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This article is one of three presentations that were presented at “Korea-Japan Theological Forum 2006” held in Kyoto, Japan on November 24-25, 2006. In this article, I, first of all, examined an overall academic background and trend of the world context, in which today’s post-national or trans-national discourses that the subject of the Forum 'Beyond a Nation" indicates is discussed. Paying attention to relatedness between neo-liberalistic globalization and the present discourses pursuing an outright rejection of any wholeness concept or thought and a breakdown of historical syntax from the perspective of today’s postmodern discourse that appeared as a criticism of meta-discourse or mecro-discourse, I critically studied how these post-national or trans-national discourses have been developed in Korean academic circles and what meanings and problems they have. In addition, I attempted to show that post-national or trans-national project has been developed, on the one hand, in close connection with a cultural war by a conservative right-wing group and, on the other hand, in connection with a cultural war by a radical line as a frantic criticism of patriotic nationalism.
This thesis posed a question of what an Asian theological search for an improvement of Korea-Japan relation aims for, when Korean and Japanese theologians accept post-national or trans-national discourses by Western academic circles without any criticism, and without any proper admittance and reconciliation of past wartime atrocities by Japanese oppressive colonial rule on Korea, in spite of imports of postmodern, postnational or transnational project proposed as a criticism of too much self-centered worldview of nationalism and also as a criticism of national and patriotic discourses having contributed to ruling class interests. I strongly suggested that if Korean theologians, not freed from suffering of the Japanese colonial rule and national division until now, uncritically accept such discourses as postcolonialism, deconstruction and transnationalism without sincere consideration of historical, political, and economical contexts of East-North Asia, those theologians are, wittingly or unwittingly, in danger of complying with an attempt to overlook or castrate spirits of resistance, transformation and practice of nationalism. I tried to formulate Asia's theology by way of reconciliation of Korea-Japan relation. Asia's theology must concentrate on a thorough transformation of human and world conditions in times of today's unjust neoliberal globalization.
Lastly, as a feminist theologian of South Korea experiencing suffering from national division and conflict, I critically argued that today's feminism and feminist theology influenced by the 'third wave of feminism' of postmodernism and poststructuralism by the 1980s have tended to regard nation, nationality, nationalism as outdated and discard it, and that such a tendency has a lot of problems. My intention is to make it clear that nation, nationality, nationalism is relevant in order to realize national equality in the world and to achieve Korea’s reunification.
This thesis posed a question of what an Asian theological search for an improvement of Korea-Japan relation aims for, when Korean and Japanese theologians accept post-national or trans-national discourses by Western academic circles without any criticism, and without any proper admittance and reconciliation of past wartime atrocities by Japanese oppressive colonial rule on Korea, in spite of imports of postmodern, postnational or transnational project proposed as a criticism of too much self-centered worldview of nationalism and also as a criticism of national and patriotic discourses having contributed to ruling class interests. I strongly suggested that if Korean theologians, not freed from suffering of the Japanese colonial rule and national division until now, uncritically accept such discourses as postcolonialism, deconstruction and transnationalism without sincere consideration of historical, political, and economical contexts of East-North Asia, those theologians are, wittingly or unwittingly, in danger of complying with an attempt to overlook or castrate spirits of resistance, transformation and practice of nationalism. I tried to formulate Asia's theology by way of reconciliation of Korea-Japan relation. Asia's theology must concentrate on a thorough transformation of human and world conditions in times of today's unjust neoliberal globalization.
Lastly, as a feminist theologian of South Korea experiencing suffering from national division and conflict, I critically argued that today's feminism and feminist theology influenced by the 'third wave of feminism' of postmodernism and poststructuralism by the 1980s have tended to regard nation, nationality, nationalism as outdated and discard it, and that such a tendency has a lot of problems. My intention is to make it clear that nation, nationality, nationalism is relevant in order to realize national equality in the world and to achieve Korea’s reunification.
목차
Ⅰ. “민족과 민족(국민) 국가”의 기원과 해체에 관한 탈근대적 담론
Ⅱ. 민족문제와 남한에서의 문화 전쟁
Ⅲ. 넘어서야 할 미국에 종속된 일본의 신군국주의와 우파 민족주의의 문제
Ⅳ. 한일관계 개선을 위한 아시아 신학의 모색: 남한의 한 여성신학자의 관점에서
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