Postcolonial Imagination and Feminist Theology Book Review

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1. The main purpose of Kwok’s book is to extend postcolonial scholarly discourse. Building on the work of Edward Said, Kwok claims that contemporary Biblical scholarship and theology has been inextricably linked to colonial structures, paradigms, and assumptions. These underlying epistemologies have a strong impact on how theology is conducted, and the implications thereof. Kwok wants to change how theology is done, which is beyond a discursive activity. Although the book is too complex for one thesis statement, Kwok’s key thesis would be that the “postcolonial imagination refers to a desire, a determination, and a process of disengagement from the whole colonial syndrome, which takes many forms and guises,” (3). The purpose of the book is stated well, albeit in a lengthy way. It is certainly justifiable in light of the progress that has already been made in postcolonial scholarship.

2. The key question the author is addressing is how to think differently about Christianity, Christian theology, and about postcolonial politics, too, and what different modes of thinking might mean for changing real world relationships and power structures? Kwok phases the question as how it is possible to “decolonize the mind”? (22). From this central question, the author poses numerous corollary questions. For example, Kwok wants to know how the voices of marginalized communities and particularly women can be effectively woven into a cohesive narrative about human past, present, and future possibilities? The author also wants to know how theological discourse can impact political realities.

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3. The most important information from the book include an explication of the process of “decolonizing the mind,” which is addressed in the first section of Postcolonial Imagination and Feminist Theology. Central to the process of decolonizing the mind is incorporating the experiences of women of color because patriarchal hegemony has shaped not just the substantive content of theological discourse but its discursive practices and assumptions too. Second, Kwok formulates a cohesive postcolonial feminist theology, borrowing from queer theology and feminist theology. The author claims that it is important to shift to a transnational approach to truly liberate the mind and shift the balance of power. Kwok uses an abundance of relevant empirical and anecdotal evidence from multiple sources including narratives that fit within the proposed postcolonial feminist theological process.

4. The main inferences that move forward the overall argument of the book include welcoming multiple voices to promote the process of postcolonial feminist theology, and how to “resignify” gender entirely (Kwok 23). While prior postcolonial and feminist discourse have focused squarely on the results of patriarchy, Kwok suggests that the future depends on actually restructuring political realities through different approaches to knowledge and power. Because theological knowledge has inherent power, the author shows how reinventing Christianity is not just possible but is already….....

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