The voice, then, can be understood as a kind of technology through which Korean con verts negotiated their way into a "global history" not as full agents or subjects, but in their markedly compromised positions, within multiple shifting power relationships.No, He that honors not the Son)/Rect/Subj(Typewritten Text)/Subtype/FreeText/T(User)/Type/Annot>endobj388 0 obj/BS 407 0 R/Contents(honors not the Father. This inquiry allows the author to hear and describe not a Korean voice in mimesis of or opposition to the West, but a trans-Pacific voice, exhibiting a trans-Pacific genealogy. The author argues that Korean Christian singing and praying formed a complex site in which North American religious practices and Korean social mo bilization converged in the contexts of Japanese colonialism and US-Japan rivalry in the Pacific. Activities directed by the missionaries, hymn-singing, and praying among Korean converts reflected a network of American aesthetic, moral, and economic ideologies. This chapter investigates Kore an Christian singing and praying by examining missionary and Korean records, as well as some Japanese colonial sources. Born within the context of colonial pressures from the United States and Japan, Korean Christian singing and praying in the early-twentieth century exhibit a trans-Pacific genealogy of the modern Ko rean voice, that is, a genealogy that materialized at the intersection of Pacific colonial projects, local experiences, and pre-existing cosmologies. As republicans defeated royalists in the nineteenth century, divergent readings of the book, variously supporting the Israelite monarchy or the Hebrew republic, had their day on the battlefield itself.Īnd Keywords In late nineteenth-century Korea, American-style hymn-singing and the related practice of praying began in missionary churches as the number of Christian converts grew at an ex ceptional rate that was not replicated in any other parts of Asia. Indeed, vassals and royal officials’ interpretations of the Old Testament are as diverse as the Spanish Empire itself. In the readings of Indians, American-born Spaniards, nuns, and others, the correct interpretation of the Old Testament justified a new social order where these groups’ supposed demerits were in reality their virtues. In the world of privilege and status, conquerors and pessimists could depict the New World and its peoples as the antithesis of Israel and the Israelites, while activists, patriots, and women flipped the script with aplomb. Scripture shaped debates about the nature of the New World past, the legitimacy of the conquest, and the questions of mining, taxation, and other major issues. Scripture influenced how subjects understood and valued imperial space as well as theories about Paradise or King Solomon’s mines of Ophir. Institutions like the Council of the Indies, the Inquisition, and the monarchy itself invited countless parallels to ancient Hebrew justice. And yet this text was central for the Empire’s legal thought, playing a role in its legislation, adjudication, and understandings of group status. Scholars have barely begun to explore the role of the Old Testament in the history of the Spanish New World.
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