18 Asian Com
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18 Asian Com
Ashley P. said "We went here for my husbands birthday recently. It was a Monday and we wanted to sit at the hibachi grill so I called to make a reservation. The girl on the phone told me there was no need so after work, around 7:30, we walked in a…" read more
3.0 miles away from 18 Asian and Sushi Bar
Lori L. said "Time for a much needed update. My last experience with them was absolutely horrible. The owner contacted me and apologized and I really appreciated it. We decided to give them another chance. They had a few specials going on and we…" read more
1.8 miles away from 18 Asian and Sushi Bar
Allison C. said "I was driving by and saw that this place has just opened. Walking in, I immediately noticed the modern, chic decor. I got the tropical one smoothie with kale, pineapple, banana, coconut oil, and coconut water. I really like that…" read more
Virginia S. said "I have to start by saying the reviews I read about this place are very true. The location is HORRIBLE but to be honest anything on Independence has a poor location due to the large median. You are able to reach the restaurant even…" read more
"Let me start by saying, I am a HUGE Yelper and nearly convinced my husband we…" read more
"Just wanted to take a minute to describe how positive my experience was at this…" read more
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My wife and I ordered sushi from here the other night. We saw all the bad reviews and bad ratings but decided to eat here anyways. We also have been here in the past and never had any issues. Anyways the food as always was great. The service when I went it to get the food was great as well. If you look at the profiles of the people who have complained and gave a 1 star review, you'll find that's all they do is complain.
Great sushi. Been there for office lunch meetings and after work to unwind. Highly recommend.
Let me be clear. The 5 stars is for the food only. This place is 100% hole in the wall establishment. But the food here is fire. I wouldn't count on anything else being ok outside of the food.
Called at 8:10. No one answered. Drove over to place a take out order. Stand at the front while employees point at me but ignore me for 5 minutes. Finally the bartender comes over says they are closed, and that they close at 8:30 (all web references were 9:30 or later). It was 8:20. I just wanted to place a quick take out meal. Won't be back.
As usual, the sushi was good, but the server was so unfriendly/rude/disinterested, I'll be taking at least a several week break knowing she'll likely be moving on soon. Hopefully the owner will take steps to figure out why (in spite of good food), their restaurant earns poor ratings, loses loyal customers, and fails to grow/thrive.
I was able to die in here when dropping off a package next-door and I'm glad I stopped in. The service was really good and the sushi was delicious. I would recommend
Service is fast but I'm NEVER going here again. The sushi is great but when you order Sesame Chicken you get chicken fingers with a sauce on the side and there isn't a sesame in sight. Awful. My guess is everything on their list is sauce on the side and you might as well save yourself the disappointment and go somewhere else Very disappointing because I thought I found a great place close to home. I didn't.
If I could give 0 stars, I would. Upon arriving to pick up a to-go order, I was told they were short-staffed with sushi chefs. I was then promptly ignored for an hour or more. The hostess ran away from the front every chance she had so she didn't have to address anyone who was waiting an excessive amount of time for their to-go orders. Just keep us updated!! It's ridiculous to allow someone to sit and wait with ZERO communication. I get being understaffed. I do not understand being rude and ignoring people. As a note, I was super polite as I know it isn't anyone's fault.
Laughable service. They couldnt answer their landline, they've made poor excuses for everything. They dont even do deliveries with postmates or anyone. My time was wasted and my customers time was wasted. I dont think anyone should give this place the time of day.. this level of incompetence is ridiculous.
This place is probably tied for our sushi go to spot. But there is one dish we haven't found at any other sushi spot. It is called a Rice Omelet and let me tell you what....damnnn, it is unreal in taste and size!! The fried rice is made with ketchup and it really doesn't standout as such. The egg is delicious too. You can get it with shrimp, tofu, vegetables, chicken or beef. If you're in the area give this place a whirl!
First time and we enjoyed. My son thought the Cali roll was better because it had smelt roe on the outside. Crab cucumber salad was very good and the miso with seafood was good too. Would recommend this place.
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Does 18 Asian and Sushi Bar take reservations?
Yes, you can make a reservation by picking a date, time, and party size.
Does 18 Asian and Sushi Bar have outdoor seating?
Yes, 18 Asian and Sushi Bar has outdoor seating.
Is 18 Asian and Sushi Bar currently offering delivery or takeout?
Yes, 18 Asian and Sushi Bar offers both delivery and takeout.
What forms of payment are accepted?
18 Asian and Sushi Bar accepts credit cards.
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[1] Kwok Pui-lan. Introducing Asian Feminist Theology. Sheffield: Sheffield Academic Press, 2000. 9–12. In this quote, Pui-lan is referring specifically to Asian feminist theologians and their plurality, diversity, and large number.
Buy Graham Joseph Hill's books here:
Some of the most creative and important theology being done today is being done by Asian female theologians. These Asian female theologians live in Asia and also among the diaspora (in North America, Europe, Australia, etc.). Many of them do classic and contextual theological work. But they are also often practitioner-theologians, pastor-theologians, or activist-theologians.
Asian females make up at least 30% of the world’s population (and even more when you include those living outside of Asia). But when you ask pastors, theological students, or even theologians to name Asian female theologians, they are often at a loss. Many can’t name any (or at best they can name only a few).
But the global movement of Asian women doing theology is growing and diverse. And it is becoming increasingly prominent and influential. Kwok Pui-lan talks about the diversity and importance of Asian female theologians, this way:
“More than half of the world’s population live in Asia, a multicultural and multireligious continent that has undergone tremendous transformation during the past several decades. From Japan to Indonesia, and from the Philippines to Central Asia, people live in different socio-political realities and divergent cultural worlds. Divided into at least seven linguistic zones, Asia is also the birthplace of the major historical religions of humankind.” [1] Kwok Pui-lan goes on to say,
“Asian women comprise more than a quarter of the world’s population. They live on a fascinating multilingual, multireligious, and multiracial continent” and in diaspora all over the world. Asian cultures have “diverse eating habits, ways of life, and social and cultural realities.” Asian female theological voices are shaped by “immense cultural and religious diversity,” and are “pluralistic and multivocal, woven out of many separate strands.”
As we learn from Asian female theologians, it is important to remember that their voices are diverse and many. As Rita Nakashima Brock says, “We differ as much from each other in culture and language as we do from white, Eurocentric feminism,” or from white male authors.
Unfortunately, the ignorance about Asian female theologians and their writings is widespread and persistent. It is due time for this to change. The local and global church needs the voices and contributions of Asian women. These Asian female voices enrich our theology, revitalize our churches, and renew the world.
For this reason, we have decided to feature 18 Asian female theologians you should know about. We have chosen these 18 because they have been influential in our personal lives and how we think about and practice our faith and theology. And at the end of this article we offer 114 more Asian female theologians whose work we are growing to admire and enjoy.
This post is part of a series we are running profiling female theologians from all over the globe — see our other articles in this series:
Here are the 18 Asian female theologians that everyone should know about and read.
Aruna Gnanadason was formerly the Executive Director for Planning and Integration in the General Secretariat of the World Council of Churches. She was Coordinator of the Justice Peace and Creation Team and of the Women’s Programme of the World Council of Churches before taking up that position. She has a doctorate in ministry from the San Francisco Theological Seminary, and three honorary doctorates. Aruna comes from India and belongs to the Church of South India.
Chung Hyun Kyung is Associate Professor of Ecumenical Theology at Union Theological Seminary. She writes about feminist and eco-feminist theologies, Third World spiritualities, Christ-Buddhist dialogues, mysticism and social movements, and the contributions and uniqueness of Asian Christian theologies.
In Struggle to Be in the Sun Again , Chung Hyun Kyung writes the following about being an Asian female theologian: “Doing theology is a personal and a political activity. As a Korean woman, I do theology in search of what it means to be fully human in my struggle for wholeness and in my people’s concrete historical fight for freedom” (1990: 1). In an interview with Zion’s Herald , she challenges the Western dominance of Third World theologies and perspectives: “I think in order to really heal the world we need the ‘wisdom of darkness.’ This can be the Third World, dark people, women, or our ‘shadows,’… all the things we do not want to confront within ourselves, so we project them onto others and call them terrorists. So, I think that we need ‘endarkenment’ for a while, not enlightenment, to heal the world.”
Elizabeth (Lisa) Sung is a Protestant systematic theologian serving as a visiting Professor of Theology at University of Saint Mary of the Lake / Mundelein Seminary. Prior to that she was Associate Professor in the Department of Biblical and Systematic Theology at Trinity Evangelical Divinity School. She has received fellowships from the Wabash Center for Teaching and Learning and the Carl F. Henry Center for Theological Understanding. She is a member of the American Academy of Religion and the Evangelical Theological Society. Dr Sung also teaches in the course “Global Theologies”, offered by seminaries within the Roman Catholic, mainline Protestant, and evangelical Protestant traditions.
Elizabeth (Lisa) Sung’s writings focus on theological hermeneutics, theological anthropology, the intersections between theology and science and culture, and theologies of sanctification and spiritual formation. Her publications include “Race” and Ethnicity Discourse and the Christian Doctrine of Humanity: A Systematic Sociological and Theological Appraisal (2011), “ ‘Racial Realism’ in Biblical Interpretation and Theological Anthropology: A Systematic-Theological Evaluation of Recent Accounts ” (2015), and “ ‘Race’ and Ethnicity Discourse and the Christian Doctrine of Humanity: A Systematic Sociological and Theological Approach ” (2011). She is currently engaged in two major writing projects: a volume on theological anthropology for the multi-author systematic theology textbook series, Foundations of Evangelical Theology , and a book that analyzes, critiques, and reconstructs racial identity in light of Scripture and sociology.
Grace Ji-Sun Kim is an Associate Professor of Theology at Earlham School of Religion. Englewood Review of Books listed Intersectional Theology (co-written with Susan Shaw) as one of the Best Theology Books of 2018. Healing Our Broken Humanity (co-written with Graham Hill) was included in Englewood Review of Books list of Best Books of 2018. Grace Ji-Sun Kim is a member of the Board of Directors for the American Academy of Religion. She served on the American Academy of Religion’s (AAR) “Research Grants Jury Committee” and was co-chair of AAR’s steering committee, “Women of Color Scholarship, Teaching and Activism Group.” She sits on the editorial board for the Journal for Religion and Popular Culture and is a referee for 3 journals, including the Journal of Race, Ethnicity, and Religion . She is an Advisory Board Member for the Center for Reconciliation at Duke Divinity School.
Grace Ji-Sun Kim is the author or editor of 16 books, and she writes about a wide range of topics, including feminist and post-colonial theologies, Asian-American and intersectional theologies, climate justice and racial reconciliation, and intercultural ministry. Her publications include Healing Our Broken Humanity: Practices for Revitalizing the Church and Renewing the World (co-written with Graham Hill) (2018), Intersectional Theology: An Introductory Guide (co-written with Susan Shaw) (2018), Embracing the Other: The Transformative Spirit of Love (2015), and Making Peace with the Earth: Action and Advocacy for Climate Justice (2016).
Grace Yia-Hei Kao is Professor of Ethics at Claremont School of Theology. She serves as the co-director of the Center for Sexuality, Gender and Religion (CSGR), and serves on the steering committees of the Animals and Religion Group (ARG), and the Women of Color Scholarship, Teaching, and Activism Group (WOCSTAG) of the American Academy of Religion. She is on the Board of Advisors of the Pacific, Asian, and North American Asian Women in Theology and Ministry (PANAAWTM), and serves on the editorial boards of the Journal of Religious Ethics (JRE), the Journal of the Society of Christian Ethics (JSCE), and the Journal of Race, Ethnicity, and Religion (JRER).
Grace Yia-Hei Kao’s writings focus on human and animal rights, religion in the public space, ecofeminism, and Asian American Christianity. Her publications include Grounding Human Rights in a Pluralist World (2011), Asian American Christian Ethics: Voices, Methods Issues (ed.) (2015), and Encountering the Sacred: Feminist Reflections on Women’s Lives (ed.) (2018).
Havilah Dharamraj is a Langham Scholar, and serves as Academic Dean and Professor of Old Testament at South Asia Institute of Advanced Christian Studies (SAIACS) in Bangalore, India. Her academic degrees are in biochemistry and theology, and she has a PhD from the University of Durham, UK.
Henriette Marianne Katoppo was an Indonesian feminist theologian and novelist, whose novels and theological works received international acclaim. She was a pioneer in Asian feminist theology, and used Asian stories and myths to interpret theology; presenting God as a mother and Mary as the complete woman. Fluent in a dozen Asian and European languages, she spearheaded Asian feminist theology in the 1970s – at a time when Asian theologies and Asian feminist theologies were mostly unknown in the West. Her novels captured the imagination of Indonesian society, and her novel Raumanen won first prize at the Jakarta Arts Council Novel Competition.
Julie C. Ma is Associate Professor of Missions and Intercultural Studies at Oral Roberts University. She has also taught at the Asia Pacific Theological Seminary in the Philippines, and at the Oxford Center Mission Studies in Oxford, UK. She has authored and edited numerous books, often with her husband Wonsuk Ma. She served as the president of the Asia Pentecostal Society from 2014–2015.
Kathy Khang is a writer, speaker, theologian, and activist, who has spent more than 20 years in parachurch ministries, mostly focusing on college students and also training Christian organizations and church leaders. She writes about the intersections between faith, culture, and gender. Kathy Khang’s books and articles explore the ways the church can engage in the ministry of reconciliation, and in amplifying the voices of those who are silenced because of their ethnicity or gender, and in genuine social change.
Kwok Pui-lan is the Distinguished Visiting professor of Theology at Candler School of Theology, and is the former William F. Cole Professor of Christian Theology and Spirituality at Episcopal Divinity School. She has taught theology at major universities and seminaries all over the world, including the Chinese University of Hong Kong, Auburn Theological Seminary, Union Theological Seminary, and Yale Divinity School.
Kwok Pui-lan researches and writes about Asian and feminist theologies, postcolonial theology, biblical hermeneutics, ecotheology, Asian Christologies, and the theological perspectives, spiritual experiences, and biblical interpretations of Asian women and marginalized peoples. Integrating postcolonial and feminist theologies in order to do justice to the experiences of the women of the Third World (Majority World), Kwok Pui-lan explores the theological intersections between gender, race, class, culture, poverty, colonialism, sexuality, religion, the arts, story, and liturgy.
Sydney Park is Associate Professor of Divinity at Beeson Divinity School, teaching biblical interpretation and New Testament theology. Her writings cover such topics as New Testament theology, Asian American church life and theology, biblical theology of women, and racial reconciliation. Her publications include The Post-Racial Church: A Biblical Framework for Multiethnic Reconciliation (2011), Submission within the Godhead and the Church in the Epistle to the Philippians: An Exegetical and Theological Examination of the Concept of Submission in Philippians 2 and 3 (2007), Honoring the Generations: Learning with Asian North American Congregations (ed.) (2012), and A Biblical Theology of Women (2019).
Melba Padilla Maggay lives in the Philippines. She’s a writer, theologian, political activist, sociologist, and highly respected Christian leader. She’s the founder and director of the Institute for Studies in Asian Church and Culture (ISACC), based in Quezon City in the Philippines. Melba Padilla Maggay gained international prominence and acclaim through her writings, through her social and political leadership, and through her work to transform broken communities. She was instrumental in organizing the Protestant presence at the EDSA barricades during the February People Power Uprising in the Philippines in 1986. Melba founded ISACC, which has a vision “to see the gospel of Christ so rooted in Asian cultures that they are engaged by its values and empowered to become societies of justice and righteousness. Our mission is to creatively witness to the Lordship of Jesus in all of life by penetrating cultures with the values of the Kingdom and engaging the powers towards social transformation.” ISACC is a research and training organization that offers courses and training, and that also engages in political advocacy and community transformation programs.
Muriel Orevillo-Montenegro is a professor of theology in the Divinity School of Silliman University in Dumaguete City, Negros Oriental, the Philippines. She is also the Director of the Justice and Peace Center at that u
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