Reactivating Theology within “In–between” Spaces toward a Korean Women’s Postcolonial Theology
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Korean women’s religio–aesthetic spirituality, reshaping the theological framework, has creatively grasped the “in–between” reality repressed within the Western dualistic divisions of “one and the other.” On this basis, this article attempts to reactivate the in–between characteristics in special terms of the incarnate presence of the divine and the embodiment of women. In this vein, grappling with the “(m)other” erased and effaced in the conventional theological discourses, I reconstruct a theological appropriation of the in–betweenness as a transformative and creative space of redemption for ethnic Asian and Korean women. The “other–sensitive” spirituality reenacts the compassionate presence of incarnate God, retrieving the repressed bodiliness and “(m)other.” Here, the bridge I am reinforcing between theology and other theoretical findings allows me both to criticize the conventional doctrines and to pursue a possibility of women’s experience of an infinite effect of God. This attempt to theologize the in–between space describes the permeably relatedness of the divine to the non–divine and further steers the direction of future feminist theology so that Korean women can tenaciously envision their struggle and hope.
Abstract
Korean women’s religio–aesthetic spirituality, reshaping the theological framework, has creatively grasped the “in–between” reality repressed within the Western dualistic divisions of “one and the other.” On this basis, this article attempts to reactivate the in–between characteristics in special terms of the incarnate presence of the divine and the embodiment of women. In this vein, grappling with the “(m)other” erased and effaced in the conventional theological discourses, I reconstruct a theological appropriation of the in–betweenness as a transformative and creative space of redemption for ethnic Asian and Korean women. The “other–sensitive” spirituality reenacts the compassionate presence of incarnate God, retrieving the repressed bodiliness and “(m)other.” Here, the bridge I am reinforcing between theology and other theoretical findings allows me both to criticize the conventional doctrines and to pursue a possibility of women’s experience of an infinite effect of God. This attempt to theologize the in–between space describes the permeably relatedness of the divine to the non–divine and further steers the direction of future feminist theology so that Korean women can tenaciously envision their struggle and hope.
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