
“Still game” is not the discourse of “trauma” and PTSD so often ascribed to populations as a form of diagnostic colonization, pace Frantz Fanon in his tremendous work on medicalization in A Dying Colonialism. “Still game” is yet another temporal form akin to the “perpetual.” In this sense, histories of targeted injuring—maiming—are both histories of violence waiting to be written and projections of future violence of our pandemic worlds.

Even though Asian America is irreducibly diverse, the vast majority of Asian American theological voices are East Asian theological voices, with voices and concerns from Southeast Asian, Filipinx, Pacific Islander, South Asian, and Middle Eastern Christians being barely heard or simply dismissed. This raises questions about how helpful “Asian American” is as an identitarian category.

Chen suggests that Western political theologians should incorporate more resources from local knowledge—such as popular culture, literature, films, and music—in order to notice resistance in daily life.

But how could Trump seduce a great majority of the Jesus-believing, Bible-thumping, church-attending evangelical conservative community when his values are so contrary to those of Jesus, the Bible and what the church should stand for?