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Punisher, Healer, or Sufferer?

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World Christianity and Covid-19
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Abstract

This chapter investigates the xenophobia Korean Argentineans commonly experience in these times of COVID-19 and formulates a theological response. Qualitative research is used to explore the practice of discrimination that Korean immigrants and their descendants experience in Argentina. The chapter also points to the absence of an appropriate theological responses to embedded structures of marginalization that intensify whenever there is a major social upheaval, such as COVID-19. Recent theological responses to the situation seem to focus on God and the pandemic itself, rather than on God and the suffering of a targeted group of people. Indeed, theologians offer creative interpretations of God and the outbreak, but little attention is paid to God and the scapegoated minorities resulting from the outbreak. Such interpretations portray God as the punisher or the healer of the world, but not as a sufferer who suffers with those considered a virus. It is argued here that unless theology critically approaches the structural sin that justifies discrimination, and carefully attends to the suffering of the marginalized, it runs the risk of becoming lost in a maze of ideology, instead of prophetically participating in God’s work in the midst of a global crisis.

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Notes

  1. 1.

    As of April 2022, Argentina has reported around nine million cases and is the second most affected country in Latin America after Brazil with thirty million cases. See OWID, “Number of Confirmed Cases of the Novel Coronavirus (COVID-19) in Latin America and the Caribbean as of April 7, 2022, by Country,” STATISTA, https://www.statista.com/statistics/1101643/latin-america-caribbean-coronavirus-cases/. Regarding vaccination, the country has the fourth-highest vaccination rate (77.8 percent) in the region after Cuba, Chile, and Uruguay. To find the most updated vaccination status, visit: https://www.argentina.gob.ar/coronavirus/vacuna/aplicadas.

  2. 2.

    For instance, in March 2020, the National Institute Against Discrimination, Xenophobia, and Racism (INADI) published an official statement condemning any type of discrimination against immigrants with a short guideline of “what to do” and “what not to do.” See INADI, “La discriminación en tiempos de coronavirus: reflexiones sobre el uso de las redes en una pandemia” (March 2020), https://www.argentina.gob.ar/noticias/coronavirus-medios-redes-discriminacion-xenofobia-algunas-recomendaciones.

  3. 3.

    All names used are pseudonyms.

  4. 4.

    The Spanish subject pronoun ustedes is the second person plural of “you,” takes third-person verb conjugations, and is used when addressing somebody formally.

  5. 5.

    Won K. Yoon, Global Pulls on the Korean Communities in Sao Paulo and Buenos Aires (New York: Lexington Books, 2015), 27–29.

  6. 6.

    Yoon, Global Pulls on the Korean Communities in Sao Paulo and Buenos Aires, 37–38.

  7. 7.

    Matías Benítez, “Miradas locales y globales en la construcción de los barrios migrantes coreanos en Latinoamérica. Los casos de Baek-Ku en Buenos Aires y Korea Town en Guatemala,” Cuadernos del Centro de Estudios en Diseño y Comunicación 24, no. 111 (2020): 124.

  8. 8.

    Ministry of Foreign Affairs of South Korea (Korean Diaspora Report 2019), 20, http://www.mofa.go.kr/www/wpge/m_21507/contents.do.pdf.

  9. 9.

    Even though there is no official record of the percentage of textile businesses within the Korean community, the website of the embassy of South Korea in Argentina reports that out of 1200 businesses owned by Koreans in the town of Flores, 900 are related to the textile industry. Other studies report that around 80 percent of Koreans are engaged in garment industry. See “Report on the Korean community in Argentina,” Embassy of South Korea in Argentina (January 30, 2019), http://overseas.mofa.go.kr/ar-ko/brd/m_6236/view.do?seq=608681&srchFr=&amp%3BsrchTo=&amp%3BsrchWord=&amp%3BsrchTp=&amp%3Bmulti_itm_seq=0&amp%3Bitm_seq_1=0&amp%3Bitm_seq_2=0&amp%3Bcompany_cd=&amp%3Bcompany_nm=&page=1.

  10. 10.

    Young-Chul Kim, “A Study on Re-emigration and Settlement of Argentine Korean 1.5 Generations,” Journal of Koreanology 60 (August 2016): 94–95, https://doi.org/10.15299/jk.2016.8.60.83.

  11. 11.

    Carolina Mera, “Los migrantes coreanos en la industria textil de la Ciudad de Buenos Aires. Inserción económica e identidades urbanas.”

  12. 12.

    “Report on the Korean Community in Argentina,” Embassy of South Korea in Argentina.

  13. 13.

    Jerry Pillay, “Racism and Xenophobia: The Role of the Church in South Africa,” Verbum et Ecclesia 38, no. 3, suppl. 1 (2017): 5, https://doi.org/10.4102/ve.v38i3.1655.

  14. 14.

    Pillay, “Racism and Xenophobia,” 7–8.

  15. 15.

    Pillay, “Racism and Xenophobia,” 8.

  16. 16.

    Literally meaning “entrails,” it is a derogatory name for Asians.

  17. 17.

    INADI, “Consultas recibidas en el INADI entre marzo y noviembre de 2020,” PDF file (2020), https://www.argentina.gob.ar/sites/default/files/04_01_2020_consultas_recibidas_en_el_inadi_entre_marzo_y_noviembre_de_2020b.pdf.

  18. 18.

    “Coronavirus: Argentina confirma su primer caso de COVID-19,” BBC News (March 3, 2020), https://www.bbc.com/mundo/noticias-america-latina-51728654.

  19. 19.

    Mónica Müller, Pandemia: Virus y miedo (Buenos Aires: Paidós, 2020), Introducción, EPUB. For a brief history of East Asian immigrants and Asian discrimination in Latin America see https://www.dw.com/es/la-historia-oculta-del-racismo-y-del-sentimiento-antiasiático-en-latinoamérica/a-61201640.

  20. 20.

    Müller, Pandemia, Introducción.

  21. 21.

    Charles Hirschman, “The Role of Religion in the Origins and Adaptation of Immigrant Groups in the United States,” International Migration Review 38, no. 3 (2004): 1228.

  22. 22.

    Hirschman, “The Role of Religion in the Origins and Adaptation of Immigrant Groups in the United States,” 1207–1208.

  23. 23.

    In this research, “Latinx” does not refer to North Americans with Latin American backgrounds or Latin American immigrants in the United States as used in the US Latinx studies. Instead, it is an umbrella term used to designate non-Argentine immigrants coming from different parts of Latin America.

  24. 24.

    The Korean Association in Argentina and some ethnic churches that survived the first economic shockwave of the pandemic did reach out to the most vulnerable in their local community with funds and mask donations. Yet, small churches that had already been struggling economically before the pandemic did not have enough resources to help people outside the church. See “재아한인회, 연방정부 치안부에 마스크 6만개 기부,” Cámara de empresarios coreanos en la Argentina, June 19, 2020, http://iacea.com.ar/gnu/bbs/a-news-content.html?board=acea&categoria=acea&id=44335&page=5&start=160&menu=news.

  25. 25.

    Sixto J. García, “The Latino/a Theology of God as the Future of Theology,” in The Blackwell Companion to Latin/a Theology, ed. Orlando Espín (Malden, MA: John Wiley & Sons. Ltd., 2015), 139. See also Walter Kasper, The Collection Works of Walter Kasper, ed. George Augustin and Klaus Kramer, vol. 4, The God of Jesus Christ (New York: Paulist Press, 2018), 225–226; Jeff B. Pool, God’s Wounds: Hermeneutics of the Christian Symbol of Divine Suffering, Vol. 2, Evil and Divine Suffering (Eugene: Pickwick, 2009), 1–2.

  26. 26.

    Johann Baptist Metz emphasizes the praxis of solidarity based on the memory of past human suffering and assumes responsibility for suffering as an eschatological promise of justice. See Johann Baptist Metz, Faith in History and Society: Toward a Practical Fundamental Theology (New York Seabury Press, 1980), 130–133. Also, regarding the suffering of the marginalized, Joerg Rieger affirms that suffering cannot be limited to the marginalized, but is a common interest and a prime theological mandate that includes everyone, as the pain reveals the structures of exclusion and its impact on the whole society, including those who benefit from the exclusion. See Joerg Rieger, God and the Excluded (Minneapolis: Augsburg Fortress, 2001), 188–189.

  27. 27.

    García, “The Latino/a Theology of God as the Future of Theology,” 149.

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Kang, H. (2023). Punisher, Healer, or Sufferer?. In: Kaunda, C.J. (eds) World Christianity and Covid-19. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-031-12570-6_5

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