CUHK Series:Liberty,Democracy and Cultural Creation (Lao Sze-Kwang)

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Ao is the Mandarin pinyin and Wade—Giles romanization of the Chinese surname written in Chinese character. Are You Smarter than a 5th Grader? Cantonese and Are You Smarter than a 5th Grader? In , Australian bushranger and outlaw Ned Kelly devised a plan to create bulletproof armour and wear it during shootouts with the police.

Arroz chaufa also known as Arroz de chaufa Chinese rice is a Peruvian fried rice dish. Art of the Umbrella movement refers to artistic works created as part of the Umbrella movement in Hong Kong which demanded democracy in the election of the territory's top leader. Arthur Tien Chin Cantonese: The influence and impact of hip hop was originally shaped from African American and Latino communities in the South Bronx.

Asian Californians are residents of the state of California who are of Asian ancestry. Asian hip hop is a heterogeneous musical genre that covers all hip hop music as recorded and produced by artists of Asian origin. In phonetics, aspiration is the strong burst of breath that accompanies either the release or, in the case of preaspiration, the closure of some obstruents. Assistant was an intelligent personal assistant application for mobile devices developed by Speaktoit.

Attacus atlas Atlas moth is a large saturniid moth endemic to the forests of Asia. Australia, officially the Commonwealth of Australia, is a sovereign country comprising the mainland of the Australian continent, the island of Tasmania and numerous smaller islands. The continent of Australia, sometimes known in technical contexts by the names Sahul, Australinea or Meganesia to distinguish it from the country of Australia, consists of the land masses which sit on Australia's continental shelf.

Australians, colloquially known as Aussies, are people associated with Australia, sharing a common history, culture, and language Australian English. The Christmas season, also called the festive season, or the holiday season mainly in the U. Christmas Eve is the evening or entire day before Christmas Day, the festival commemorating the birth of Jesus.

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Baiyun Mountain, formerly romanized as Pakwan, is a mountain range in Guangzhou, the capital of China's Guangdong Province. A bamboo wife Mandarin: Bao'an District is one of the six districts comprising the city of Shenzhen, Guangdong province, People's Republic of China. Bar Bender Traditional Chinese: Barbara Yung Mei-ling Chinese: Bartholomew is an English or Jewish given name that derives from the Aramaic name meaning "son of Talmai". Barton Lui Pan-To Chinese: The BBC World Service, the world's largest international broadcaster, broadcasts radio and television news, speech and discussions in over 30 languages to many parts of the world on analogue and digital shortwave platforms, Internet streaming, podcasting, satellite, DAB, FM and MW relays.

Be Home for Dinner Traditional Chinese: Bean sprouts chicken Cantonese transliteration: Ngah Choi Kai; or Malay: Taugeh Ayam is a dish similar to Hainanese chicken rice, the only difference being the dish comes with a plate of beansprouts. Beautiful Cooking Traditional Chinese: The film was released in Hong Kong on 3 October Belait District, or simply Belait, is the largest as well as the westernmost district in Brunei. Bellingen Shire is a local government area in the mid north coast region of New South Wales, Australia.

Fong Chan Ho; born January 7, , in Alameda, California is an American rock journalist, author, and broadcaster best known for his association with Rolling Stone magazine through and the San Francisco Chronicle from around Bernama News Channel, also known as BNC, is a hour international news and current affairs television network in Malaysia. Klas Bernhard Johannes Karlgren 15 October — 20 October was a Swedish Sinologist and linguist who pioneered the study of Chinese historical phonology using modern comparative methods.

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Bone collecting Cantonese Jyutping: Zap1 gwat1; Traditional Chinese: Born Rich Traditional Chinese: Born to Be King Chinese: Brad Lau, better known by his pseudonym LadyIronChef, is a Singaporean online personality and food writer. A brand blunder is an error associated with the branding of a product, especially a new product in a new market. Brave is the original soundtrack of the film of the same name composed by Patrick Doyle and performed by the London Symphony Orchestra.

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British Chinese also known as Chinese British, Chinese Britons are people of Chineseparticularly Han Chineseancestry who reside in the United Kingdom, constituting the second or third largest group of overseas Chinese in Europe apart from the Chinese diaspora in France and the overseas Chinese community in Russia. British Hong Kong was the period during which Hong Kong was under British Crown rule, from to excluding the Japanese occupation from to Broadcasting in Singapore began on 5 May when Radio Singapura was established as the first local mass market radio service.

Brokenclaw, first published in , was the tenth novel by John Gardner featuring Ian Fleming's secret agent, James Bond. Brother's Keeper II Chinese: Bruce and the Shaolin Bronzemen A. Lee Jun-fan November 27, — July 20, , known professionally as Bruce Lee, was a Hong Kong and American actor, film director, martial artist, martial arts instructor, philosopher, and founder of the martial art Jeet Kune Do, one of the wushu or kungfu styles.

A Dragon Story also known as Super Dragon: Super Dragon is a Bruceploitation film starring Bruce Li. Cantonese and Bruce Lee: Cantonese and Bug Me Not! Bradley Glenn "Butch" Walker born November 14, is an American singer, songwriter, and record producer. Cai Gao — , also known as Tsae A-ko and by various other names, was the first Protestant convert in mainland China. Can't be half is the third full-length studio album released by Chinese Canto-pop singer Jason Chan.

Canadian Race Relations Foundation is a charitable organization and Crown corporation responsible to foster racial harmony and cross-cultural understanding and help to eliminate racism in Canada. Canal Macau is a Portuguese-language television channel broadcast in Macau, China.

Cantonese - Unionpedia, the concept map

The District of Canberra Central is one of the original eighteen districts of the Australian Capital Territory used in land administration. Canto is the fifth studio album sixth album overall including the live album Unplugged at Kafka by C-rock band Soler. Cantonese embroidery Cantonese Jyutping: Jyut6 sau3; Traditional Chinese: Cantonese is an analytic language in which the arrangement of words in a sentence is important to its meaning. Cantonese merchants Cantonese Jyutping: Jyut6 soeng1; Traditional Chinese: The Cantonese opera is one of the major categories in Chinese opera, originating in southern China's Guangdong Province.

The Cantonese people are Han Chinese people originating from or residing in the provinces of Guangdong and Guangxi together known as Liangguang , in southern mainland China. The standard pronunciation of Cantonese is that of Guangzhou, also known as Canton, the capital of Guangdong Province. Cantonese poetry Cantonese Jyutping: Jyut6 si1; Traditional Chinese: Pronouns in Cantonese are less numerous than their Indo-European languages counterparts. Cantonese Salted Fish simplified Chinese: Cantonese slang is a type of slang used in areas where Cantonese language is spoken.

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Cantopop a contraction of "Cantonese pop music" or HK-pop short for "Hong Kong pop music" is a genre of Cantonese music made primarily in Hong Kong, and also used to refer to the cultural context of its production and consumption. Cascadia is a bioregion and proposed country located within the western region of North America. Catch Me Now Traditional Chinese: Celina Horan born 10 June , professionally known as Celina Jade, is an American-Hong Kong actress, singer-songwriter, model and martial artist. Cellophane noodles, also known as glass noodles, are a type of transparent noodle made from starch such as mung bean starch, potato starch, sweet potato starch, tapioca, or canna starch and water.

Cen is the Mandarin pinyin romanization of the Chinese surname written in Chinese character. Century egg or Pidan, also known as preserved egg, hundred-year egg, thousand-year egg, thousand-year-old egg, millennium egg, skin egg and black egg, is a Chinese preserved food product and delicacy made by preserving duck, chicken or quail eggs in a mixture of clay, ash, salt, quicklime, and rice hulls for several weeks to several months, depending on the method of processing.

Through the process, the yolk becomes a dark green to grey color, with a creamy consistency and strong flavor due to the hydrogen sulfide and ammonia present, while the white becomes a dark brown, translucent jelly with a salty flavor. The transforming agent in the century egg is an alkaline salt, which gradually raises the pH of the egg to around 9—12, during the curing process. This chemical process breaks down some of the complex, flavorless proteins and fats, which produces a variety of smaller flavorful compounds.

Some eggs have patterns near the surface of the egg white that are likened to pine branches, and that gives rise to one of its Chinese names, the pine-patterned egg. Cenxi is a county-level city under the administration of Wuzhou City, in the east of Guangxi, People's Republic of China. Chan is a non-pinyin romanisation of multiple Chinese surnames, based on different varieties of Chinese. Apana Chang December 26, — December 8, was a Chinese-Hawaiian member of the Honolulu Police Department, first as an officer, then as a detective.

Cantonese changed tones also called pinjam occur when a word's tone becomes a different tone due to a particular context or meaning. Changping railway station, formerly Sheung Ping railway station at opening and Dongguan railway station until , serves the city of Dongguan in Guangdong Province, China, located in Changping Town of the city. Channel 9 was a Malaysian commercial free-to-air terrestrial television station.

Chaozhou, alternatively transliterated as Chiuchow, Chaochow, or Teochew, is a city in the eastern Guangdong province of China. Char kway teow, literally "stir-fried ricecake strips", is a popular noodle dish in Malaysia, Singapore, Brunei and Indonesia. Cantonese and Charles B. A checked tone, commonly known by its Chinese calque entering tone, is one of four syllable types in the phonology in Middle Chinese.

Chen Baisha Cantonese Jyutping: Chan4 baak6 saa1;Chinese traditional: He was born in Xinhui and was considered to be the first scholar to coming out from Xinhui and Guangdong. As early as , when Chen was teaching in Baisha, Guangdong, his scholarship was already highly regarded. In , at the age of thirty-nine, Chen travelled to Beijing and re-entered the National Academy.

He was praised by Xing Rang and started a new trend of teaching. When Chen Baisha died in , left behind a distinguished line of students, many of whom by then were holding high office. The Chen Clan Ancestral Hall is an academic temple in Guangzhou, China, built by the 72 Chen clans for their juniors' accommodation and preparation for the imperial examinations in in Qing Dynasty. Chen Jiongming 13 January September , also romanized as Chan Kwing Ming in Cantonese, was a revolutionary figure in the early period of the Republic of China. Chen Lihua born , rendered Chan Laiwa in Cantonese, is the founder and chairman of Fuwah International Group, one of Beijing's largest commercial property developers.

Chet Lam is a Hong Kong-based independent "city-folk" singer-songwriter. Chiang Kai-shek 31 October — 5 April , also romanized as Chiang Chieh-shih or Jiang Jieshi and known as Chiang Chungcheng, was a political and military leader who served as the leader of the Republic of China between and , first in mainland China until and then in exile in Taiwan.

Chinatown ESL is a public service program under the Chinatown Committee of Harvard's undergraduate service organization, the. Chinatown Family is a novel by Lin Yutang set in New York City's Chinatown of the s and s, concerning the experiences of the Fongs, a Chinese-American family in becoming successful by hard work and endurance in a sometimes less than welcoming America.

Chinatown is an area of Liverpool that is an ethnic enclave home to the oldest Chinese community in Europe. It is frequently referred to as "Oakland Chinatown" in order to distinguish it from nearby San Francisco's Chinatown. It lies at an elevation of 39 feet 12 m. Chinese were the first Asians to arrive in Oakland in the s, followed by Japanese in the s, Koreans in the s, and Filipinos in the s and s. Southeast Asians began arriving in the s during the Vietnam War. Many Asian languages and dialects can be heard in Chinatown due to its diverse population. Chinatown is located in downtown Oakland, with its center at 8th Street and Webster Street.

Its northern edge is 12th Street, and its southern edge is Interstate located approximately at 6th Street. It stretches from Broadway on the west to the southern tip of Lake Merritt in the east. Chinatowns in Australia exist in most states and capital cities with historic former Chinatowns in frontier and rural areas. Chinatowns in Europe include several urban Chinatowns that exist in major European capital cities. This article contains a list of the Chinatowns, which are either officially designated neighborhoods or historically important in the United States. Chindian is an informal term used to refer to a person of mixed Chinese and Indian ancestry; i.

Chinese Americans, which includes American-born Chinese, are Americans who have full or partial Chinese ancestry. Chinese as a foreign or second language is the study of the Chinese varieties by non-native speakers. The Chinese Baptist Convention Abbr: CBC is a cooperative association of Baptist churches in Taiwan and the territories administered by the Republic of China.

Chinese Cambodians are Cambodian citizens of Chinese or partial Chinese descent. The Chinese Canadian community in the Greater Toronto Area was first established around , with an initial population of two laundry owners. The modern Chinese varieties make frequent use of what are called classifiers or measure words.

Chao Ho was the lead ship of a class of her class of training protected cruisers originally built for the Manchu Qing Dynasty. Chinese culture is one of the world's oldest cultures, originating thousands of years ago. Borrow for free from your Kindle device. Previous Page 1 2 Next Page.

Free UK Delivery by Amazon. Include Out of Stock. Unlimited One-Day Delivery and more. There's a problem loading this menu at the moment. Learn more about Amazon Prime. Get to Know Us. Amazon Music Stream millions of songs. Although the terminology is slightly different, it is the same concept that the Chinese American writer Amy Tan uses to construct her novel The Hundred Secret Senses Chinese talk about people, generally women, who have yin yang eyes, eyes that can see persons and ghosts, and eyes that witness both the living and the dead.

Chan ; Takaki ; Cassel ; and Lai Given my interest in biblical hermeneutics, I will illustrate these two strategies as they are employed by people who have something to do with the Bible. On the other hand, John J. So we began to remold him into a member of his own race. There was his grin, for example. We had to explain to Oozong that the Chinese are an inscrutable people who rarely show joy or sorrow in public. He was to make his face, we told him, blandly intelligent. The effect, we added, would be heightened if he were to droop his eyelids a little.

Then, when he was addressed, he was to tighten the corners of his mouth ever so slightly, which was as far, he should know, as any Chinese ever went in showing amiability. It took hours of patient work in front of a mirror, but the result was the most Orientally bland face in all China. The more I think of it, the more I realize how essentially responsible my sister and I were for making Oo-zong conscious of the habits of his own race, for making him, indeed, really Chinese.

Works by Chinese Americans are seldom published, and thus are seldom taught. As a result, a cycle is created in which the voices of Chinese Americans may be silenced forever.

They tell me that if I wish to succeed in literature in America I should dress in Chinese costume, carry a fan in my hand, wear a pair of scarlet beaded slippers, live in New York, and come of high birth. Before Confucius, there never was Confucius. It is this same fear of and prejudice against hybridity that underlie some criticisms that have been made about some better-known writings by Chinese Americans.

In other words, one finds exactly the same strategies of marginalization, which Rey Chow To be sure, this kind of oppression comes not only from without, but also from within the Chinese American community. Chinese emigration to the United States in the mids was a result of domestic corruption on the part of the Qing dynasty as much as of foreign imperialism.

What is it if not a contradiction that a Chinese American, John 24 Chapter 2 Huang, was turned into the embodiment of the so-called campaign finance scandal as well as the threat of globalized capital when globalized capital is in many ways a U. Reading with yin yang eyes alerts me to many contradictory aspects within the Gospel of Mark.

After all, Mark was written when the entire Palestinian area was under Roman colonization see also Myers ; and Blount Various studies have also suggested that ancient Jewish apocalyptic rhetoric bears a relationship to colonial politics and that the writers, in the interest of self-preservation, tended to level their attacks at a more benign target than the imperialists themselves see, for example, Cohn ; and J. For Mark, Jewish elites are both weak and wicked. Unlike those of Jesus, their teachings are unimpressive Mark 1: While Jesus operates in accordance with divine directives 1: Although they refer to the law constantly, they plan to murder Jesus on the Sabbath 3: He promises that God will come, God will destroy the Jewish authorities, and God will transfer their positions of leadership.

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This apocalyptic message becomes more explicitly anti-colonial when one takes into consideration several subtle criticisms of Roman authorities in Mark. In view of the many parallels that Mark also draws between Jewish and Roman authorities in the deaths of John the Baptizer and Jesus 6: However, I have also come to see, in true yin yang fashion, that the Gospel is also a site of neocolonial domination, or—to problematize Homi K.

Since this parable both begins and concludes with the warning that one should stay alert and awake What we have, then, is a Jesus sitting at the pinnacle of the hierarchy of his household, dishing out commands and punishments. How is that different from the Gentile or Roman rulers who also sit at the pinnacle of their hierarchy of power, lording over and exercising authority over those who rank below them To put it bluntly, reading with yin yang eyes means a reading that never assumes the normative authority of the Bible.

As Amy Tan relates it in her novel, yin yang eyes are forbidden secrets; once known, people would try to submit Kwan to various religious and scientific apparatuses in a desperate attempt to restore order Kwan, however, is defiant to the end. Reading with yin yang eyes accents instead disruption, disagreement, and discord. This, in my opinion, is particularly important in light of the ways religion in general and the Bible in particular have been used to racialize, hierarchize, and colonize people within the United States.

Chinese Americans, in other words, are disenfranchised because they are not Bible-believing Christians, but Buddhists The separation between Chinese and Americans is then justified as a struggle between Chinese and Christendom There is yet another reason why my reading with yin yang eyes focuses on the oppressive as well as the liberating potential of the Bible.

As I have already intimated, oppression comes from without as well as from within Chinese American communities. This realization should alert us to the danger of idealization or romanticism of any form. As there is no innocent history, there is no perfect culture; neither is there a book that is solely and squarely on the side of liberation. How can it be otherwise given the way U. Such a reinscription seems even less desirable in light of the controversial Truth and Reconciliation Commission in South Africa, which aims to chart a future that would include all, even those who have participated in the crimes and atrocities of apartheid.

This can be seen, for example, in the way the Gospel shifts its emphasis from God and Jesus sending people out for mission 1: Although such a politics might be understandable in a desperate colonial situation, which was what the Jewish circumstance seemed to be both before and between the two Jewish-Roman wars, different politics must be imagined for a different situation.

A Broad View In addition to a biblical hermeneutics that fixates on contradictions and contests scriptural authority, I want to suggest further that yin yang eyes signify the importance of moving beyond readings that are tied to singleissue politics. If the latter makes evident the need for alliance, the former demonstrates that allies are readily available.

As Ling-chi Wang suggests, we have by now before us the positive example of the Third World Liberation Front in the s as well as the negative example of the Los Angeles riot in L. Since yin yang eyes are traditionally related to the threat of women, feminism is a logical ally and an indispensable element within my Chinese American hermeneutics.

According to Rubin, homosocial communities of men and male-dominant kinship networks are often formed and reinforced by means of women, like the giving of women by men to men in marriage. Her running in and out of the banquet hall to talk to each of her parents respectively 6: By getting her revenge, she also participates in reaping a share of the benefit.

Mark incorporates these named women disciples in the end of his Gospel in such a way that he secures their subordinate status even while portending, or pretending, their importance. To be effective, we must start building coalitions or communities of resistance that are based on several issues rather than one differentiating factor of identity. A Transgressive Perspective Finally, I want to suggest that reading with yin yang eyes means reading beyond disciplinary lines. Reading from the standpoints of Asian American studies, postcolonial inquiries, and feminist theory has enabled me to look deep into, and even look back at, the biblical text.

I hope I have already demonstrated the practical benefits of an interdisciplinary approach to studying the Bible, but I have yet to articulate the theoretical underpinnings for advocating such an approach. Her rationale is the Foucauldian assertion that each discipline has its own disciplinary norms or regimes of truth; one must therefore resort to other critical theories to demystify the established framework and read against the grain. Reading with Yin Yang Eyes 31 Palumbo-Liu b has suggested that rigid disciplinary boundaries are built upon an assumption of origin and purity.

As Palumbo-Liu readily acknowledges, this problem becomes more acute for scholars pursuing ethnic studies, since such studies are already looked down upon as works of bricolage, and thus works of secondary importance. Chinese Americans, despite their nativity, are racialized to become perennial border-crossers who do not really belong.

The assumptions and arguments that Palumbo-Liu identifies are used to patrol not only disciplinary borders within the academy but also cultural borders within a nation. For him, one sees to be seen; it is by looking at others that self comes into being. This multiplicity of self, in contrast to the biblical text, is no longer a demon to be exorcised but a strategy to be embraced. They help me negotiate the slash or hyphen 32 Chapter 2 that attempts to separate Chinese from American.

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They make me aware of various alignments and alliances. They sensitize me to the contradictions between my own sites of pain as well as my own sites of privilege Tolbert They bespeak a phantom-like presence that can be seen, but cannot be sieged or fenced in. As such, it is as threatening as the yin yang eyes that see ghosts.

The first is the film Blade Runner starring Harrison Ford.

As Robert Lee insightfully points out, the antiAsian ideology of this film is clearly implicated by its designation of the eyes as the difference marker between white or right humans and replicant humans There is yet another parallel between these replicant humans and the cultural stereotypes of Asian Americans We are more like machines, robots, or cyborgs than human beings; in other words, we are replicant, not real, humans. The other movie is the hit Year of the Dragon starring Mickey Rourke , which depicts Chinese Americans as the originators of organized crime.

Despite their outward appearance of business propriety and prosper- Reading with Yin Yang Eyes 33 ity, their international crime ring threatens U. This victimization of white life is personified by the underappreciated and misunderstood anti-hero, whose last name seems like an intentional pun, Inspector White. Like Blade Runner, this movie also has its share of emphasis on Chinese eyes. When a Mafia boss hears about the young man who is heading up the Chinese American triad, the Italian comments: I want to know if he is reckless; one look in his eyes, I will know.

There is no Roger, is there? You know how I know? I want you to look me in the eyes, and I want you to say it. I have seen many things. It is a biblical hermeneutics that explores the complexity of power, encourages vigilant self-critique, and enables the building of alliances. Two Women of China What causes the development of this schizophrenia or yin yang personality is a series of traumatic events that are too complicated to retell here.

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Trying to comfort her daughter, Mulberry explains: Since the threat of a shared body or non-singular self has much to do with divided allegiance and betrayal, it is not surprising that Asian Ameri- T 34 Ambiguous Admittance 35 can bodies—as the internment of Japanese Americans during World War II as well as the more recent cases involving Wen Ho Lee and James Yee show—often become suspects of espionage. If Asian American difference makes assimilation into mainstream white society problematic, Chang-Rae Lee ironically suggests that their marginalization also makes them particularly suitable to play the role of an unnoticeable spy or—to continue the flow from last chapter—a secretly observing private eye.

The politics of inclusion and exclusion is central to this chapter on the Gospel of John. Instead, I see John as a site of struggle for community. It takes as its point of departure what Anthony P. Or, to adapt the alliteration of Bhabha b , they claim a close relation between neighbor liness and narration. In contrast to Craig R. Jesus prays for two things before his arrest and passion: Anthony Cohen suggests that community, as a relational idea, is most concerned with boundary; that is, where community begins and ends This is true whether a community comes into being because of external oppression, internal cohesion, or both Sollors Contrastive definition is a major strategy in John.

One can find it at work within an episode as well as between successive episodes. For example, in another episode that involves a woman Similarly, lines are drawn between a Jewish man who comes to Jesus at Ambiguous Admittance 37 night in John 3 and a Samaritan woman who is approached by Jesus at noon in John 4. In contrast, the Roman governor Pilate ironically identifies himself as an Ioudaios when he interrogates Jesus for the Ioudaioi As the passages referenced here indicate, John does not construct community only through a categorization of in difference.

Without telling us, John actually shows us the desired effect of this emphasis on nemesis in a couple of episodes. The more viciously the Ioudaioi attack the congenital blind beggar healed by Jesus, the more tenaciously he commits himself to his healer 9: Likewise, in response to repeated attempts to stone Jesus on the part of the Ioudaioi 8: Contrastive construction of community also often involves humor or inside jokes.

Irony, of course, is an effective literary strategy for this end Culpepper His Gospel is like a shroud of mystery that rises and falls on its characters as well as its readers, thus provoking a potential division between the initiated those who understand and the uninitiated those who do not. Or, to use Norman R. Alternatively, Benedict Anderson refers to the linguistic diversity that results from the dethroning of Latin and results in the imagination of plural communities What we learn from both Anthony Cohen and Anderson is that knowledge, language, and community are intricately bound.

What makes people become conscious of their belonging to and participating in a community is the sharing of the same educational and linguistic boundaries. In other words, conferring and withholding knowledge and information can both be used to create or crush community.

In my opinion, John constructs community precisely by maneuvering his language simultaneously to confer to and withhold understanding from his characters and his readers. At the same time, readers are involved in a similar double movement of understanding and misunderstanding as they follow the mix- 40 Chapter 3 ture of comprehension and incomprehension experienced by the characters.

Not only will this encounter much like irony ally readers with characters who get the picture over against characters who do not,21 its instability will also lure or seduce readers into community with the implied author. That is to say, the outcome of a challenge is often secondary to the primary bonding experience of participating in the challenge.

Moreover, his following elaboration of the metaphor explains not only that Jesus handles all membership exclusively, but also that his community has no previous enrollment According to John, there is only one way to see, know, believe, and follow God, and that one way is Jesus. All other ways are hazardous and bogus With the cleansing of the temple 2: What confessing Jesus means, in turn, is that mem- Ambiguous Admittance 41 bership is based on consent instead of descent. John makes this point in the first chapter of his Gospel, where he contrasts a nat ur al relation to a super-nat ur al relation 1: After that remark, we find another parenthetical statement by John: As far as the Gospel is concerned, Jesus and his brothers seem to part ways from that point on 7: In John, then, community with Jesus is not based on biological descent of the family.

Another illustration of this differentiation between faith and family can be found in the confession on the part of the blind beggar and the aversion on the part of his parents 9: When Jesus finally announces that his hour has come, he is responding to the coming of the Greeks This emphasis on consent over descent is evident in the way John attributes the rejection experienced by Jesus to various ancestral concerns of the Ioudaioi. They are ready to sacrifice Jesus because they grant priority to the preservation of their nation He is stuck because he is not able to shed what is impossible in the old paradigm of biological descent in order to receive what is now possible in the new paradigm of spiritual consent.

For Sollors, marriage is characteristic of consent relations It is also by now a familiar understanding within Johannine scholarship that the meeting between Jesus and the woman at the well amounts to a betrothal-type scene see Alter When Jesus approaches the woman for water, she raises several descent-related concerns: Its construction is based on a different paradigm: That is to say, John is also constructing a community that emphasizes assent or agreement revolving around the central figure of Jesus.

Unlike the Ioudaioi who refuse to hear what they are told 9: To construct this community of consent, John proceeds to show and tell the exemplary unity between Jesus and God Rather than seeking glory from people like the Ioudaioi do 5: Second, Jesus does nothing on his own. He copies whatever God does, and does whatever God says 5: What Jesus hears from God and gives to his community is a command to love one another What Jesus does in obedience and in service to God for his community is also part of that command to love—that is, to be willing to serve and give up life for one another Notice that John often represents this emphasis on consent through unity using a language of love.

Likewise, Jesus loves those who belong to him. Those who belong to him will demonstrate their love for him by obedience, and they will be loved because of their obedience What we have then, in John, is a community in the form of an 44 Chapter 3 irregular triangle. In John, obedience, unity, and love are so intertwined that they are essentially inseparable. What I am suggesting is that John constructs a community that requires confession and demands consent by employing a rhetoric of unity and love.

I think this merging or blurring of consent, unity, and love is also at work behind the mystifying role that the beloved disciple plays within the Gospel. John also claims to base his writing on the witness of this beloved disciple In fact, he is mentioned late and seldom within the Gospel. Moreover, John, with one exception In these narratives where they appear together, John always names Peter first and generally devotes more coverage to him. It is a move that gives John the flexibility of multiplicity and, at the same time, the authority of unity.

In contrast, members of the community are destined to move upward. As Jesus tells Nathanael in their first encounter, Jesus is both the hub and vehicle of heavenly communication and transportation 1: It includes not just being raised up from physical death 6: With Jesus, his followers experience that plainness changes into sumptuousness 2: The success of this growth to come is depicted in the miraculous catch of fish orchestrated by the risen Jesus In fact, John makes a point of describing repeatedly the abundance of this catch With the freedom and power to conquer 8: Legitimation, Convolutions, and Contradictions According to Anthony Cohen, symbolic construction of community often turns to the past for legitimation In other words, selective memory or creative composition is used to fabricate a history or precedent to make the present construction look valid and natural.

Anthony Cohen underscores the emotional investment of this strategy It is such a significant part of imagining community that Anderson spends an entire chapter of his book on it What we must not lose sight of is how consistently John has Jesus invoke an older authority figure to circumvent his opponents. It is the priority of precedence. Thus John finds it important, for example, to clarify that circumcision is not from Moses but from the patriarchs 7: When the Ioudaioi claim the authority of the paramount patriarch—Abraham—John has Jesus either assert his own prior existence 8: By resorting to the strategic argument of origins, Jesus is able to deflect the criticism about his disregard for the law with the mantra: I am serving and fulfilling God.

The Ioudaioi may have been constructing a temple for forty-six years 2: It allows John to do so with Moses 5: As the Word that has been there from the beginning and in whom everything has its beginning 1: As such, he is able to accuse the Ioudaioi of making false claims to paternity 6: In addition to the idea that communities are constructed by the power of imagination, Anderson means for the term to connote also the thought that comradeship and unity are imaginations that cover up actual inequalities and differences Language is inseparable from the construction of nation or community; but nation or community is also like language, because both are full of ambivalence or ambiguities.

Because the exterior boundary of a nation or community erodes, and its interior interrupts. As we have just seen, John is concerned about the future expansion of the community. And this concern, in turn, betrays his concern about the next generation, the passing on of his construction as tradition, and thus his own concern with descent.

Confessing Jesus is represented as an experience of re birth that results in a parent—child relationship with the divine 1: All the talk about confessing Jesus notwithstanding, John himself confesses several Ambiguous Admittance 49 times that confessing Jesus is impossible without divine initiative. God has to allow it to take place 3: Quoting the prophet Isaiah, John asserts that without this divine permission and pull, people will not be able to understand and confess Jesus And we know that it is not solely due to human refusal, but also results from divine repudiation.

These traces of emphasis on divine prerogative over human initiative may show that John is not using it as simply another reference to physical birth a reiteration of birth by blood , but also as a reference to the futile human desire and determination to confess Jesus. We have already seen how John has Samaritans and Greeks coming to confess or admit Jesus 4: What looks like a consent of equals may turn out to be a relation of dependence, especially in light of the patriarchal marriage metaphor.

In other words, there are cracks in the wall that John constructs to cut off two camps of consensus, and intracommunal conflict is always already taking place alongside intercommunal rivalry. They debate about Jesus, with opinions ranging from Jesus being the messiah and a prophet to Jesus being demon-possessed 7: Judas Iscariot is, of course, the obvious example. While Judas provides an obvious example, he is not the only example. It is true that John generally gives Peter first billing as well as more action and conversation.

At the same time, John is clear that the beloved disciple precedes Peter in knowing the identity of the betrayer Admittance means, first of all, permission to enter a physical space, like going into a country. It means, second, a form of social recognition or acknowledgment that implies a sense of belonging, like being validated as worthy to be part of a school, a discipline, or an association. Finally, the word means confession, like surrendering to face the consequences of a crime, or repenting as a result of a conviction or conversion.

As John requires and demands admittance of Jesus in the sense of conversion or conviction , will John himself admit the problems that are involved in his construction in the sense of wrongdoing or crime? Despite his best efforts, what we find in his Gospel is a community that is 1 torn between consent and descent, 2 simultaneously open and closed, and 3 often threatened by potential rupture of difference.

Even more disturbing is the fact that his symbolic construction of community implies not just boundary but dehumanizing hierarchy. The emphasis on consent is, of course, intertwined with the accentuation on independence, self-reliance, and thus the myth of upward mobility. This cultural rhetoric of consent and mobility is, like John, full of contradictions and cover-ups. As Sollors himself admits, U. For example, long before the uproar about university admission by affirmative action, Asian Americans were ineligible to receive admission scholarships based on affirmative action in the University of California system.

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In that sense, we were considered whites. On the other hand, when the Los Angeles Police Department decided to protect the white districts after the verdict involving the police officers who arrested Rodney King, Koreatown was not included in the plan of protection. In that case, we were not considered whites. We have been victimized by stereotypical representations and racial jokes. Many of us have also experienced the linguistic barrier to include and exclude that John manipulates Li As one critiques how the ambiguous meaning of descent has been used to disqualify Asian Americans in terms of racial lineage, even if they were born in the United States, one must not forget to engage similar contradictions and frictions within Asian America communities.

Conclusion Symbolic construction of community is as important for John as it is for many contemporary Asian Americans. For Nora Okja Keller, sanity itself is dependent on making communication and hence community And it does matter a great deal what kind of community people are imagining, practicing, and re-creating.

After reading and thinking about the Gospel of John and U. This type of hierarchical boundary, as Tod D. John himself is eventually unable Ambiguous Admittance 55 to sustain his dualistic opposition of consent and descent, because both are power-laden social constructs. Like Buell, I also question how this strategy assumes, and thus reinforces, the patriarchal power differential between grand parents and grand children To emphasize this ambiguity of symbols, Cohen suggests that the passing and receiving of symbolic construction of community is more akin to a form of regurgitation than simple digestion Sollors has demonstrated that this is indeed the case with the Exodus narrative, which means rather different things in the minds of Puritans and African Americans My relations with John can therefore be hardly categorized in terms of a simple consent or dissent.

Instead, it is more accurately described by what Emmanuel Levinas says about his Heideggerian lineage: I feel indebted, but this sense of indebtedness is simultaneously filled with regrets First of all, my ambivalence does not imply a mindless suspension of meaningful judgment or political intervention.

While it honestly admits that interpretation of politics and politics of interpretation are messy and complicated businesses, it does not deny the many differences that exist between oppression and liberation. Second, my ambivalence implies an earnest plea that our interpretations of John be carried out in a contextually concrete and specific manner.

We must admit that de-colonizing John and our interpretations of John, like de-colonizing the United States, is a continuous process of revision and reevaluation that requires humility, courage, and vigilance. In other words, Jen is also thinking and writing about the possibility of a non-biological family and kinship. Besides their common interest in constructing a kinship that goes beyond biology, both Ng and Jen seem committed to confounding the question of origin.

Unlike the second daughter, who was adopted from China, Lizzy was an abandoned baby found in front of a church, and Carnegie adopted her as a single man. Was she any part Chinese at all? Foskett has looked at biblical images of adoption in Exodus and Romans More recently, Foskett has put into dialogue experiences of adoption and the study of or search for Christian origins In this chapter, I will look at a New Testament book that is most concerned with the origins and the development of the early church community, namely, Acts.

Ironically, a recent collection of essays on Acts is titled Contextualizing Acts Penner and Vander Stichele , but its contextualizing acts is almost completely limited to the firstcentury world from which the book of Acts came. First, it sketches the formation, and hence the origin, of the Christ ian church community. Acts has, for example, many episodes that demonstrate an awareness of linguistic and ethnic differences. In addition to the linguistic miracle among ethnic Jews in the Jerusalem Pentecost 2: There is also a mixed marriage between Felix and his Jewish wife, Drusilla It is no secret within Chinese America that while native-born Chinese and immigrant Chinese may share a common ethnicity as well as a U.

Finally, Timothy Tseng explores the difference between reading a dispute among early Christ-followers Acts 6: I would like to follow these three trails to see what Acts and Chinese Americans may have to say about three issues that are of great significance to both parties. Those issues are community integration, religious diversity, and colonialism. We have already seen from the exchange between Lysias and Paul In addition to linguistic and cultural issues 2: He points to the issue of the Sadducees and the Pharisees What about the early Christ ian community?

Is there also a problem of integration in Acts? This is especially relevant for two reasons: The integration of Jews and Gentiles certainly receives major coverage in Acts, with the length of attention 8: That is, however, by no means the only source of conflict within the early Christ ian community. In addition, we find Ananias and other Jerusalem disciples being suspicious of a new Christ-follower like Paul 9: Barnabas is able to help Paul by playing the mediator role 9: Faith and the Holy Spirit Paul, in his response to the question of the Philippian jailer, states that faith in Christ is the means to or the requirement for salvation However, in the previous chapter we have learned from Peter that, concerning integration into the new community, the giving and the receiving of the Holy Spirit is at least theoretically speaking the eraser of ethnic difference The incompleteness or inferiority of faith in Christ without having the Holy Spirit is rather unambiguously implied in the case of the Samaritans 8: We must not forget that in the case of Cornelius at Caesarea, the Holy Spirit comes on him and his household before they are even baptized Shortly after the Pentecost in Jerusalem 2: This couple, guilty of withholding for themselves part of the money they receive from selling their property, is struck dead presumably by the Holy Spirit.

Otherwise, not only is their integration into the community open to question, but their very presence in the community may also be literally removed. Scattered throughout Acts are Christ believers characterized by works of charity or almsgiving, like Tabitha or Dorcas 9: For our investigation of community integration, the most telling story in addition to that of Ananias and Sapphira is arguably that of Simon in Samaria 8: Luke is clear that Simon has believed and received baptism in the name of Christ 8: As a result, they are jailed, but are miraculously rescued 5: Negatively, the quality or qualification of being free from monetary concerns contrasts those who belong to Christ from those who live and act for material gain.

In contrast to Christfollowers who sell and share all, we find in Acts some unnamed Philippian slaveholders and one silversmith called Demetrius who, because of falling income, accuse Paul of civic and religious pretenses By the time of the Jerusalem council, the experience of suffering persecution has become a distinguishing mark of certain membership in the community Unlike the examples of Theudas and Judas the Galilean being given by Gamaliel 5: In the process of teaching and encouraging the elders, Paul establishes his ethos as a credible leader and teacher in the beginning and at the end of his speech.

In the beginning, Paul highlights his endurance of persecution in the past and his present decision to head towards Jerusalem despite certain dangers