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Journal ArticleDOI

Returning To China: Biblical Interpretation in Postcolonial Hong Kong

01 Jan 1999-Biblical Interpretation (Brill)-Vol. 7, Iss: 2, pp 156-173
TL;DR: The authors construct a new framework for biblical studies from the context of post-colonial Hong Kong, which is a reading between East and West, between the dominant interpretation and scholarship of the formerly colonial and Western cultures and the newly arising consciousness of emerging postcolonial identities in the histories and cultures of Asia.
Abstract: The paper aims to construct a new framework for biblical studies from the context of postcolonial Hong Kong. While present biblical scholarship has largely depended on historical-critical exegesis, biblical scholars of Asia have begun to conceive a different approach to the Bible, because of not only a new context of reading, but also a radically different cultural-political location of the reader. This location, as it is now being formulated, is a reading between East and West, between the dominant interpretation and scholarship of the formerly colonial and Western cultures and the newly arising consciousness of emerging postcolonial identities in the histories and cultures of Asia. After about some 150 years of British colonial rule, the identity of being a people of Hong Kong is highly hybridised. It is a hybrid identity of being cultural Chinese and yet pragmatically British, both a strong sense of identification with China and an unexplainable fear of being national Chinese. Such location of a reader transforms one's understanding of a biblical text such as Isaiah 56-66 and sheds a new light on the meaning of the return in some of its major passages.
Citations
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Dissertation
01 Jan 2017
TL;DR: In this article, the authors propose a method to solve the problem of "uniformity" and "uncertainty" in the context of video games.2.3.2
Abstract: 2

23 citations


Cites background from "Returning To China: Biblical Interp..."

  • ...To demonstrate the versatility of his approach, he has read the Bible with wide range of social texts such as circulating folktales like Chinese creation myths with narratives in Genesis (Lee 1994), the poems of Chinese women grieving their sons who fell to the Massacre of Tiananmen Square with Lamentations (Lee 2005) and the handing over of Hong Kong from British colonial governance to mainland Chinese rule with DeuteroIsaiah and Trito-Isaiah (Lee 1999)....

    [...]

  • ...I then read the story through the historical account of an iconic Asian figure, Confucius as well as the stories of local Malay Muslim minorities as depicted by Alfian Sa’at in his anthology, Malay Sketches (2012). The second case study takes a closer look at Daniel 3 and 6 which focuses on Daniel and the three Jews being punished for their disobedience to royal edicts....

    [...]

  • ...As I elaborate in chapter 4, this would yield the various identities that I bring along to read the Bible in this thesis: biblical scholars from the West, North American Christian fundamentalists, Confucius, Mahatma Gandhi, Emperor Aśoka and from Singapore itself, privileged Chinese Christians, Malay Muslims, political prisoners and the elderly....

    [...]

  • ...141 Daniel the Malay Muslim: Between Resistance and Oppression 145 In Conversation: Biblical Scholars, Confucius and Malays 150 Case Study #2: Braving the Furnace of the Lion’s Den in the Lion City 152 Daniel 3 and 6: Tales of Political Intrigue 152 Biblical Scholars: Piety or Politics?...

    [...]

Journal ArticleDOI
TL;DR: This article explored how post-colonization theory is integrated with the study of the Hebrew Bible and the role of empires and reactions to them in the composition of the texts of the Bible.
Abstract: As the field of biblical studies continues to become more diverse, scholars incorporate theories and methods from other areas of research. One of these fields is postcolonial theory, which makes the role of empires and their effects on society and literature the primary focus of the interpretive effort. This essay explores how postcolonial theory is currently being integrated with the study of the Hebrew Bible. Biblical scholars incorporating postcolonial theory focus on three major areas: how colonial empires interpreted the Hebrew Bible and how indigenous populations reacted to the colonial interpretations, interpretations from previously colonized populations, and the role of empires and reactions to them in the composition of the texts of the Hebrew Bible.

13 citations


Cites background from "Returning To China: Biblical Interp..."

  • ...Lee’s article sparked considerable debate and discussion about postcolonialism, biblical interpretation within previously colonized territories, and the role of the biblical text itself (see Chia 1999; Kwok 1999; Sakenfeld 1999; Segovia 1999; Lee 1999b)....

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  • ...Lee (1999a), for example, illuminates some of the debates and struggles of the post-exilic community in Third Isaiah by reading it within his context of Hong Kong after the territory was turned over to China by the British in June 1997, when it became a ‘Special Administrative Region’ of China....

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Book ChapterDOI
01 Mar 2010
TL;DR: The World According to America map as discussed by the authors depicts the United States as the center of the world according to the "Oriented Imagination" and denigrates non-western lands, cultures and peoples as the inferior Other: ignorant, dangerous, morally corrupt, and savage.
Abstract: Accessible on the Web is a humorous map depicting “The World According to America.” The United States was, of course, at the center of this map. Mexico was a tiny orange splotch, inhabited by “smelly people with big hats.” Red blobs representing Cuba, China, and Russia were labeled “Commies,” with the helpful definition that “Commies are our enemies they must be destroyed.” The whole continent of “Yurop” was reduced to a small island. Latin America and Africa became purple smudges that contained “No civilisation [ sic ]. People eat each other here.” The Arctic Circle was merely a cold place where Santa lives. The modern Western empires of Britain, Spain, France, and Portugal regarded the Asian, African, and Latin American colonies that they seized and exploited in similar ways as this map. Postcolonial theorist Edward Said identified the Western representation and so-called knowledge about non-Western countries, for example, “People eat each other here,” as Orientalism. Similar to the distortions and denigrations of Mexico, “Yurop,” and other places in “The World According to America,” non-Western lands, cultures, and peoples were depicted by the West as the inferior Other: ignorant, dangerous, morally corrupt, and savage. Under the pretext of bringing “civilization” to their colonies, Western imperial nations rationalized their brutal conquest and predatory extraction of their colonies' natural and human resources. It is the conflicted unequal relations between colonizer and colonized that are the focus of postcolonial studies as an academic endeavor.

10 citations

Book ChapterDOI
01 Apr 2015
TL;DR: In this article, the authors describe a way of reading which is the product of late twentieth-century political theology, which is known from scholarly books and articles but has its roots in the Basic Christian Communities.
Abstract: Liberationist hermeneutics is primarily a way of reading which is the product of late twentieth-century political theology. Liberation theology is known from scholarly books and articles but has its roots in the Basic Christian Communities. The community setting means an avoidance of a narrowly individualist religious reading. Theology is not just a matter of abstract reflection, but reflection on understandings which are based on an active involvement. Christianity lives by the norm of the reign of God in the still unrealized future of creation, not by a fixed, completed past. Radford Ruether's hermeneutical model has many affinities with Clodovis Bof's correspondence of relationships model. Historical study enables the reader to explore hitherto neglected corners of the Bible using a method which reflects all that is best in what Hans-Georg Gadamer has illuminated about the hermeneutical basis of research in the humanities.

5 citations