A Korean Woman's Voice to Preach as a Transformed Shaman through Perichoresis-Kut

Jungmi Kang

Etd

A Korean Woman's Voice to Preach as a Transformed Shaman through Perichoresis-Kut

Public Deposited

MLA citation style (9th ed.)

Jungmi Kang. A Korean Woman's Voice to Preach As a Transformed Shaman Through Perichoresis-kut. rim.ir.atla.com/concern/etds/eab4d44f-6275-4e03-b118-a0e91e003572.

APA citation style (7th ed.)

J. Kang. A Korean Woman's Voice to Preach as a Transformed Shaman through Perichoresis-Kut. https://rim.ir.atla.com/concern/etds/eab4d44f-6275-4e03-b118-a0e91e003572

Chicago citation style (CMOS 17, author-date)

Jungmi Kang. A Korean Woman's Voice to Preach As a Transformed Shaman Through Perichoresis-Kut. https://rim.ir.atla.com/concern/etds/eab4d44f-6275-4e03-b118-a0e91e003572.

Note: These citations are programmatically generated and may be incomplete.

Creator

Jungmi Kang

Rights Statement

In Copyright

Abstract

The author researched the thesis, “A Korean Woman’s Voice to Preach as a Transformed Shaman through Perichoresis-Kut.” Built on the homiletical perspectives of Lisa L. Thompson, Frank Anthony Thomas, and Lynn Japinga, the transforming power of women preachers was envisioned through emotive, resilient, and celebratory interaction with the congregation. Such a transforming interaction was indigenously connected with Korean shamans and their ritual kut, which empowered Korean women’s voices and their ability to speak out for the marginalized. It was theologically connected with Trinitarian perichoresis, which empowered women’s voices and leadership. This thesis was grounded in the methodologies of anthropological and social research into Korean shamans and their ritual kut, homiletical inquiry about women’s voices and leadership, and Asian women’s Trinitarian perichoresis regarding radical subjectivity and open mutuality. While reflecting on these diverse perspectives, the author defined the homiletical significance of the preaching project as follows. First, when Korean women preachers could interact with the Triune God in the pulpit, the congregation might hear in their voices a conviction of perichoresis-kut to speak up for the marginalized against sexism, racism, and cultural colonialism. Second, within the heart of the homiletical significance for churches of Koreans and Korean-Americans, there was the need to change a male-gendered pulpit, by embracing Korean women preachers’ voices and leadership. On the other hand, it was crucial to provide Koreans and Korean-Americans with a transitional and transforming liminal space where every voice and every position could matter, regardless of being at the center or on the margin. Lastly, homiletic significance for the academic field was not only to build up a Korean preaching style rooted in the transformation of perichoresis-kut but also to call hearers to discover their identities in pursuit of advocating human rights and environmental justice.

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