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: 115 Book Reviews:Kawahashi, Noriko and Masako Kuroki, Mixed Blessings: Feminism & Religion in the Postcolonial Age As a sociologist, Kuroki analyzes the womens discourses on identity according to three factors - gender, ethnicity and religion. It was interesting that the women identify themselves away from both White or Japanese-American men and White women. For example, one woman talks about how she refuses to listen to a ministers male-centric sermons, one claims that her faith is a fusion of Christianity and East Asian religion, another woman says she accepts only part of the white-feminist discourse, while yet another stresses that she has long considered problems of human rights, rather than feminism, as a priority. Their stories highlight the need to critique mainstream, malecentered theology from a post-colonial perspective, as opposed to traditional feminist criticisms which emphasize the significance of womens experience but overlooks actual differences among women. These two chapters have a powerful impact as they are based on actual fieldwork. Still, one drawback is that the authors do not clarify the aspects of their religions in which these women find salvation or see hope for gender equality, and which make them continue with their faith. Especially in Kurokis chapter, Christianity is just one of the key terms alongside Confucianism, gender, and ethnicity; the author does not discuss what parts of the Bible the women sympathize with, or in what unique ways they may interpret it. Although Kawahashi presents her own interpretation of Buddhas teaching that would support gender equality, I would have liked to read about the other womens interpretations as well. Another shortcoming is that the book as a whole does not lead readers in one clear direction. The two authors appear to share a common ground on the abstract level of theory but are quite different when it comes to applying the theories in actual practice as well as in their conclusions. For instance, for the women residents of temples depicted by Kawahashi, life is inseparable from their religion so reform in the religion is a vital issue. Meanwhile, for the women in Kurokis research, religion is just one of the factors that they can negotiate freely for the sake of forming their identity. Thus, the ways the two groups of women interact with their religions are quite different, even if the authors conclude that they chose to remain in their religions which have long marginalized them (p.115). This, and other discords in detail, cannot help but confuse readers.
116 Not surprisingly, the authors themselves are aware of this discrepancy and explain it as gaps or polyphony that are blessings for the book. As a reader, I cannot accept the argument in such a positive way. However, this book can also be viewed as a courageous first step into an innovative new field. They first construct a theoretical framework (even if only on an abstract level) and then present actual cases (albeit inconsistent) based on fieldwork. This book therefore highlights the need to incorporate the third perspective of postcolonialism in the previously dichotomous debate between religion and feminism.
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