By Jonathan H. X. Lee
A source excellent for college students in addition to common readers, this two-volume encyclopedia examines the range of the Asian American and Pacific Islander non secular experience.
• Covers either universal motifs in Asian American non secular tradition, comparable to chinese language New 12 months gala's and mortuary rituals, in addition to many newly tested religion traditions
• includes entries on not often addressed themes inside of Asian American faith, resembling Hezhen Shamanism
Read Online or Download Asian American Religious Cultures [2 volumes] PDF
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Extra info for Asian American Religious Cultures [2 volumes]
For this reason, getting body art can come from an individual’s choice to externalize the emotions of a life transition. Similarly, the style of body art represents an individual’s choice to connect to a particular culture, and in some cases this is a reconnection to the individual’s own culture or to a culture lost in the process of colonialism. Some people get body art that is not from their own culture to represent their sense of connection to other cultures. Similarly, contemporary tattoo artists create decon textualized art to connect to modern culture and new senses of self.
For example, Hawai‘i-born Filipino American Leo Zulueta is well known for his “tribal style” tattoos that use traditional Polynesian lines in large modern shapes. Also involved in body art is the technology of creating the art. The artist may use traditional instruments to remain close to the traditional process or may use new technology to be more contemporary. Some contemporary tattoo technology can make the tattoo lines cleaner and appear more modern. In addition, new technology leads to new possibilities for body alteration.
Asian American biblical scholars question both the historical colonial treatments surrounding the ownership of the Bible and also those about origins. ” Just as Egypt is often separated from its North African location, so Asia is now generally considered to be apart from rather than a part of the biblical landscape. Perhaps herein lies the heart or the threat of Asian America in general and Asian American biblical hermeneutics in particular: both gesture toward an “other” who might also be part of the self.