Kwok Pui Lan

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Kwok Pui Lan

Kwok Pui Lan adalah seorang perempuan Cina yang dibesarkan di Hongkong.[1] Ia adalah seorang teolog feminis dan teolog agama-agama di Asia. Ia juga merupakan anggota Gereja Anglikan dan memperoleh pendidikan teologinya di Hongkong dan Amerika Serikat.[1] Sekarang ia mengajar di Cambridge, Amerika Serikat.[1] Ia aktif dalam dunia feminis dan menjadi teolog feminis di negaranya. Pemikiran-pemikiran teologisnya ia gunakan dalam pendekatan post-kolonial. Kwok Pui Lan memulai teologi feminis post-kolonialnya dengan melukis ulang identitasnya sebagai perempuan Kristen Tionghoa.[2] Ia bersama perempuan Cina lainnya hidup di dalam tepian sejara dan gereja.[2] Meskipun demikian, Pui Lan melihat tepian sebagai titik berangkat ideal dalam berteologi feminis post-kolonial.[2] Ia melihat tepian secara positif sebagai tempat mengawali perlawanan.[2] Tepian menjahukannya dari pengaruh negatif teologi yang dikerjakan kelas menengah Barat yang erosentrik.[2]

Sedangkan pemikirannya mengenai teologi agama-agama disebut olehnya sebagai teologi post-kolonial tentang perbedaan agama.[3] Sesuai dengan nama post-kolonial yang dipakainya, Pui-lan memulai teologinya dengan menganalisis secara post-kolonial terhadap cara pandang kekristenan terhadap tradisi-tradisi religius yang lain selama ini, khususnya pada periode menguatnya kolonialisme politik Barat yang membawa pengaruh dan perubahan besar pada dunia, baik dunia Barat sendiri maupun dunia Timur yang dikuasai.[3] Pengaruh dan perubahan besar tersebut meliputi semua aspek kehidupan, termasuk aspek religius.[3]

Buku[sunting | sunting sumber]

  • Postcolonial Imagination and Feminist Theology. Westminster/John Knox Press, forthcoming in the fall of 2004.
  • Introducing Asian Feminist Theology. Sheffield: Sheffield Academic Press, 2000.
  • Discovering the Bible in the Non-Biblical World. Maryknoll, N.Y.: Orbis Books, 1995
  • German translation: Interpretation als Dialog: Eine Biblische Hermeneutik aus Asien. Luzern: Genossenschaft Edition Exodus, 1996.
  • Chinese Women and Christianity: 1860-1927. Atlanta: Scholars Press, 1992.
  • Edited Books and Journals
  • Postcolonialism, Feminism, and Religious Discourse, with Laura E. Donaldson. New York, Routledge, 2002.
  • Beyond Colonial Anglicanism: The Anglican Communion in the Twenty-First Century, with Ian T. Douglas. New York: Church Publishing, 2001.
  • Inheriting Our Mothers’ Gardens: Feminist Theology in Third World Perspective, with Letty M. Russell, Ada María Isasi-Díaz, and Katie Geneva Cannon. Philadelphia: Westminster Press, 1988.
  • Dutch translation: Erfenis Uit de Tuinen van Onze Moeders. Kampen: Uitgeversmaatschappij J. H. Kok, 1992.
  • Women’s Sacred Scriptures, with Elisabeth Schüssler Fiorenza, Concilium, 1998:3.
  • Asian and Asian American Women’s Voices, Special issue of Journal of Asian and Asian American Theology 2:1 (1997).
  • Xingbiexue yu funü yanjiu (Gender and women studies in Chinese societies), with Fanny M. Cheung and Hon-ming Yip. Hong Kong: Chinese University of Hong Kong Press, 1995.
  • Shangdi zai yazhou renmin zhi zhong (God in the midst of the people in Asia: an anthology on Asian theology). Hong Kong: Chinese Christian Literature Council, 1993.
  • Fengsheng de fuyin (The fullness of the gospel), with Joseph Tai-wai Kaung. Hong Kong: Chung Chi Theology Division, 1984.
  • Yijiu jiuqi yu xianggang shenxue (1997 and Hong Kong theology). Hong Kong: Chung Chi Theology Division, 1983.

Artikel[sunting | sunting sumber]

  • “Interfaith Encounter,” in The Blackwell Companion to Christian Spirituality, ed. Arthur G. Holder, forthcoming from Blackwell.
  • “Finding Ruth a Home: Gender, Sexuality and the Politics of Otherness,” in Futuring the Scriptures, ed. Robert M. Fowler, Fernando F. Segovia, and Edith Blumhofer, forthcoming from Trinity Press International.
  • “Untouchable Taboo: On the Sexuality of Jesus,“ in Feminist Companion on Jesus Movement, ed. Amy-Jill Levine, forthcoming from Sheffield Academic Press.
  • “Gay Activism in Asian and Asian American Churches,” The Witness 87:28 (May 21, 2004), http://www.thewitness.org/agw/kwok051904.html
  • “Mercy Amba Oduyoye and African Women’s Theology,” Journal of Feminist Studies in Religion 20:1 (2004): 7-22.
  • “Feminist Theology, Southern,” in The Blackwell Companion to Political Theology, ed. Peter Scott and William T. Cavanaugh (Oxford: Blackwell, 2004), 194-209.
  • “Postcolonialism, Feminism, and Biblical Interpretation,” in Scripture, Community and Mission: A Festschrift in Honor of D. Preman Niles (Hong Kong: Christian Conference of Asia, 2003), 269-84.
  • “Liberation Theology in the Twenty-First Century,” in Opting for the Margins: Postmodernity and Liberation in Christian Theology, ed. Joerg Rieger (New York: Oxford University Press, 2003), 71-88.
  • “Engendering Christ,” in Toward a New Heaven and a New Earth: Essays in Honor of Elisabeth Schüssler Fiorenza, ed. Fernando F. Segovia, (Maryknoll, N.Y.: Orbis Books, 2003), 300-13.
  • “Theology as a Sexual Act?” Feminist Theology 11:2 (2003): 149-56.
  • “Unbinding Our Feet: Saving Brown Women and Feminist Religious Discourse,” in Postcolonialism, Feminism, and Religious Discourse, ed. Laura E. Donaldson and Kwok Pui-lan (New York: Routledge, 2002), 62-81.
  • “Historical, Dialogical, and Diasporic Imagination in Feminist Studies of Religion,” in The End of Liberation? Liberation in the End! ed. Charlotte Methuen and Angela Berlis (Leuven: Peeters, 2002), 57-80.
  • “Feminist Theology as Intercultural Discourse,” in The Cambridge Companion to Feminist Theology, ed. Susan Frank Parsons (Cambridge: Cambridge University Press, 2002), 23-39.
  • “Feminist Theology at the Dawn of the Millennium: Remembering the Past, Dreaming the Future,” Feminist Theology 27 (2001): 6-20.
  • “The Legacy of Cultural Hegemony in the Anglican Church,” in Beyond Colonial Anglicanism, ed. Ian T. Douglas and Kwok Pui-lan (New York: Church Publishing, 2001), 47-70.
  • “Mending of Creation: Women, Nature, and Eschatological Hope,” in Liberating Eschatology: Essays in Honor of Letty M. Russell, ed. Margaret A. Farley and Serene Jones (Louisville: Westminster John Knox, 1999), 145-55.
  • “Images of God in the Chinese Context,” Voices from the Third World 21:2 (1998): 102-18.
  • “The Sources and Resources of Feminist Theologies: A Post-Colonial Perspective,” in Sources and Resources of Feminist Theology, ed. Elisabeth Hartlieb and Charlotte Methuen (Kampen, The Netherlands: Kok Pharos, 1997), 5-23.
  • “Inclusivity, Language, and Worship,” in Anglicanism: A Global Communion, ed. Andrew Wingate et al. (London: Mowbray, 1998), 63-68.
  • “Jesus/the Native: Biblical Studies from a Postcolonial Perspective,” in Teaching the Bible: The Discourses and Politics of Biblical Pedagogy, ed. Fernando F. Segovia and Mary Ann Tolbert (Maryknoll, N. Y: Orbis Books, 1998), 69-85.
  • “On Color-coding Jesus: An Interview with Kwok Pui-lan,” in The Postcolonial Bible, ed. R. S. Sugirtharajah (Sheffield: Sheffield Academic Press, 1998), 176-88.
  • “Ecology and Christology,” Feminist Theology 15 (1997): 113-25.
  • “Discovering the Bible in the Non-Biblical World: The Journey Continues,” Journal of Asian and Asian American Theology 2:1 (1997): 64-77.
  • ”Overlapping Communities and Multicultural Hermeneutics,” in A Feminist Companion to Reading the Bible (Sheffield: Sheffield Academic Press, 1997), 203-15.
  • “Chinese Women and Protestant Christianity at the Turn of the Twentieth Century,” in Christianity in China: From the Eighteenth Century to the Present, ed. Daniel H. Bays (Stanford: Stanford University Press, 1996), 194-208.
  • “Emerging Feminist Theology from Asia,” in Women and Theology, ed. Mary Ann Hinsdale and Phyllis H. Kaminski (Maryknoll, N. Y.: Orbis Books, 1995), 93-98.
  • “Business Ethics in the Economic Development of Asia: A Feminist Analysis,” Asia Journal of Theology 9:1(1995): 133-45.
  • “Competing Paradigms for Theological Education: The Global Challenge,” in Christianity and Civil Society (Maryknoll: Orbis, 1995), 137-49.
  • “Racism and Ethnocentrism in Feminist Biblical Interpretation,” in Searching the Scriptures: A Feminist Introduction, ed. Elisabeth Schüssler Fiorenza, vol. 1 (New York: Crossroad, 1993), 101-15.
  • “Chinese Non-Christian Perceptions of Christ,” Concilium 1993:2, 24-32.
  • “Appropriation and Reciprocity in Womanist/Mujerista Feminist Work,” Journal of Feminist Studies in Religion 8:2 (1992): 102-5.
  • “Claiming Our Heritage: Chinese Women and Christianity,” International Bulletin of Missionary Research 16:4 (October 1992): 150-54.
  • “The Future of Feminist Theology: An Asian Perspective,” Voices from the Third World 15:1 (June 1992): 141-61.
  • “Ecology and the Recycling of Christianity,” Ecumenical Review 44:3 (July 1992): 304-7.
  • “The Image of the ‘White Lady’: Gender and Race in Christian Mission,” Concilium 1991:6, 19-27.
  • “Women and the Ministry of Jesus,” in Peoples of Asia, People of God (Osaka, Japan: Christian Conference of Asia, 1990), 109-18.
  • “The Emergence of Asian Feminist Consciousness of Culture and Theology,” in We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park (Maryknoll, N. Y.: Orbis Books, 1990), 92-100.
  • “Discovering the Bible in the Non-Biblical World,” Semeia 47 (1989): 25-42.
  • “Mothers and Daughters, Writers and Fighters,” in Inheriting Our Mothers’ Gardens, ed. Letty M. Russell et al. (Philadelphia: Westminster, 1988), 21-34.
  • “Feminist Theology from a Chinese Perspective,” in Towards a Chinese Feminist Theology, ed. Winnie Ho (Hong Kong: Lutheran Theological Seminary, 1988), 175-86.
  • “Biblical Hermeneutics from a Feminist Perspective,” in Towards a Chinese Feminist Theology, ed. Winnie Ho (Hong Kong: Lutheran Theological Seminary, 1988), 187-98.
  • “Roundtable Discussion: A Vision of Feminist Religious Scholarship,” Journal of Feminist Studies in Religion 3:1 (1987): 98-103.
  • “A Chinese Perspective,” in Theology by the People: Reflection on Doing Theology in Community, ed. Samuel Amirtham and John S. Phobe (Geneva: WCC, 1986), 78-83.
  • “The Feminist Hermeneutics of Elisabeth Schüssler Fiorenza: An Asian Feminist Response,” East Asia Journal of Theology 3:2 (1985): 147-53.
  • “God Weeps with Our Pain,” East Asia Journal of Theology 2:2 (1984): 228-32.
  • The Poor Woman: A Critical Analysis of Asian Theology and Contemporary Chinese Fiction, by Wai-Ching Angela Wong, Quest 1:1 (2002): 94-104.
  • Women Healing Earth: Third World Women on Ecology, Feminism, and Religion, ed. Rosemary Radford Ruether, Anglican Theological Review 79 (1997): 296-97.
  • “Xingbiexue yu Zhongguo zongjiao chuanton” (Gender studies and Chinese religious traditions), in Xingbiexue yu funü yanjiu (Gender and women studies in Chinese societies), (Hong Kong: Chinese University of Hong Kong Press, 1995), 151-69.
  • “Funü shenxue” (Feminist theology), Nanjing shenxue zhi (Nanjing theological review), 16 (June 1992): 50-55.
  • “Funü, quanli, gongyi” (Women, power, justice), Si (Reflections) 5 (1990): 4-8.
  • “Daimu yingfou hefa hua?” (Should surrogate motherhood be legalized), Mingbao yuehan (Ming Pao monthly) (October 1989): 102-5.
  • “Zhenfen funü di fuyin” (A gospel that encourages women), in Fengsheng de fuyin (The fullness of the gospel), (Hong Kong: Chung Chi Theology Division, 1984), 92-108.

Referensi[sunting | sunting sumber]

  1. ^ a b c (Indonesia)Emmanuel Gerrit. 2009. Menguak Isolasi, Menjalin Relasi. Jakarta: BPK Gunung Mulia. Hlm. 131.
  2. ^ a b c d e (Indonesia)P. Mutiara Andalas. 2009. Lahir dari Rahim. Yogyakarta: Kanisius. Hlm. 113.
  3. ^ a b c (Inggris) Kwok Pui-lan. 2005. Postcolonial imagination & feminist theology. Louisville, Kentucky: Westminster John Knox Press. Hlm. 203-205.