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A Hermeneutic on Dislocation as Experience

Creating a Borderland, Constructing a Hybrid Identity

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Hemchand Gossai and Jung Eun Sophia Park

Dislocation, which involves moving from a familiar place to an unknown place, is a common experience in this era of globalization yet it can cause a deep sense of alienation – people feel invisible, voiceless, and anonymous. A Hermeneutic on Dislocation as Experience: Creating a Borderland, Constructing a Hybrid Identity employs socio-rhetorical criticism from a postcolonial perspective, providing a hermeneutic on the experience of dislocation from the perspective of Asian immigrant women. The author’s focus on Asian immigrant women’s spirituality is interwoven with different texts such as the story of a woman caught in adultery (Jn. 7: 53-8:11), Asian immigrant women’s stories in the novels Dictee and Crossings, and stories of Korean shamans encountered in the author’s ethnographic fieldwork.
This book suggests that people who experience dislocation can create a borderland where their own marginality gains power and voice. In that borderland, they are able to construct a hybrid identity as a result of deep engagement with one another. In particular, the author’s fieldwork on Korean shamans reveals how the shamanic ritual itself functions as a borderland, wherein the marginalized Korean shamans gain hybrid identity. A Hermeneutic on Dislocation as Experience is a valuable resource for classes in Asian studies, ethnography, cultural anthropology, biblical spirituality, women’s spirituality, and interdisciplinary courses.

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Chapter 4: A Bracketed Story as Borderland 85

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a bracKeted storY as borderland · 4 · The pericope (John 7: 53–8: 11) I have chosen is in itself a dislocated story. First, this story has not had a stable home in the New Testament, although it has achieved canonical legitimacy as truly ancient based on the earliest oral traditions about Jesus. This story did not belong to the Fourth Gospel. Its original home may have been in the synoptic tradition; there is a long his- tory of attributing this story to Luke.1 This story is considered a third-century insertion into the narrative of John’s Gospel.2 The NRSV Bible puts this story within brackets, with footnotes, saying that the most ancient authorities lack 7: 53–8: 11 and that some manuscripts mark the passage as doubtful. Most commentators treat this story as interpolation or as an appendix, separating it from other stories in the Fourth Gospel, while some scholars treat it with 1. Gail R. O’Day and Susan E. Hylen, John (Louisville, KY: Westminster John Knox Press, 2006), 89. In the Gospel of Luke, Jesus goes to Mount Olive to pray, and this is where he is trapped. 2. There are counter arguments that this pericope belongs to John’s Gospel. See Zane Hodges, “The Woman Taken in Adultery (John 7: 53–8: 11): the Text,” Bibliotheca Sacra 136 (October–December 1979): 318–332. See also, John Paul Heil, “The Story of Jesus and the Adulteress (John 7: 53–8: 11) Reconsidered,” Biblica 72 (1991): 182–191; Bart D. Ehrman, “Jesus...

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