JOURNAL OF FEMINIST STUDIES IN RELIGION最新文献

{"title":"See Me, Hear Me, Recognize Me","authors":"Rachel A. R. Bundang","doi":"10.2979/jfs.2023.a908314","DOIUrl":"https://doi.org/10.2979/jfs.2023.a908314","url":null,"abstract":"See Me, Hear Me, Recognize Me Rachel A. R. Bundang (bio) On the way to preparing these reflections,1 I stopped to watch the documentary short 38 at the Garden, in which Jeremy Lin finally gives himself permission to revisit the winter of 2012, when Linsanity hit the New York Knicks and the NBA.2 Much of the film shows the racism he encountered throughout his pursuit of a professional basketball career, in his improbable rise and fall. Through interviews with journalists, comedians, cultural commentators, and former teammates, we remember and understand anew the multilayered importance of representation and the way Lin shattered expectations. What I found most thoughtful, though, was the way Lin presented his unique, Cinderella experience as bookended with the Trump-fueled anti-Asian racism of these last few years. The documentary pointed me right to the predicament of Asian invisibility, which means that we are hiding in plain sight—until we are not. Asian invisibility in the United States is made to feel and seem natural, so that the moments and patterns of racism go unquestioned. The anti-Asian racism that flared up under Trump has not gone away; at best, it has leveled off a little. I have been living and working in coastal cities most of my life, and it surprised me that even in the Bay Area, with its high Asian, Asian American, or Pacific Islander (AAPI) population, I was attacked, harassed, made to feel unsafe and unwelcome. By making his bigotry clear, undeniable, and unapologetic, Trump gave permission through his example. Shifting Trump's familiar, othering tropes of contagion, infestation, and disease, I posit that he contaminated the social climate so that attacks in public spaces and public discourse became more common, normalized, and even \"excused.\" In my case, I also saw [End Page 133] this bigotry seep into the workplace/classroom climate, when at a former institution a white male student freely hurled racist insults at me and suffered little consequence other than being transferred out of my class. AAPI individuals and communities are often rendered strange, and othered, as in the original sense of \"alien\"; it is so embedded that racists do not always recognize how or that they are being racist. We generally \"wear our foreignness on our face,\" so while we might have occasional, situational power or privilege, it is capped or porous. Unless we happen to be visibly white-passing (or some other form of passing more readily slotted and intelligible), we will never be perceived as American, if that means trying to locate ourselves in that strict racial binary. And that is also part of the invisibility. In the US context, the racial binary still hangs heavy and admits nothing but \"Black and white.\" The continuum is not real, and it does not work. Additionally, AAPI communities contend with the messiness and uncertainty of who actually counts as Asian, and when, and why, and how; I cannot think of the equivalent of a one-drop rule for u","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135639239","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Multiple Faces of the Same Coin: Religious Muslim Women in Israel Struggle with an Identity Crisis","authors":"Salwa Alinat-Abed","doi":"10.2979/jfs.2023.a908315","DOIUrl":"https://doi.org/10.2979/jfs.2023.a908315","url":null,"abstract":"Abstract: Muslim women activists in the Islamic Movement who are citizens of Israel, a Jewish-majority state, and members of a Palestinian minority live in a complex tangle of identities: religious, national, gender, and civilian. To cope with this complicated reality, they use patriarchal bargains based on social strategies such as gaining higher education, work, da ʿ wah (dissemination of religious knowledge to encourage the return to Islam), and political involvement. Within the framework of those bargains, female Islamic Movement activists subsequently have become involved in informal politics and gained power and influence in their society. In addition, they follow religious principles like musayarah (flowing with reality) and tawriyah (concealment, sending a double message to avoid provocations with their Israeli surroundings.)","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135639243","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Integrating Disability, Transforming Feminist Qurʾanic Studies","authors":"Halla Attallah","doi":"10.2979/jfs.2023.a908298","DOIUrl":"https://doi.org/10.2979/jfs.2023.a908298","url":null,"abstract":"Integrating Disability, Transforming Feminist Qurʾanic Studies Halla Attallah (bio) In her essay \"Integrating Disability, Transforming Feminist Theory,\" Rosemarie Garland-Thomson advocates for a theoretical framework that combines insights from both disability and feminist studies. She maintains that a \"feminist disability\" lens allows scholars to think beyond sexed differentiations to include other value-laden particularities of the body.1 Garland-Thomson's discussion and her emphasis on a theoretically conscious interdisciplinary approach, I believe, is relevant to the current debates in feminist qurʾanic studies. As Hadia Mubarak rightfully observes, much of the discourse is motivated by the question of whether the Qurʾan is \"inherently patriarchal,\" thereby reducing our scope of analysis to simple binaries. This emphasis is understandable, given the stubbornness of Islamophobic tropes that paint Islam as inherently \"anti-women\"; perhaps this focus is even necessary when we enter \"the court of the sultans\" that Celene Ibrahim depicts in this roundtable. Moving forward, however, feminist qurʾanic studies would benefit from a critical engagement with scholarship that is also interested in the ethical issues surrounding the body and the power structures defining it.2 A \"feminist disability\" lens is one such conversation partner that I believe would benefit our work—whether applying an inter- or intratextual reading. My current research examines infertility in the Qurʾan's annunciation scenarios, which recount the tale of the miraculous birth of a son to nonreproductive [End Page 67] bodies.3 To emphasize God's ability to create, the excerpts reference traits that are both gendered, definitively associated with sexed bodies, and—with Mary's chastity as an exception—disabling, preventing one from participating in the valued institution of establishing a household (bayt). Sarah is an \"old woman\" (ʿajūz)4 who is \"barren\" (ʿaqīm);5 Abraham and Zachariah are \"old men\" (shuyūkh);6 and Mary is not a \"whore\" (baghiyyā).7 Rereading these texts in the context of gender and disability studies helps illustrate the complexities of qurʾanic bodies. In my reading, these texts both affirm and destabilize binary readings of gender. For instance, the absence of an explicit term for male infertility—unlike the female-based term \"barren\"—suggests that infertility is a strictly female \"disability.\"8 Just as the \"barren wind\" (al-rīḥ al-ʿaqīm) eradicates the nonbelieving community of ʿĀd,9 a \"barren wife\" can terminate lineages, disabling the household (bayt). This reading creates a binary between men and women—and between different groups of women, that is, \"barren\" and conceiving women or \"mothers\" (ummahāt).10 However, the addition of a disability lens, including what is referred to as the \"stigma model,\" disrupts these binary views.11 While unnamed, for example, male infertility is recognized by the Qurʾan and in narratively creative ways that hint at the experienc","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135639244","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Challenging Texts With Violence Toward Women: Lamentations and Comfort Woman in Feminist Postcolonial Perspective","authors":"Eliana Ah-Rum Ku","doi":"10.2979/jfs.2023.a908294","DOIUrl":"https://doi.org/10.2979/jfs.2023.a908294","url":null,"abstract":"Abstract: Postcolonial feminist hermeneutics presents many challenges to the traditional interpretation of Bible passages. Recognizing the ethical issues in Old Testament metaphors about unclean and unfaithful women, readers now contemplate how to understand and accept in modern times these texts that reveal disenfranchised and excluded voices. This study deals with the violence inflicted on women under the guise of reasonable punishment and its unavoidable results as these are narrated in cultural contexts. This study uses a postcolonial feminist perspective to examine how the book of Lamentations and the novel Comfort Woman reveal the violence, oppression, and forced silence imposed on women. In addition, through finding the value in both the witness to and resistance to suffering, as well as through exploring participation in suffering, this study probes how to dismantle the structure of colonialism that reduces women to victims and offers an alternative reading of the biblical script that in the past has justified violence against women.","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135639502","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Queer Muslim Piety: The Hijab Practices of LGBTQ Muslims in Boston","authors":"Magda Mohamed","doi":"10.2979/jfs.2023.a908292","DOIUrl":"https://doi.org/10.2979/jfs.2023.a908292","url":null,"abstract":"Abstract:This article examines how queer Muslim pieties are constructed through sartorial practices, specifically, wearing hijab, and what these pious subjectivities suggest about gender, piety, authority, and identity more broadly in the American Muslim community. In Muslim communities, hijab is imbued with heteronormative assumptions and is often thought about in terms of modesty relating to hetero male desire. Yet people who fall outside heteronormative paradigms also choose to cover, suggesting there are alternative meanings to lift up. Based on interviews with three queer Muslim women in Boston, the author found that through donning hijab, queer Muslim women mark degrees of intimacy and privacy with others, protest and resist normative forces within Muslim and LGBTQ cultures, and secure for themselves a gendered and visible Muslim identity, while simultaneously subverting gender norms. This article shows the creative ways Muslim women have negotiated religious and secular authorities to imagine new, playfully pious possibilities for themselves and the Muslim community.","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135639504","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Reflections on Asian American Religions: Transformative Hope and APARRI","authors":"Tamara C. Ho","doi":"10.2979/jfemistudreli.39.2.21","DOIUrl":"https://doi.org/10.2979/jfemistudreli.39.2.21","url":null,"abstract":"Reflections on Asian American ReligionsTransformative Hope and APARRI Tamara C. Ho (bio) Despite the long history of Asian American authors writing about religion in US communities since the late 1800s (dating back to one of our earliest authors, Sui Sin Far), Asian American faith communities have been marginalized and persistently misrepresented in the larger public narrative of American religion because of the prevailing focus on white and Black communities and white Christian hegemony. Research and pedagogy on Asian American and Pacific Islander (AAPI) religions are often unsupported and unrecognized in the academy, both in secular and theological institutions, because of structural racism, orientalism, and epistemological blinders. US academic scholarship has operated with particularly skewed notions and stereotypical views of Asian Americans and their engagement with religion. Teaching and scholarship rarely take into consideration how race is a defining and intersectional factor in the study of religion. Reshaping public knowledge and the narrative around Asian American religions is not only timely but also urgent because of increasing concern about anti-Asian hate—metastasized during the Islamophobic period following 9/11 and the Trump presidency, and intensified by the COVID pandemic since early 2020. Asian American and Pacific Islander religious communities are important elements of racial justice work and centers of political mobilizing. More critical attention to community dynamics, coalition building, and research in this sub-field can enhance the understanding of not only international relations among the United States, Asian nations, and Oceania (the transnational region often known as the Pacific Rim), but also interracial encounters, alliances, and diverse histories within the United States. Only relatively recently has there emerged a critical mass of scholars who can understand these intertwined, intersectional dynamics of race, gender, and religion, and how they shape perceptions of Asian American religious life. For [End Page 117] Click for larger view View full resolution Fig 1. Screenshot of photograph shown by Cabezón during his online 2020 AAR presidential address. example, during his 2020 presidential address on \"The Study of Buddhism and the AAR [American Academy of Religion],\" José I. Cabezón shared an archival photograph from the 1960s of the \"Asian Religions\" section meeting at an annual AAR conference: it showed a room full of white men and an all-male cisgender panel of white scholars at the front (fig. 1).1 It was not until 2019 that the annual AAR conference hosted a panel on \"Asian American Buddhism and American Belonging\" that was comprised entirely of Asian American scholar-teachers of varying genders, ethnicities, and Buddhist traditions. Organized by Sharon A. Suh, this panel was notable not only in its Asian American focus and diverse embodiment, but audience members also praised its remarkable ethos of coll","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135688483","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Raising the Moral Bar: Reaching for the Beauty and Goodness of Iḥsān","authors":"Amira Abou-Taleb","doi":"10.2979/jfs.2023.a908306","DOIUrl":"https://doi.org/10.2979/jfs.2023.a908306","url":null,"abstract":"Raising the Moral BarReaching for the Beauty and Goodness of Iḥsān Amira Abou-Taleb (bio) In my research on the Qurʾan, I build upon the works of scholars who call for gender justice from within an Islamic framework. My interest is informed by the works of Omaima Abou Bakr and Mulki Al-Sharmani, who examine qurʾanic ethics of family and marriage, and it speaks to Abou Bakr's study of the jamālī aesthetics of the Qurʾan, as described in this roundtable. My work calls for raising the moral bar beyond \"justice\" to the qurʾanic mandate of iḥsān. Within Arabic morphology, words derived from the triliteral root ḥ-s-n, including iḥsān, fuse the meanings of beauty and goodness. The Qurʾan employs the root ḥ-s-n on 194 occasions. However, despite this high frequency, we still lack a comprehensive academic critical analysis of the concept in the Qurʾan. Across the globe, Muslims in Arabic and non-Arabic speaking contexts have internalized iḥsān within their common vocabularies. However, most references to iḥsān in Islamic literature reference hadith and not the Qurʾan as the main source. In a famous hadith—known as the Gabriel (Jibrīl) hadith—iḥsān represents the pinnacle of faith: it is akin to being in the presence of God. Through my research, I conduct a close textual analysis of the root ḥ-s-n and its morphological derivatives across the Qurʾan. The intra-qurʾanic hermeneutical approach (tafsīr al-Qurʾān bi-l-Qurʾān) that I use as an investigative lens facilitates a holistic reading of the concept of iḥsān. My findings reveal the presence of an intricate and elaborate \"iḥsān paradigm in the Qurʾan.\" Through this iḥsān paradigm, the Qurʾan presents iḥsān as being integral to the Creator and to all of creation, including human beings. While nature appears to seamlessly follow an intricate cycle of universal harmony, the Qurʾan shows how human beings have the aptitude to live in and out of sync with this harmony: manifesting iḥsān allows one to uphold the harmony while injustice and transgression cause corruption upon earth. Furthermore, the Qurʾan frequently prompts individuals to contemplate [End Page 99] the magnificence of the surrounding natural order and commands human beings to uphold justice (ʿadl) and put forth iḥsān. The Qurʾan establishes justice as a prerequisite for the higher moral value of iḥsān, and it commands both. I analyze the complex implications of this hierarchy in verses that mandate iḥsān in family relationships and when dealing with those who are vulnerable in society. I also examine how the Qurʾan forwards iḥsān as a tool for conflict management. One thing that is important to highlight is the way in which the Qurʾan commands iḥsān at the most difficult times, such as during marital strife and divorce. This implies that acting in a beautiful manner calls for deep reflection and deliberation. Such a mandate counters the human tendency to react impulsively at times of difficulty, and it restrains egotistical desires that often lea","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135639099","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Invisibility","authors":"Grace Ji-Sun Kim","doi":"10.2979/jfs.2023.a908310","DOIUrl":"https://doi.org/10.2979/jfs.2023.a908310","url":null,"abstract":"Invisibility Grace Ji-Sun Kim (bio) The history of racism and prejudice against Asian Americans shows the long record of suffering and oppression of Asian immigrants. In the 1800s and the beginning of the 1900s, discrimination, racism, and xenophobia marked Asian immigrants as undesirable and un-American. White America precisely defines who and what is American, which denotes privileged selectivity in choosing who can immigrate and become naturalized according to what they feel is acceptable. When the Chinese Exclusion Act expired, it was extended by the Geary Act of 1892, which barred the Chinese from entering the United States. The Geary Act ended in 1943. During World War II, Japanese Americans lost everything they possessed and were forced into internment camps as they became national threats to white Americans. Anti-Asian racism has been part of the fabric of the American story. Race and the American cultural perception of one's race have been the determining factors in distinguishing between the \"good\" immigrants and the \"bad\" ones, the better assimilable ones from the unassimilable ones, the racialized ones, and the neutral ones. Immigrants deemed worthy of American citizenship were naturalized; those who were not were excluded. The McCarran-Walter Act (1952) abolished the racial restrictions put in place by the Naturalization Act of 1790, which limited naturalization to \"free white persons.\" This meant women, nonwhite persons, and indentured servants (who were mostly Asian Americans) could not become naturalized citizens. Over time, access to citizenship became more expansive, but the racial restrictions were not eliminated entirely until 1952. This produced the category of \"aliens\" who were ineligible for citizenship, which largely affected Asian immigrants and limited their rights, as noncitizens, to property ownership, representation in courts, public employment, and voting. Thus, many generations of Asian Americans were made invisible. Without citizenship, they were pushed to the margins, and they did not have the rights to challenge their marginality and invisibility in the courts. [End Page 111] Xenophobia is a defining feature of American life. Xenophobia emerged as soon as nonwhites immigrated to America, and it triumphed in the 1920s. The 1924 Johnson-Reed Act was a strict policy of ethnic quotas that nearly closed the door on immigration from Asia for over forty years. When mainstream, explicit forms of xenophobia began to wane during the civil rights movement, it merely bubbled away from the surface, still lurking, only to reemerge in the last half century—namely, during the Trump administration. Xenophobia has continued the legacy of discriminatory immigration policies, as reflected in the Muslim ban (2017) introduced by President Trump that banned foreigners from seven predominantly Muslim countries from visiting the United States for ninety days. Xenophobia continues to marginalize immigrants and people of color who have bee","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135639111","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Censorship, Silence, and the Voices of Catholic Feminist Theologians","authors":"Hille Haker","doi":"10.2979/jfemistudreli.39.2.26","DOIUrl":"https://doi.org/10.2979/jfemistudreli.39.2.26","url":null,"abstract":"Abstract: This article argues that theological dissent is not only censored by church institutions but also silenced by mechanisms of self-censoring. Calling for recognition of the intertwining of censorship and shame as analytical categories, the article explores the simultaneity of the silencing of feminist theologians about sexual morality and gender theories, and the silence around the clergy sexual abuse committed by priests as well as the abuse committed by Catholic nuns. It examines the systemic control of critique by the institution of the Catholic Church, which is itself immune to any institutional or theological critique, and calls for a renewal process that involves remembrance, recognition, and responsibility.","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135688171","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Invisibility, Anti-Asian Racism, and Feminist Studies in Religion","authors":"Tracy Sayuki Tiemeier","doi":"10.2979/jfemistudreli.39.2.19","DOIUrl":"https://doi.org/10.2979/jfemistudreli.39.2.19","url":null,"abstract":"Invisibility, Anti-Asian Racism, and Feminist Studies in Religion Tracy Sayuki Tiemeier (bio) In July of 2020, the leadership of Feminist Studies in Religion, Inc. (FSR) issued a statement on anti-Black racism in the wake of the recent police killings of Breonna Taylor, George Floyd, and Rayshard Brooks.1 FSR committed to a series of action items to combat anti-Black racism. It also committed to ongoing self-reflection on its own history and practices as they relate to race and racism. As a part of this work, the Journal of Feminist Studies in Religion (JFSR) published a roundtable in 2022 (38, no. 1). For the roundtable, Judith Plaskow wrote a lead piece reflecting on race, racism, and the history of JFSR,2 and a series of scholars wrote short responses. The respondents included former JFSR coeditors and current board members. All current unit coleaders also offered responses. Nami Kim's response is particularly relevant for our own roundtable here. She writes that even as we continue to \"examine how 'our' work and network engender anti-Blackness,\" FSR also must attend \"to multiple logics of white supremacy and Christian hegemony, since white supremacy is undergirded by not only anti-Black racism but also anti-Muslim racism, pernicious orientalism and anti-Asian racism, and settler colonialism.\"3 These multiple logics were on our mind when Grace Ji-Sun Kim (FSR director at large) and I (FSR vice president) developed this roundtable discussion. Our hope is to continue FSR's antiracism initiatives by [End Page 107] attending to some of these complex dynamics as they impact Asian American and Pacific Islander (AAPI) communities. As has been well documented (and, for many of us, personally experienced), the COVID-19 pandemic led to a surge of violence and hate against Asian and Pacific Islander folks in North America and Europe. But, as Nami Kim notes, the violence long predates COVID; and Stop AAPI Hate's work to document, research, and respond to the rise of anti-Asian attacks did not receive significant attention until the murders of six women of Asian descent in Atlanta (March 16, 2021).4 Clearly, anti-Asian racism in religion, the academy, and society has a much longer history than just the past three years. Our roundtable participants—Grace Ji-Sun Kim, Vijaya Nagarajan, Rachel Bundang, Najeeba Syeed, and Tamara C. Ho—have been invited to reflect on the following questions: How do you see Asian invisibility and/or anti-Asian racism in religion and society? How do you respond to that in your scholarship? How do you see Asian, Asian American, and Pacific Islander American voices and issues represented in feminist studies in religion? And what needs to happen in feminist studies in religion to contend with Asian invisibility and anti-Asian racism? These questions are only meant to start the conversation, as we wanted participants to have the freedom to develop their thoughts in light of their own concerns and work. A number of themes arise from th","PeriodicalId":44347,"journal":{"name":"JOURNAL OF FEMINIST STUDIES IN RELIGION","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135688275","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}