological method. She makes generous utilise of quotations from Asian women writers, including poetry, giving the volume a very multi-voiced feel.
I personally institute the affiliate on Mary and the terminal chapter on theological method peculiarly engrossing. As someone who primarily comes out of Protestant traditions, I haven't reflected much on Mary let solitary mariology from a feminist perspective, and so this opened some new doors for me. The closing chapter offers some groovy challenges and models for what theology is and how it can be done.

Just a few of the many things that caught my attending:
-The openness to syncretism. While syncretism is usually a dirty discussion among Christian theologians, the author believes that Asian women'due south theology ought to embrace information technology, being willing to draw on liberating traditions not only from the Bible and Christian theology but from indigenous traditions. She uses the phrase "survival-liberation centered syncretism."
-The call to make storytelling the first step in the theological process, to root theology in lived feel, for Asian women to trust their "guts", and for Asian women theologians to meet themselves as "the text."
-The writer recognizes that most published Asian women theologians are middle class women writing in languages of colonizers, and that they cannot speak for poor Asian women. I think in that location are some proficient things that all of us who agree varying forms of privilege can larn from her discussions of creating solidarity with poor Asian women. Drawing on Elizabeth Tapia she uses the epitome of "echo" -- that middle class Asian women theologians tin echo the voices of the poor:

"Tapia wants her theology to get an echo for poor Filipino women by lifting their concerns when appropriate. Tapia wants the silenced voices of poor Filipino women to be heard by her condign an echo of their cries. By echoing their cries, Tapia is participating in the struggle of Filipino women. Echoes do not change the original sounds; echoes resound the original sounds. In this sense such echoes are the well-nigh honest and powerful testimony to the poor woman's voice of truth when the 'culture of silence' suppresses women's truth-telling with various political, economical, and social devices which destroy whatsoever coherent sound from women. This image of echo volition exist the vital image for the educated, eye-grade women doing theology in solidarity with poor women in Asia until that fourth dimension when the echo changes into a symphony in which every woman, regardless of background, with the fullness of her humanity, is able to make her own sound of truth heard" (103).

The author also uses the language of "accountability." Middle class women theologians don't create theologies for the poor, but are called to create theologies that are accountable to them. For me that's part of why it is important for those of us who hold various forms of privilege to read books similar "Struggle to be the Sun Again" -- it's ane of the ways that we tin be accountable to our oppressed siblings and neighbours in the struggle for justice.

A worthwhile read for anyone interested in third-world, liberation, and feminist theologies -- or anyone with just a general interest in theology. I retrieve it's accessible for those who don't accept formal theological training. You might besides check out the journal "in God's image," which the author draws on quite a fleck: http://world wide web.awrc4ct.org/igi/

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Amazing. Reading it opened my optics. It securely questioned patriarchal assumptions of many of my Christian concepts, only to open myself to a wider understanding of my personalrelation to God and my commitment for universal (and concrete) human being liberation, also and mainly from male-dominated religions.

This is an incredibly valuable & and insightful book for anyone looking to de-center whiteness and american nationalism in their walk with Christ. While at that place are some strong conclusions I don't agree with from Chung, her power to lay out the historical plight of Asian women and how that has impacted their relationship to the Church and Jesus and Scripture is well worth your time. The consistent acknowledgement of the harm washed by western missionaries is also well worth the fourth dimension, then that nosotros ca This is an incredibly valuable & and insightful volume for anyone looking to de-center whiteness and american nationalism in their walk with Christ. While there are some strong conclusions I don't agree with from Chung, her ability to lay out the historical plight of Asian women and how that has impacted their relationship to the Church and Jesus and Scripture is well worth your time. The consistent acknowledgement of the harm done past western missionaries is also well worth the fourth dimension, and so that we tin can meliorate consider how to live out the Great Commandment in a fashion that is genuinely uplifting, liberating, and freeing instead of only changing the tune of oppression in the cultures of we interact with.

This is a book I will come back to for a long time as I go along to contemplate the questions raised & how they reflect the assumptions/status quo's I participate in.

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The book is good and kind of stays there. The scholarly/dissertation tone diluted what I believe to take been more deserving of passion and persuasion. Hyun Kyung presented her story in the introduction just she then transitions to a "them" tone rather than "we."

Though I had to restrain my instinct to skip sections I idea to be unbiblical (affirmation of my beliefs was not the indicate of reading), I'yard glad I stuck it through to amend empathise where others are coming from in their interpretat

The book is good and kind of stays there. The scholarly/dissertation tone diluted what I believe to have been more deserving of passion and persuasion. Hyun Kyung presented her story in the introduction but she then transitions to a "them" tone rather than "nosotros."

Though I had to restrain my instinct to skip sections I thought to be unbiblical (affirmation of my beliefs was non the point of reading), I'm glad I stuck it through to improve empathize where others are coming from in their interpretations of Christ, the Church, and Mary. I demand this perspective, living in Hawaii and existence friends with many beginning- and second-gen Asian immigrants, and then I'm grateful for the sharing.

Altogether, a valuable read with plenty of highlighted gems that diversified my perspective, but not a read I'd call engaging.

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December 09, 2021 Mollie Meyer rated it it was astonishing

An exert: "When Western Christians brought Jesus to Asia, many besides brought opium and guns. They taught Asians the love of Jesus while giving the tiresome death of opium or the fast death of a bullet. When the soldiers of the Usa raped Vietnamese women and children and killed many Vietnamese people with Agent Orange, guns, and bombs in the proper name of democracy, the people of the U.S. yet sang, "God bless America." An exert: "When Western Christians brought Jesus to Asia, many also brought opium and guns. They taught Asians the dearest of Jesus while giving the slow death of opium or the fast death of a bullet. When the soldiers of the United States of America raped Vietnamese women and children and killed many Vietnamese people with Agent Orange, guns, and bombs in the proper noun of democracy, the people of the U.South. still sang, "God bless America." ...more

While the chapter on Mary is worth the price of the book, I found this completely underwhelming despite great expectations. This is conspicuously a converted dissertation to a book. Despite James Cone proverb that information technology is written "with much passion", I found it to be utterly dispassionate. The writer is an Asian adult female, just she uses third person pronouns the entire volume to describe "Asian women". This results in the book feeling more than like an objective, detached newspaper article than a book passionately a While the affiliate on Mary is worth the price of the volume, I constitute this completely underwhelming despite great expectations. This is clearly a converted dissertation to a volume. Despite James Cone saying that it is written "with much passion", I establish it to be utterly dispassionate. The author is an Asian woman, just she uses third person pronouns the entire book to describe "Asian women". This results in the book feeling more like an objective, detached newspaper commodity than a book passionately arguing for the necessity of Asian women's the*logy. Many of the ideas she reports are interesting, not bad ideas. Unfortunately, she reports them rather than convinces the reader to engage them and be changed by them. Ironically, what is supposed to be a book that is readable past laypeople becomes then tiresome every bit to seem long despite being slightly over 100 pages. I would just recommend this to people who really desire to know nearly Asian women's the*logy, and even so, I might propose other books get-go. ...more

Nov 30, 2008 Chloe rated it actually liked it

Recommends it for: those interested in seeing another side of Christianity that is ascendant in Western society

Recommended to Chloe by: T. James Kodera

Really eye-opening book nigh Christianity for Asian women, struggles specific to Asian women, and the limits to Christianity as a white, patriarchal faith.

Acquaintance Professor Chung Hyun Kyung, graduated from Ewha Women's Academy in Seoul with the B.A. (1979) and the G.A. (1981). She holds the K.Div. from the Schoolhouse of Theology at Claremont (1984), a diploma from the Women's Theological Center in Boston (1984), and the Ph.D. from Marriage Theological Seminary (1989). She is a lay theologian of the Presbyterian Church of Korea, as well equally once having Acquaintance Professor Chung Hyun Kyung, graduated from Ewha Women's University in Seoul with the B.A. (1979) and the Yard.A. (1981). She holds the M.Div. from the School of Theology at Claremont (1984), a diploma from the Women's Theological Middle in Boston (1984), and the Ph.D. from Matrimony Theological Seminary (1989). She is a lay theologian of the Presbyterian Church of Korea, as well as in one case having become a temporary Buddhist novice nun. In 1999, she lived for a year in a Buddhist monastery in the Himalayas studying mediation. At present she is in the process of becoming a dharma teacher at the Kwan Eum Zen School in New York City. She outset came to international attending in 1991, when she made a now famous spoken communication– a feminist/Asian/ Third World interpretation of the Holy Spirit–at the World Council of Churches in Canberra, Commonwealth of australia. She defines herself every bit a "salimist" (Korean Eco-feminist) from the Korean discussion "salim," which means "making things alive." ...more than

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"Theological languages, paradigms, and questions that come from the life experiences of Western male intellectuals, who are the brains of the cultural hegemony which reduced poor Asian women to the status of non-persons, cannot serve as a source of Asian women's theology." — 0 likes

"In many cases they direct their anger of oppression non at the oppressor merely at each other. This leads to "horizontal violence" amidst women.ten" — 0 likes

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