Racialized white identity no doubt exerts enormous power, but that power and its meaning are hardly unchanging and self-interpreting. In our desire to disabuse whites of power we should weary of reifying white racial identity as something that determines history without answering to it.
I interpret the questions put to my political economic approach like this: While Tran’s racial capitalist emphasis on structures and systems seems mostly correct, rightly deflating individualists/personalist (“identarian” as I say in the book) accounts of racism and accordingly moving the conversation forward, it misses something crucial.
How I understand Tran’s story is that the script for Asian American Christian resistances to racial capitalism needs to be formed by the dangerous memory of Jesus Christ’s witness. Otherwise, Asian American theologies end up resisting identarian essentializations of Asian America that do not always speak to concrete challenges and dynamics that Asian Americans experience.
The reality into which we are called to participate, to embody, and to invite others is profound in that it promises to create the very sociality for which we long. It promises to establish the Kingdom of God that is not yet our everyday reality and, at the same time, is present to us in certain spaces and in moments of profound connection.
The true gift Tran has given us is a theologically provocative understanding of the church as a certain kind of deep economy. I will be thinking with it and learning from it for a long time.
Racial identity as a source of cultural, political, and personal pride predates the North Atlantic slave trade; therefore, racial identity must be part of the calculus when articulating a theological anthropology.
Biblical scholars could yield profound insights into the deep and dangerous ways the Bible has been employed in the Doctrine of Discovery and Manifest Destiny. They might also have to reckon with the role of biblical scholarship in justifying imperialism.