No reira e te whanau o SCM Aotearoa tena koutou katoa i roto i te manaakitanga a te Atua, mai i roto i te arohanui a tona tama a Ihu Karaiti. E mihi nui kia koutou katoa nga hoa katoa o SCM me era mata waka hoki o Aotearoa whanui, Asia - Pacific. Tena koutou, tena koutou, tena tatou katoa.
To the wider whanau of SCM Aotearoa, greetings in the blessings of God, in the love of Jesus Christ. Greetings to SCM and the great fleet of waka that makes up SCM Aotearoa, Asia and the Pacific Region.
Months ago we were all sent a letter of application to represent SCM Aotearoa at the SET 2000 Programme in Singapore and Malaysia. With encouragement from friends of SCM Auckland and self reflection I finally got down to fill in the requirements of the application. What was I hoping for? We’ll a trip oversees to Singapore and Malaysia. A time to experience and be a part of SCM on an international level, and a time to become Ecumenically involved in a movement that affirms the basic human rights the equality of people around the world. Reflecting on the various struggles that we have all come from, to learn and share this common ground of redemption and liberation from oppressive societies in our own context.
In the application we were to write how we could contribute to the Objectives set out for the SET Programme. I chose: “To articulate and reinterpret the biblical and theological perspectives on social actions from the Christian students’ perspectives.” Although I new in many ways I could offer some contribution to the other objectives that were laid out. But the path I chose was an area that interested me because the Biblical and Theological Perspectives was an area that I saw myself at having a greater interest and equal knowledge from a layman’s perspective and understanding. This also being the Major of my Theology Degree, in Biblical Studies.
Therefore you will see that as you read this report there was much sound theological and biblical material that arose out of the programme that was very affirming to us all as members of our various SCM in the Asia and Pacific Regions. The SET Booklet 2000 was put together as a compilation of what was to be expected throughout the programme and a resource booklet for the actual Theological and Biblical Material that was discussed. (see SET 2000 booklet for an in-depth overview of the theologies presented/ or I can post a copy).
I spoke of the plight of Maori Women, in pre colonist and post colonist society. And how the mythology stories of Maori Creation portrayed the Maori Women Figure as powerful, loving, and respected in the different tribes that make up Aotearoa. This was seen in parallel to the Creation Stories of Genesis. And also the plights of Maori Women, and in general, Women of New Zealand. Seeking their stories of faith and understanding in the Ecumenical and Cross Cultural Church of New Zealand Aotearoa. Slowly shaking off the patriarchal layers from the early missionary period.
My lecture Rev. Dr. Douglas Pratt, Head of Religion and Philosophy of Waikato University wrote an email to endorse an application for an aegrotate pass, but unfortunately this could not be accepted. An aegrotate pass required exemption by medical certificate.
So I went to Singapore and never regretted my decision. I emailed my Feminist Theology Paper to Singapore as requested so that it would get compiled into the SET 2000 Booklet alongside the other theologies and ideologies that were going to be discussed. (SET Booklet attached)
I couldn’t allow the Feminist Theology Paper to go without someone giving it substance and life. Had I not gone, the paper will have no meaning. Just mere words. I had to give substance and do justice to a piece of material that would make a profound statement to WSCF and SCM on a national and global level.
In this way we both wanted to generate a group dialogue on the issue of sexuality at some time during the conference. I was only too happy to generate a group discussion. This issue was discussed in further depth during the men and women’s caucus meetings especially in terms of prostitution and HIV AIDS. Although at this moment there was no solid discussion in the understanding that there would need to be another forum and programme made for such a complex discussion in terms of Queer Sexuality.
Currently the main population is 3.8 million, consisting of people from Malaysian, Chinese, Indian, cultures. Buddhist, Hinduism, Islam, Christianity, and Animism are the main religions that can be found in Singapore, boasting good ecumenical, and denominational and interfaith relationships.
Politics and Law comprise harsh undertones of punishment should people be caught in acts of vandalism, littering , and drug trafficking as well as having a strong opposition view of government. In general the society of Singapore are very systematic in their mentality, and at times individualistic, and from an early age children are always taught to strive for a better life in a capitalist systematic way of acting and thought.
Although this does not mean that the people agree with this way of up bringing that endeavours to advance the level of capitalism. Our host for the SET Programme explain that they would like a society that is more inclusive to people allowing freedom of speech, breaking down the individualistic and capitalistic way of life.
In various parts of New Zealand’s life style one can find a similar attitude in terms of a rural community life verse a urban individualistic mentality. Although we have to remember that this is not a general overview but from my own personal observations.
The above is a minute listing of consumerism, globalisation that is so convincingly impressed upon the youths and middle class people in the society of Singapore. Although on reflection to this, this virtually the same attitude and impression that many developing countries have developed. In many ways this life style infringes upon the less developing countries to catch up.
Two theological students from Trinity Methodist/Bible College gave us a detailed presentation on the perception of the social, economical, religious and issues; how this is understood in conjunction to the theme of the SET Programme “Christian Spirituality & Social Responsibility: SCM’s Response.”
We visited a centre that is set specifically for the street kids. Giving professional counselling to children and families. Offering a safe space for children to play and have time out, especially in a country that places emphasis on increasing the fertility rate of having more babies in the future.
During this forum we were all able to give an overview on the similar issues that our children face and life on the streets for kids who have had no choice in matter in when there are concerns of sexual abuse, broken homes, drug & alcohol abuse and neglect. Each SCM shared a different view and understanding of how issues concerning our children living on the streets because each country differ in economic, social, legal, political attitudes towards social responsibility.
A women’s group working with women from all religious, cultural understandings experiencing domestic violence, and other issues, that offer support and confidential counselling. Their work is also promoted and utilised in the local schools to empower women in matters of health, combating domestic violence, research and awareness on the social issues and concerns for Singaporian Society. As part of their research they have a resource library encouraging men and women to contribute articles, books, literature etc. They requested a copy of SCM Aotearoa article on Feminist Theology from a Maori Perspective to go into their monthly journal and annual booklet published each year.
A Drug rehabilitation centre for formal drug-abusers. The centre provides counselling services and other social work, it is run by a Christian Organisation.
We were given an insight to an institution that up holds very fundamental evangelical views on Christianity but shows very little compassion to the punishment of those caught trafficking drugs, in terms of the death penalty. This also came to question our humane attitudes to people who commit these kind of crimes.
Our exposure trip in these areas were conducted with a degree of observing important instructions given by our guides. No cameras, even groups of 4-5 male and female with a guide. Important features to watch out for in terms of gangs and people who many see our presence as a threat.
While walking through the Red Light Districts we had to observe the kinds of people who work and visit these areas. In Deskar the race of people were predominantly Indian, and some Chinese, female, male, and transvestite prostitutes. The clientele were mainly white middle class men from western countries.
Our reflections concerning our exposure to the Red Light District helped us share our personal views on prostitution and how prostitution is understood and used from the various countries that we all came from. Questions of morality, safety, capitalism, male, female and child prostitution and how, even though the government says its illegal, the country continues to capitalise on the work and life of prostitutes and prostitution.
A visit to a Christian organisation which provides social work/services to families. In Singapore there are many Christian organisations or churches which provide social aid to poor or dysfunctional families.
When visiting these people we almost see similarities it terms of the social issues that our people face here in Aotearoa. Signs of poverty, unemployment, puts stress and pressure on families. The dignity of people are challenged putting strain on trying to keep the family functioning holistically. This is just a minute description of families who face domestic violence, sexual abuse, drug and alcohol abuse.
As part of our exposure trip we had to take a few days leave from Singapore to cross the boarder to Malaysia, north of Singapore. The trip to Kuala Lumpur took 6 to 7 hours via train on an over night journey. We were then met by our host in Kuala Lumpur. Yock Leng (our Host Leader from SCM Singapore) informed us that when filling out our travel documents we needed to stipulate that we will be travelling to visit friends and family. We had to answer questions with a yes and no response and not to elaborate any more on why we were travelling to Malaysia while in customs.
Malaysia has enjoyed a robust economy since 1988 with an average growth rate of over 8% per annum. The work force has grown in parallel from 5.6 million in employment in 1985 to 7.9 million in 1995 (cited in Jomo and Kanapathy 1996:19). At the same time, government claimed that the inflation rate has been kept relatively low at less than 4% per annum for the past 20 years. [extraction from the Malaysian Charter on Human Rights, Article 10]
We were briefed on the socio-political, economics, and social structure of the countries in matters concerning the people who have found themselves as the lower caste or oppressed peoples. One of many reasons that has contributed to these people finding themselves in these positions have been under the banner of corruption by the Sultan, Government, Politics & Policies, Military & Police Departments, to further enhance their own benefits in terms of leadership, dictatorship, and economic wealth. Filling their own pockets.
Government control upon situations that may be a threat to the status quo of the country under suspicion of treason, or an uprising. During our first day at De La Salle Catholic Community we were told that our meeting could have been interpreted as an illegal gathering leading to an arrest. Peaceful protesting, has been allowed, but when it is directed to the current Government and Sultan then the Military will be asked to make an arrest of treason. In terms of our gathering, this could have been seen in the same way. Passivist seen as activist, or vice versa.
Therefore while in Malaysia we had to be aware of the way we carried ourselves among the people, ensuring that we wouldn’t cause too much attraction in terms boisterous acts, separation from the group and talking to strangers who might find it an opportunity to question our presence in Malaysia.
From this point in learning and understanding a brief outlook on the situation of Malaysia we were then taken to three communities to experience the way the people lived. The issues that they faced under the umbrella of oppression and corrupt capitalism.
Approximately 22 people were broken into three groups. We had to pick which community we wanted to live in and to reflect on the basic issues that affect the people of these communities, land, religion & spirituality, oppression, poverty, education and unemployment: The Indigenous Peoples of Bidor (2 hours south of Kuala Lumpur); The Urban Poor (Migrants who have been forced to find labour in the cities); Plantation Peoples (Predominantly Hindu Community in Rubber and Palm Tree Oil Plantations). Refer to the SET Minutes on a detailed elaboration of the individual groups response to the exposure trip in Malaysia.
On our final night in Kuala Lumpur we gathered again from our individual exposure groups to meet with Rev. Yong Ting Jin at the Asian Women’s Resource Centre. The Resource Centre for Women in discourse on matters of Theology, Ideology, SCM Works, Social & Justice Issues and a wide range of other issues that affect Asian Women in a very male dominated society.
Yong Ting Jin was a former WSCF Asia & Pacific Regional Secretary and is now the Director of AWRC. While meeting with this organisation we were able to raise questions about Women and Fundamental traditions of Religion in terms of their attitudes to Women in Ordained Ministry; Corruption of the Government, Basic Human Rights of Women and the breach of those rights.
So in terms of not have three members with us to complete the SET Programme we had to put aside a little time of prayer to help us gather our thoughts and worries in concern with our other friends. Friends from Kuala Lumpur were helpful in matters of looking after our friends until they were able to return to us. Mark was able to rejoin us a few days later, but Thano and Lily weren’t able to get a visa to return and so it was better for them to return to their homes in Cambodian and Bangladesh.
Our Host from SCM Singapore were able to keep us informed on the situation with our friends who had to remain in Kuala Lumpur and in terms of ensuring that Thano and Lily were safely on their way home and Mark was to later return with a new passport. A letter from the Steering Committee was sent to offer condolence and apologies that their participation in the SET Programme was cut short. And that their contribution to the programme was well noted and acknowledged.
Even though we had no choice of seeing two members of the SET Programme return home the morale of the group was well kept up by all members present. In terms of friendships, group building, in attachment to the environment to which we lived in, it seemed that we supported each other, and was able to give what we could to keep up the good spirits of the group and programme.
After a few days of learning more about each other we were able to grow intimately as a group and share personal journeys and stories. In terms of Socialising we would sing at nearly every chance we got. On the bus, on the train, at the bus stop, in the shops, at the restaurants, as well as back at the Conference Centre where we slept. While also on our Exposure in Malaysia we sang on public transport; and with the people that looked after us. It seems that singing was our main diet of keeping ourselves at ease, and in tune with each other in terms of spirituality, sexuality, philosophy, theology and ideology. Singing was our cure or surpassing boredom, stress, and strengthening our bonds with each other.
Every spare night we got, it was singing, Songs of Praise and Worship, Songs from latest pop music, songs from our different cultural traditions, and songs from our hearts. Songs of amusement, songs of lamenting and songs of farewell. And during our final night we sang more songs and danced until our hearts were content.
During our cultural Night we shared more songs and dance from our own traditions. We dressed in our cultural costumes and brought various stories that told of each of our culture.
In presenting a Maori flavour to the Culture Night I sang and danced three traditional songs. Pene te Kura, Kotahitanga, Aroha na mai. These songs were written from various Maori Women who contributed much of their time and skill to Maori and to New Zealand Aotearoa as a whole. The last song was written by the late Tuini Ngawai who was very much a women of great mana in her time. This song was in commemoration to the men who fought in the World War I & II error.
Request were asked of me by SCM Australia to do the Haka (Ka mate ka mate ka ora ka ora) which I found it not appropriate to do in that context. I had reservations performing something that the New Zealand All Blacks have taken out of context without any understanding to how the Haka came about, and what it meant for Te Rauparaha (Chief from Te Raukawa, Te Tai Hauauru Tribes) who composed that particular Haka.
All and all the Cultural Night re-enforced the great cultural and ecumenical strengths that is part of SCM Asia & Pacific. Having a basic layman’s knowledge of the cultures presented gave us a greater appreciation of who we are as individuals and as a united group working towards a common cause.
The SET Booklet, the Minutes, and SCMs Response Paper, will give detail description of what theologies were presented and their meaning in the context of where they arose out of, and their meanings to the relevance of SCM today.
SCM Aotearoa - Feminist Theology from a Maori Perspective SCM India - Dalit Theology SCM Philippines - Theology of Struggle SCM Taiwan - Homeland Theology SCM Korea - Munjung Theology
Individual SCM Reports from Indonesia, Thailand, and more presentations on tools of analysis in terms of ideology. Feminist and Marxism tools of analysis.
My personal analysis of this part of our SET Programme discussion points one to the issue of liberating people from oppressed, sexist, capitalist, and corrupted societies. Basically understanding the relevance of these theologies for SCM keeps us in tune with the true issues that our people have had to endure here in Aotearoa, Maori, Tauiwi, Women, Men, children and also Queer People. There are strong undertones of Liberating Theologies being drawn out of these theologies to which describes the bigger picture of who and what SCM is all about from our own countries perspectives. At this portion of my report I encourage people of SCM Aotearoa to further read in detail and discuss among your SCM Regions how these theologies are relevant for you, and if they are or not.
I also need your response in critiquing the theologies and Ideologies, and the Tools of Analysis. Our goal in doing this is trying to make these ideas, tools and theologies understood and practised in our own personal context as people of Aotearoa. This finally draws us to the kind of tools that we can use in terms of theological praxis from our own context. What kind of tools do we need in order to tell our stories in theological discourse, dialogue, theory and practice. And also our use of methodology.
The Experience has been one of inspiration, theological reflection, practice and also praxis. It has proven beneficial to all who were present and all who will reap on the work that everyone put in during the whole conference.
But this report is to highlight something that has been on my heart since I began this cause to seek to understand the Women’s view and life in terms of the church and their personal struggles to have their stories heard. And to stand together equally with men in a common cause of liberation.
People taken advantage of women who have been the back bones of the church, of society, in means of capitalism and sexual objectification. We have all failed to see that she too has a heart, a brain, a soul, and a story. Her cries are heard everywhere and always we fail to hear her. She bleeds, but we think its dirty, she gives birth, and we think its her duty, she cooks and cleans, and we think she should be beaten to obey. We continue to dehumanise the image of God. We worship God to ask for help, and to help others, to up lift God, with all the male rhetoric and imagery that the church can sum up. But we fail to understand the basic principles of knowing the God that created human kind in the image of Herself as a Women, Mother, Sister, Lover and Friend.
I hope that my presentation of Feminist Theology from a Maori Perspective, not only reflects the struggles and stories of our women folk who have suffered and continue to suffer, but that the aim was to open the eyes of the men to see the blood on their hands, is the blood, sweat, cry and tears of the women to whom he continues to belittle and beat each day.
This report is dedicated to my Mother, Keita Haeremoana Henare (Kitty), who also suffered from my father, due to anger, alcohol, and the frustration of being alienated from a culture, language and land. In a way it was to counteract the abundance of whenua, whakapapa, whanau, wairuatanga and awhi whanau that was an everyday part of my mothers life before she married my father. Two Tribes, one with Whanautanga was my mothers, and lost of pride, land, and dignity was my fathers.
In my feminist Paper, much of the story was founded on reclaiming her story and the many stories of Maori Women who have suffered, cried, screamed, and died under the same cruelty. I hope one day to reclaim my own personal story as a Gay Maori Man, and see how my story has become one of struggle and war within myself, the church, and my whanau.
No reira, koutou katoa, nga Rangatira, o SCM, WSCF Asia & Pacific, tena ano koutou i roto i o whakaaro, awhi, ki a au.
Ki a koutou o oku whanau, hoa hoki, tena ano koutou i roto i o manaakitanga, awhi, whakaaro, karakia ki te whakakaha i a au i roto i toku mahi, i roto i te haahi, me nga haahi katoa.
Tena koutou, tena koutou, tena tatou, katoa.
Naku Noa,
Rev Paddy Noble (SCM Auckland)
Whanau: My mother, sister, brother, cousins nieces and nephews, and grandparents: Rev. Wiremu Henare & Mihi Kotukutuku Henare (nee Stirling).
SCM Aotearoa: Michael Perkins (Administrator), Marie Mark McMillian, Roger Pym, Shelley Walker, Miriam Duncan, and the support of the different regional SCM Movements.
Friends whom I’m love and call whanau: Maria Prescott, Penina Solomona, Fetaomi Tapu, Kay Tonga, Mele & Lilian Prescott, Aunty Litia Prescott, Roger Pym, Marie McMillian, Shelley Walker.
Robert McKay, Prince Devanandan, and all those of St Johns Theological and Methodist Trinity Colleges who have helped me with ideas in terms of writing my article on Feminist Theology from a Maori Perspective.
To the boy who taught me a lot about myself in the days and build up to my going to Singapore and Malaysia: Cristobal Tapia from Chile. Under the strict political dictatorship in Chile he came to New Zealand to seek a new life. I just happened to have been there to help, and in that help came a lot of suffering. I learnt that being gay comes with a pain that my friends saw me go through, and at the same time I became stronger in my faith. Being a Gay Maori Man helped me see the world of spirituality in a intimate situation, meeting Cristobal helped me see that even more. Our story was like that of King David and his brother, friend and soul mate, Jonathan.
Especially: SCM Singapore: Yock Leng, Esther, Wei Meng, Abi, Nigel, Jason who hosted us during the SET Conference.
Rev. Shin for his persistence and hard work to help us all in many ways. And to my new friends of the SET Conference as seen below:
Ms Lily Gomes (SCM Bangladesh), Mr. Thano Im (SCM Cambodia), Vivian Chan Hoi Yan (SCM Hong Kong), Idan Topno (SCM India), Mr Nainggolan Hatigoran, Tigor & Ms. Hannah Ritta (SCM Indonesia), Yoshio Kawaguchi (YWCA Japan), Mr. Chang Byung Kee (SCM Korea), Nant Hnin Hnin Aye, Snow, (SCM Myanmar), Jennifer Laurel (SCM Philippines), Kelly D Lawig (CCA Youth Observer, Philippines), Nector Montes (Regional Women’s Co-ordinator, Philippines), Colombege Sandika Manoj Silva (SCM Sri Lanka), Mr Tsai Cheng Tao (SCM Taiwan), Ms. San Sa Nee Wa Na Lai, Bee, (SCM Thailand), Mark (SCM Australia), Edwina Hunter (WSCF A-P Vice Chair, Australia).
Dr. Ahn Jae Woong (Former regional Secretary of WSCF Asia & Pacific, CCA Associate General Secretary). Dr. Yap Kim Hao (Former CCA General Secretary). Dr. Judo Poerwowidagdo (Senior Friend of GMKI, Former WCC Staff). Ms. Yong Ting Jin (Former Regional Secretary of WSCF Asia & Pacific, Director of AWRC). Ms. Beate Fagerli (Co-Secretary General of the WSCF).
Finally to all those other people who have helped me take a seed and make it grow.