Jace Weaver, Other Words: American Indian Literature, Law, and Culture (Norman: University of

Karen Baker-Fletcher and Garth Kasimu Baker-Fletcher, My Sister, My Brother: Womanist and Xodus God-Talk (Maryknoll: Orbis, 1997), pp. 203—4.

and across gender, age, race, ethnicity, class, sexual orientation and religious/cultural background.

Constructing feminist theological discourse as a discourse of resistance and liberation is not just for identifying common 'victimizers', for the self-justification of as-women as the victimized, or for mutual-recognition among Asian women as victims under patriarchy. Instead, it should be for an ongoing contestation and change, ongoing learning, unlearning, and de-learning to work for change for an alternative world. Asian feminist theologians are those who are in-between. They are in-between the west and Asia, in-between women and men, in-between Christians and people of neighbouring faiths, and eventually in-between the world of already and the world of not-yet. Their 'in-between consciousness' makes them day-dream. They dream of an alternative world where all forms of domination and subjugation are overcome and where no one is alienated on the ground of sex, race, ethnicity, class, age, religion, sexual orientation, physical ability or appearance, and where an authentic peace prevails. Feminist theologians are permanent 'resident aliens'39 who reside in this existing world but are alien because of their day-dream. Through this day-dreaming, they can form the 'solidarity in multiplicity and diversity' which is necessary for the survival of Asian feminist theology as a revolutionary discourse and movement.

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