About

what the hell is holy spit! about?

holy spit! is a blog by me, Céline Chuang, a writer, designer, educator, and soft-hearted shit-disturber based on unceded Musqueam, Squamish, and Tsleil-Waututh territories (Vancouver, BC, Canada). Here’s my personal website if you fancy a visit. I often introduce myself as a diasporic settler and child of immigrants, with familial & ancestral ties to Hong Kong, Mauritius, Fujian, and Meixian. I grew up under the big prairie skies of Treaty 7 territory (Mohkinstsis, or Calgary, Alberta), the most recent migration of a family that has traversed water four times in three generations looking for home.

I started blogging as a teenager, writing about the intersection of the spiritual and the mundane, and the surprising ways the Divine would manifest in my day-to-day life. (That, and a lot of angsty poetry.) In a way, this blog is a returning, informed by everything I’ve learned from and lived since: a college-age feminist awakening, a mid-twenties existential/faith crisis, activist & organizing work with Streams of Justice and other groups, work in the Downtown Eastside and the matriarchs & Elders who schooled me, coming out as queer/bi, co-conspiring holy mischief and day-to-day acts of resistance with my partner Benjamin (the biggest supporter who kept pushing me to get my ass, and this blog, in gear), encountering and integrating contemplative practices into spiritual praxis, and the conversations, kinship and camaraderie kindled with other BIPOC amidst largely white progressive faith spaces (hey fam!).

holy spit!’s title is inspired by the Biblical story of Christ healing a blind man with his spit: a story I’ve always found compelling and kinda gross. This story captures holy spit!’s approach to Christian spirituality: one that is embodied, relational, political, prophetic, unapologetic, and liberatory.

holy spit! aligns itself with the saints and ancestors speaking truth to power from the margins of the Christian tradition: the Ada Maria Isasi-Diazs, James Cones, and Dorothy Days. It is a place to interrogate the status-quo, twine theology with anarchist and anti-capitalist modes of resistance, decolonize the sacred, de-centre whiteness, and seek visionary iterations of justice and transformation.


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