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Yin-An Chen

National Taiwan University, ANTHROPOLOGY, Alumnus

National Tsing Hua University, Humanities and Social Sciences, Alumnus

Durham University, Theology and Religion, Alumnus

University of Kent, Theology and Religious Studies, Alumnus

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Author of Toward a Micro-Political Theology: A Dialogue between Michel Foucault and Liberation Theologies (Pickwick, 2022)

Research Associate at the Cambridge Centre for Christianity Worldwide.
He is Assistant Curate to St Oswald's Church in Oswestry (Church of England).
He is also an Adjunct Lecturer in the Trinity School for Christian Ministry in the Episcopal Diocese of Taiwan, where he teaches Contemporary Theological Readings and Anglican/Episcopal Theology.

He received his first degree in humanities and social sciences (majoring in anthropology and cultural studies) at National Tsing Hua University. He followed this with an MA in anthropology at National Taiwan University. During this time, he focused on the anthropology of Christianity, especially the critique of ‘indigenising theology,’ and ethnography of global Pentecostalism and the Charismatic Movement.
He had the experience of collaborating with anthropology in teaching mission studies and interfaith dialogue in seminaries.
Yin-An came to England in 2014 to study theology at St John’s College, Durham and the University of Kent. There, his interest turned toward queer theology and further developed into a deep interest in the dialogue between liberation theologies and Michel Foucault.
With CCCW, he commenced a project focusing on decolonising theological education and challenging the centralisation of Western theologies.

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Johannes Zachhuber

University of Oxford

Isaac Wilk Oliver/de Oliveira

Bradley University

Martin van Bruinessen

Universiteit Utrecht

Armando Marques-Guedes

UNL - New University of Lisbon

Ucla

Smith College

Alphacrucis College

Leland G Spencer

University of South Carolina

Université Paris Cité

Luke Bretherton

University of Oxford

InterestsView All (21)

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Papers by Yin-An Chen

Queering and Querying Racism: Transgressive Resistance to What We Are Called to Become Queering and Querying Racism

Modern Believing , 2023

This article explores the possibility of bridging the experiences of LGBTQIA and racialised peopl... more This article explores the possibility of bridging the experiences of LGBTQIA and racialised people and queer theory and anti-racism campaigns. It argues that performativity and transgression (from queer theory) should be considered in the attempt of anti-racism to interrupt the reproduction and maintenance of racism.

陳胤安-客家、祖先於基督教信仰

上帝從起初創造一夫一妻嗎從聖家的馬利亞到愛家的基督教

上帝從起初創造一夫一妻嗎從創世記到早期教會的成為一體

Virtual Communion or Spiritual Communion The Ghost of Zwingli's Theology in the Eucharist-centred Church

族群文化與認同的形成從客庄教會到客家教會

評論賴品超《廣場上的漢語神學》

評論Volf《公共的信仰：基督徒社會參與的第一課》

類型學作為神學研究的方法：評李駿康《現代教會論類型學：自由、認信與顛覆》

評論賴品超《多元、分歧與認同：神學與文化的探索》

臺灣客家改宗基督教的掙扎：談臺灣客家教會發展與漢人宗教的矛盾張力

臺灣客家地區的基督教面對傳教困境，客家的基督徒比例不超過 1％，「客家教會」跳脫過去「客庄教會」的單打獨鬥，共同商討新的本土神學觀念，以及設計新的敬祖模式，以增加客家基督教的改宗比例。 ... more 臺灣客家地區的基督教面對傳教困境，客家的基督徒比例不超過 1％，「客家教會」跳脫過去「客庄教會」的單打獨鬥，共同商討新的本土神學觀念，以及設計新的敬祖模式，以增加客家基督教的改宗比例。而這些新觀念都直指客家「文化」對於基督教的排斥與「硬頸」。但本文從比較研究出發，「客家文化」並非是改宗基督教的阻力，在香港、沙巴地區皆有相當比例的客家基督徒，甚至客家人反而是華人族群中改宗比率最高的族群，相較之下臺灣的客家基督教反倒是「特殊案例」。進而，本文將現象放回到人類學的漢人研究中，以宗教與社會、政治為切入點，發現臺灣客家人特有的「義民爺」信仰，對於桃竹苗地區的客家人影響深遠，其代表清帝國對於臺灣客家人平亂的肯定，敕封、認可其行為為「義」。清帝國成功使用義民爺收編原屬「邊陲」的客家族群，長期客家人對於自身是否為「正統」「漢族」的焦慮，透過客家先民義民爺的敕封而得到肯定與安慰。因此，客家人對於傳統漢人信仰的執著，不僅在於慎終追遠的「孝道」，其更投射出對帝國、族群正統的想像。

聖公會的靈修觀

斯托得的靈修觀：當代聖公會的福音傳統

宗教經驗的形塑及其意識形態：以臺灣五旬節／靈恩運動為例

從社會的觀念談基督教本色化的預設

Book Reviews by Yin-An Chen

Yin-An Chen Book Review of Queer Terror Life Death and Desire in the Settler Colony

In her book, C. Heike Schotten makes a personal Declaration of Queer Terror, written in order to ... more In her book, C. Heike Schotten makes a personal Declaration of Queer Terror, written in order to respond to the oppressed situation of Palestinians, who are treated as death, lifeless and antimoral non-humans (in contrast to the privileged and valued of lives of settlers). In the manner of Lee Edelman with Michel Foucault, and by means of holding a critical conversation with Giorgio Agamben and Hannah Arendt, Schotten brings queer theory into discussion of biopolitics and biopolitical analysis. Her agenda of queer terror reveals how, for the purpose of moralising ideological notions of life and death and of justifying genocide and dispossession, moralism is first introduced and then incorporated into the futurism and settler colonial operation of European sovereignty. Therefore, as Schotten provocatively asserts, if we aim at challenging the construction of 'terrorism,' which has been appropriated to rationalise Islamophobia, we should queer 'terrorism' and consciously subvert moralism: let's declare that we, too, are queers, bent on the annihilation of the social order and its ceaseless reproduction of spectators of nihilism and death. We choose not to choose empire or the endless futurism of colonial domination. We choose to stand on the side of 'terrorism.' (p. 168) By means of conversing with queer theories and biopolitical analysis, her project of queer terror shows us that the issue we have to deal with is the knot of Islamophobic and racist taboos that comes from the biased moralisation of the life of settlers. In Chapter 1, Schotten argues that, if we attempt to examine and criticise American imperialism for its insistence on the War on Terror, Agamben and Arendt should be abandoned-particularly when Agamben, in an attempt to 'complete' Foucault's theory of biopolitics, introduces Arendt's notions of zoê/bios to biopolitics. Arendt holds assumptions that 'the enslavement of some is necessary for the freedom of others' (10) and that the unfreedom of some people is simply a human condition. She does not problematise the existence of slavery and other unjust systems, and she does not seek an alternative society. In the end, she normalises and defines non-European peoples as those who are unfree, who remain in an uncivilised, pre-political savage condition. In Arendt's words, non-European peoples are not civilised enough to be political, which 'means that everything was decided through words and persuasion and not through force and violence, (14). Schotten calls Arendt's viewpoint a 'civilisationalist' approach.

2017 Book Review Convulsing Bodies (Mark Jordan 2016).pdf

2017 差異的界線或壓迫的界線書評鄭書祥徹底的愛.pdf

漢語神學做為我們眼前的絆腳石評曾慶豹《什麼是漢語神學？》

Queering and Querying Racism: Transgressive Resistance to What We Are Called to Become Queering and Querying Racism

Modern Believing , 2023

This article explores the possibility of bridging the experiences of LGBTQIA and racialised peopl... more This article explores the possibility of bridging the experiences of LGBTQIA and racialised people and queer theory and anti-racism campaigns. It argues that performativity and transgression (from queer theory) should be considered in the attempt of anti-racism to interrupt the reproduction and maintenance of racism.

陳胤安-客家、祖先於基督教信仰

上帝從起初創造一夫一妻嗎從聖家的馬利亞到愛家的基督教

上帝從起初創造一夫一妻嗎從創世記到早期教會的成為一體

Virtual Communion or Spiritual Communion The Ghost of Zwingli's Theology in the Eucharist-centred Church

族群文化與認同的形成從客庄教會到客家教會

評論賴品超《廣場上的漢語神學》

評論Volf《公共的信仰：基督徒社會參與的第一課》

類型學作為神學研究的方法：評李駿康《現代教會論類型學：自由、認信與顛覆》

評論賴品超《多元、分歧與認同：神學與文化的探索》

臺灣客家改宗基督教的掙扎：談臺灣客家教會發展與漢人宗教的矛盾張力

臺灣客家地區的基督教面對傳教困境，客家的基督徒比例不超過 1％，「客家教會」跳脫過去「客庄教會」的單打獨鬥，共同商討新的本土神學觀念，以及設計新的敬祖模式，以增加客家基督教的改宗比例。 ... more 臺灣客家地區的基督教面對傳教困境，客家的基督徒比例不超過 1％，「客家教會」跳脫過去「客庄教會」的單打獨鬥，共同商討新的本土神學觀念，以及設計新的敬祖模式，以增加客家基督教的改宗比例。而這些新觀念都直指客家「文化」對於基督教的排斥與「硬頸」。但本文從比較研究出發，「客家文化」並非是改宗基督教的阻力，在香港、沙巴地區皆有相當比例的客家基督徒，甚至客家人反而是華人族群中改宗比率最高的族群，相較之下臺灣的客家基督教反倒是「特殊案例」。進而，本文將現象放回到人類學的漢人研究中，以宗教與社會、政治為切入點，發現臺灣客家人特有的「義民爺」信仰，對於桃竹苗地區的客家人影響深遠，其代表清帝國對於臺灣客家人平亂的肯定，敕封、認可其行為為「義」。清帝國成功使用義民爺收編原屬「邊陲」的客家族群，長期客家人對於自身是否為「正統」「漢族」的焦慮，透過客家先民義民爺的敕封而得到肯定與安慰。因此，客家人對於傳統漢人信仰的執著，不僅在於慎終追遠的「孝道」，其更投射出對帝國、族群正統的想像。

聖公會的靈修觀

斯托得的靈修觀：當代聖公會的福音傳統

宗教經驗的形塑及其意識形態：以臺灣五旬節／靈恩運動為例

從社會的觀念談基督教本色化的預設

Yin-An Chen Book Review of Queer Terror Life Death and Desire in the Settler Colony

In her book, C. Heike Schotten makes a personal Declaration of Queer Terror, written in order to ... more In her book, C. Heike Schotten makes a personal Declaration of Queer Terror, written in order to respond to the oppressed situation of Palestinians, who are treated as death, lifeless and antimoral non-humans (in contrast to the privileged and valued of lives of settlers). In the manner of Lee Edelman with Michel Foucault, and by means of holding a critical conversation with Giorgio Agamben and Hannah Arendt, Schotten brings queer theory into discussion of biopolitics and biopolitical analysis. Her agenda of queer terror reveals how, for the purpose of moralising ideological notions of life and death and of justifying genocide and dispossession, moralism is first introduced and then incorporated into the futurism and settler colonial operation of European sovereignty. Therefore, as Schotten provocatively asserts, if we aim at challenging the construction of 'terrorism,' which has been appropriated to rationalise Islamophobia, we should queer 'terrorism' and consciously subvert moralism: let's declare that we, too, are queers, bent on the annihilation of the social order and its ceaseless reproduction of spectators of nihilism and death. We choose not to choose empire or the endless futurism of colonial domination. We choose to stand on the side of 'terrorism.' (p. 168) By means of conversing with queer theories and biopolitical analysis, her project of queer terror shows us that the issue we have to deal with is the knot of Islamophobic and racist taboos that comes from the biased moralisation of the life of settlers. In Chapter 1, Schotten argues that, if we attempt to examine and criticise American imperialism for its insistence on the War on Terror, Agamben and Arendt should be abandoned-particularly when Agamben, in an attempt to 'complete' Foucault's theory of biopolitics, introduces Arendt's notions of zoê/bios to biopolitics. Arendt holds assumptions that 'the enslavement of some is necessary for the freedom of others' (10) and that the unfreedom of some people is simply a human condition. She does not problematise the existence of slavery and other unjust systems, and she does not seek an alternative society. In the end, she normalises and defines non-European peoples as those who are unfree, who remain in an uncivilised, pre-political savage condition. In Arendt's words, non-European peoples are not civilised enough to be political, which 'means that everything was decided through words and persuasion and not through force and violence, (14). Schotten calls Arendt's viewpoint a 'civilisationalist' approach.

2017 Book Review Convulsing Bodies (Mark Jordan 2016).pdf

2017 差異的界線或壓迫的界線書評鄭書祥徹底的愛.pdf

漢語神學做為我們眼前的絆腳石評曾慶豹《什麼是漢語神學？》