By Tat-Siong Liew

This quantity strikes literary feedback of the Gospels additional into the socio-political fight for liberation - quite, into the area of colonial/postcolonial discourse. Taking heavily the concept that Mark's Gospel used to be written lower than Roman colonization, and utilizing "inter(con)-textuality" as an underlying conception, it examines the relation among Mark's tale of Jesus and colonial politics, in particular Mark's emphasis at the parousia and his buildings of colonial matters. It argues that Mark's apocalyptic at the same time resists and reinscribes colonial ideology by way of 3 subject-positions and subject-matters: authority, corporation, and gender. Juxtaposing apocalyptic and politics, dissidence and duplication in addition to chinese language American narratives and the Markan try, this quantity seeks to reconsider the fight for social switch and the connection among cultural politics and Gospel experiences.

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Additional resources for Politics of Parousia: Reading Mark Inter(Con)Textually (Biblical Interpretation Series)

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Picking up on the metaphor of "text-as-weaving," Ν. K. Miller ("Arachnalogies"; and Subject, 75-106) emphasizes figures like the spider or the woman weaver to assert the importance of subject—and that of agency— for those who are not in the position to surrender flippantiy status that is not yet recognized a n d / o r grasped. 22 Spivak even goes so far meaningful exploration of the dynamics involved in subject construction, as well as limit the room for multiple and overlapping needs and interests (Chow, 29).

Considering my personal experience of growing up under the British educational system in Hong Kong, and then receiving my undergraduate and graduate training in the United States, for me to go look for some "pure," "indigenous" theories is not only a denial of my personal history, but also the history of all cultures. As Said suggests, "the history of all cultures is the history of cultural borrowings" (Culture, 216-217). 6 Chow has argued, for example, that French poststructuralism actually began when critics like Derrida and Kristeva "'turned East' to China for philosophical and political alternatives" (18; see also Lisa Lowe).

5 This refusal to use "western" or "first world" theories—a kind of cultural territorialism that "fossilizes" different cultures in distinctly separate and definable spaces—is finally, in my opinion, untenable in light of history. Considering my personal experience of growing up under the British educational system in Hong Kong, and then receiving my undergraduate and graduate training in the United States, for me to go look for some "pure," "indigenous" theories is not only a denial of my personal history, but also the history of all cultures.

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