Asian feminist theology

In seeking a new theology, Asian feminist theologians have turned to traditional practices, myths, and motifs, while at the same time being aware of criticisms related to cultural hybridization, or what may be termed "syncretism."^[7]

An example of this is detailed by Korean theologian Chung Hyun Kyung who talks about han-pu-ri as a way for Asian women to find healing. Chung describes han as coming from "the sinful interconnections of classism, racism, sexism, colonialism, neo-colonialism, and cultural imperialism which Korean people experience everyday".^[8] For her, this built-up han is imprisoning Korean women. The ritual of han-pu-ri, overseen mostly by female shamans, is a method of liberation that is especially helpful as it is "one of the few spaces where poor Korean women played their spiritual role without being dominated by male-centred religious authorities".^[9]

Oral tradition also plays an important role due to its central place in many Asian societies, especially among Asian women. Hence, poems, songs, stories, and dance are seen as different expressions of theological articulation.^[10]

Asian feminist theologians draw upon Biblical stories such as that of the Samaritan woman, the Syrophoenician woman as well as the figure of Mary, mother of Jesus who is seen as the first fully liberated human by Indonesian writer Marianne Katoppo.^[11][12]

Unlike some Western feminists, Asian feminist theologians have little problem with the language used to speak about God, or the gender of Jesus. Indeed, for some such as Virginia Fabella, the very fact that Jesus is male is advantageous. She writes, "among Asian women, the maleness of Jesus has not been a problem for we see it as 'accidental' to the salvific process. His maleness was not essential but functional. By being male, Jesus could more repudiate more effectively the male definition of humanity and show the way to a right and just male–female relationship".^[13]

The Asian feminist understanding of God is holistic and ecological. This approach sees God in all life (Panentheism) and views God as the creative power that sustains life. There is an emphasis on relationality of humans, other life-forms and God. Chung Hyun Kyung states, "Asian women emphasize the importance of community in their theologies because only in community can humanity reflect God and fulfil the image of God".^[14]

It also moves away from the dualism of Western approaches that insist on a divide between mind and body, nature and culture, male and female.^[15] Instead, God is seen to easily possess both masculine and feminine qualities. Padma Gallup of India claims that Western Christianity has lost this inclusive understanding as it is too "wrapped in layers of ponderous patriarchy, Dualistic cosmology of Zoroastrianism, Greek philosophy, and the ethics of the marketplace and morality of the dominant male of the Puritan tradition."^[16]

For some Asian women, the images of Christ that were propagated during the colonial era are unhelpful. The notion of Jesus as Lord reinforced servility to colonial authorities, and the image of Jesus as the Suffering Servant encouraged passiveness and docility. Virginia Fabella writes, "Asian women have been 'lorded over' for centuries and all the major religions including Christianity have contributed to this sinful situation."^[17] Likewise, Muriel Orevillo-Montenegro explains that "the Jesus of Asian women is the Asian Christ who accompanies them in their daily struggles for liberation from all forms of oppression and suffering. This Christ seeks to engage with religions, cultures, and indigenous spiritualities to make life flourish for every living being."^[18]

Instead, they have understood Jesus as a liberator, who has come to set people free both spiritually and from their earthly bondage of socio-economic oppression. Asian feminists have emphasized how Jesus sought out the poor and marginalized within society, and noted his ministry with women (Mark 5:25–43; Luke 7:11–17; Luke 13:10–17; John 4:1–42; Matthew 15:21–28) as well as his female disciples (Matthew 27:55–56; Mark 15:40–41; Luke 8:1–3; John 20:14–18).^{[failed verification]}

Other notions of Christ include a reworking of his suffering to mean that he is compassionate and deeply empathetic and understanding of the suffering faced by many Asian women; and an organic model of Christology as advocated by Kwok who looks at Jesus' use of metaphors from nature (John 4:14; John 6:35; John 15:1–8).^[19]

For many Asian feminist theologians such as Chung Hyun Kyung, Rita Nakashima Brock, and Susan Brooks Thistlethwaite, spirituality involves both body and soul in harmony and focuses on the joyful celebration of life. Specifically, the female body is embraced and loved, reacting against traditions such as female infanticide and sex tourism that devalue female bodies. This spirituality is holistic and life-affirming, exhorting women's procreative power and emphasizing interconnection with all living things.^[20][1]

Asian feminist theologians see sexuality is an important part of spirituality. For some such as Elizabeth Dominguez, sensuality and erotic love is to be embraced as God has intended it to be the purest form of human communion. Reacting against traditional church teachings that inhibit the eroticism of women, for Asian feminist theologians, a woman's sensuality is something that is liberating and freeing, allowing them to feel deeply towards God and others.^[21]