sustain:if:able kiwi

Centre for the Book Symposium on Translation and Transculturation

I did some work on this today –

Translation and Transculturation in indigenous resistance: the use of Christian Scripture in the speeches of Wiremu Tamihana.

It is an academic paper I will be presenting at the Centre for the Book Symposium on Translation and Transculturation, November 1-2, 2018.

This was the abstract I submitted back in early September:

A feature of Aotearoa’s history is the role of a book, the Bible, translated, to resource indigenous resistance. This is evident in the life of Wiremu Tamehana Tarapipipi Te Waharoa, tino rangatira no Ngati Hauaa I hangaia e ia te Kingitanga, who was in 1859 the first Kingmaker. In a korero opposing Governor Grey in 1861 (GBPP, 1862, 73), Tamehana deployed Deuteronomy 17:15 and Ephesians 2:13 to challenge the aggressive actions of the Crown toward Maori in the Waikato.

Translation involves the interplay between two forces: domestic and foreign (Venuti, The Scandals of Translation: Towards an Ethics of Difference, 1998). Foreign texts are domesticated in the hope of making them intelligible to specific, in this case indigenous, cultures. Ironically, once domesticated, these triumphs of translated transcultural success can generate significant cultural change (Handman, Critical Christianity, 2015). Translation theory thus provides helpful frames: individual in examining Tamehana’s use of Scripture; cultural in examining how translation shaped Maori culture. This requires paying attention to the public transcript (the translation) and the often hidden vernacular transculturation (West, The Stolen Bible: From Tool of Imperialism to African Icon, 2016).

Translation theory provides a way to honour Tamehana’s use of a translated text, including his reversal of Venuti’s categories of foreign and domestic. When Tamehana deploys Ephesians, a once foreign translation, now domesticated into te reo, is being invoked in ways that position the Crown as foreign. When Tamehana draws on Deuteronomy, he is positioning the Bible as a book that belongs to no one domesticating culture, but to an atua beyond all cultures. This “illumination from above” (Marsden, The Woven Universe, 2003) points toward a divinised transculturality.

The result is that a translated Sola Scriptura serves as a wero of challenge toward the behaviours of the culture that introduced the book. Sealer and sailor, soldier and settler are called to act ethically.

This paper is a continuation of research, writing and speaking I did last year (1 video, 4 publications, 2 conference papers and 3 talks) on the Bible reading strategies of Wiremu Tamehana. In this paper, I am taking up in particular the work of Gerald West, The Stolen Bible: From Tool of Imperialism to African Icon and looking at James Scott’s (Domination and the Arts of Resistance: Hidden Transcripts) notion of hidden transcripts as they apply in indigenous resistance.

I’m still not sure if the paper will hang together as a coherent whole come next Friday. But I’m more optimistic at the end of today than I was at the start. Which makes it a good day!

cut to pieces – a challenging biblical text in the time of Jamal Khashoggi

As a KCML team, we gather weekly for a team meeting. Before we get down to our agenda, we share our comings and goings. We read Scripture, often the lectionary reading for that day.

The Gospel reading for today, from Luke is 12:39-48, is particularly challenging. I was tempted to skip it, but then realised how some of the worst parts actually sound so relevant. Take Luke 12:46 – The master of that servant will come on a day when he does not expect him and at an hour he is not aware of. He will cut him to pieces – a real doozy given the murder of Jamal Khashoggi, cut to pieces in a Turkish embassy. The violence of Biblical times is still with us in the 21st century.

So we decided to take up the challenge. We began with lectio divina. The Gospel reading was read twice. The first time we invited each to hear cynically. Where was the Word of the Lord in what jarred us? The second time we were invited to hear with wonder. Where was the Word of the Lord in what made us optimistic?

The discussion that resulted was rich and generous. We as KCML have been left – the optimistic reading – with the blessing of “food allowance at the proper time” (42). We have been blessed and yet, the cynical reading – we can “eat and drink and get drunk” (45) We talked about the temptations that we face – what it means for each of us, as a team and in our vocations, be faithful in this season.

Finally, I offered some thoughts from scholarship: from the helpful About Earth’s Child: An Ecological Listening to the Gospel of Luke the Earth Bible Commentary, from former colleague, Michael Trainor. It seeks to listen to Scripture through listening for ecology as an actor.

First, an endorsement of the double lectio approach – the cynical reading, followed by the optimistic reading – in the abundant cf selfish words:

Luke’s main point concerns an abundant and selfish possessiveness that creates disparity among one another and deflects the disciple from what is important: God. (189)

Second, in response to “Lord, are you telling this parable to us, or to everyone?” (41) The call not only to focus on our relationship with God, but with each other. We are in a very difficult season as KCML, our futures not currently in our hands. And so the abundance given to us by God needs to be shared among us, in our values as a team, the way we engage with each other.

The disciples are “to take care of each member of Jesus’ household with care and respect” (190)

A challenging text. A call to be human and treat other humans, with a generous dignity. Which actually says a lot to a world in which people are being cut to pieces; physically, politically and for profit.

Mission in the rural

I’m speaking in Whangarei this Saturday, 27 October 2018.  I’m doing a keynote, as part of a new, more inclusive way of being church (among the Northland Presbytery and the Methodist Synod) in Northland.

10 to 12pm:        Mission in the rural and rugged, by Dr Rev Steve Taylor

Steve Taylor will offer Biblical, theological and practical resources for rural and small-town ministry.  The Old Testament provides a distinctive set of ways by which God’s people gather, in seasonal celebrations.  This offers imaginative possibilities for rural communities today in understanding worship, mission, community and interconnection.

Steve Taylor is Principal of Knox Centre for Ministry and Leadership. Previously he served the Uniting Church of Australia as Principal and Director of Missiology.  He is author of The Out of Bounds Church? and Built for Change and has been a film reviewer for Touchstone since 2005.  Married to Lynne, he enjoys gardening, films and running beaches.

St Johns Cooperating church, 149 Kamo Rd, Kensington, Whangarei. Coffee and tea are from 9.30am.

happy Steve being cited on teaching and learning

A week ago, happy Steve celebrated having two book chapters on research-led learning published in Wondering about God Together from SCD Press . (The story of how this came about is told here.)

A closer read of the entire volume, all 460 pages, reveals my earlier research is being referenced in two other chapters. This is really quite cool, being cited and a useful resource in helping other theological educators reflect on the theory and practice of theological education.

In chapter 25, Integrating Theology in an age of Questioning, Les Ball uses my work which I presented at (Higher Education Research Group Adelaide), HERGA Conference, in Adelaide in 2015.  Titled – A class above: Evidence based action research into teaching that is connected, mobile and accessible in a higher education context).  Over two pages (420-421) Professor Ball uses my research on teaching and learning in relation to fostering dialogue. He affirms my work (both teaching and reflecting on that teaching) as an example of the vital role of the teacher in fostering integrative dialogue.  He also notes how I my work (both teaching and reflecting on that teaching) shows how “intentional teaching of such principles can be incorporated into the standard curriculum of any course – in systematic theology just as well as in field education” (page 421). In other words, I am providing an example/influencing the field of teaching in “the whole range of Bible, theology, history and ministry” (421) as well as more practical subjects. Applying my work (both teaching and reflecting on that teaching) can “help to produce graduates who can appropriate such principles and take them into their ministry and general life.” (421).

In chapter 24,  Theological education in context: Exploring the Delivery of Theological Education in a Multi-cultural setting, Bruce Allder uses my work in reflecting on teaching theology in Fiji, with the aim of offering a “missional approach to theological education that keeps contextuality as an important element alongside content, character and competency” (393).  Allder uses my research in  “Embodiment and transformation in the context of e-learning,” Learning and Teaching Theology: Some Ways Ahead, edited by In Les Ball and J. Harrison, Morning Star, 2014, 171-18.

Allder noted my argument that e-learning enables the student to remain in much closer proximity to their ministry context and thus increased the possibility of application (403).  Using my research, Allder concludes that “integrative learning does introduce a degree of complexity not found in a decontextualised approach.” (404) Reflecting on his own teaching, in realised that video conferencing “promoted student engagement and has improved the quality of work presented.” (404).  This is because it was used by students to discuss assessment together, which “minimised feelings of being overwhelmed.” (404).

So happy Steve – not only in writing two book chapters for Wondering about God Together, but in realising that my earlier work is being an exemplar and an encouragement to others in their journey of teaching theological education.

3 years in: a KCML post-it progress update

I began as Principal of Knox Centre for Ministry and Leadership 3 years ago today. This very day – newly back in New Zealand, new to Dunedin, new to the Presbyterian Church of Aoteroa New Zealand, I nervously approached the large, foreboding doors of the Hewitson Wing.

My first day/lectionary text is recorded here, my first staff devotional here and my end of first week “three words” reflections here.

An anniversary is a good a time as any for reflection, so I took a bit of time to write some poetry this morning, while this afternoon I pondered the KCML Strategic plan. The Strategic plan was approved by Council of Assembly in June 2016 and was effectively my first 9 months of work, across the 5 geographic Presbyteries and 3 Synod’s, engaging, listening, testing various parts.

The KCML strategic plan involves 4 key directions.

• contextually agile ministers (Nationally ordained) – ensuring training prepares people for a diverse New Zealand, across cultures and generations.
• innovation through New Mission Seedlings – building capacity across the church by forming long-term local site partnerships between Presbytery, KCML and various funding groups in order to nurture fresh expressions of faith as locations for training of ministers, leaders and learning for the wider church
• national learning – finding ways to provide leadership resourcing for all ministry agents in the Presbyterian Church
• lifelong learning – resourcing existing ordained ministers as the world changes rapidly

Since then, the decisions of General Assembly 2016 have added a further direction

• the resourcing of Local Ordained Ministers

Three years in; and just over 2 years on from gaining the green light from Council of Assembly, there has been progress across all areas. Each post-it is an explanatory blog post in its own right, but there is a pleasing spread of colour and activity. There is also increasing overlap, as Lighthouse innovation incubator weaves into the New Mission Seedlings and the livinglibrary website becomes a locator for both national learning and lifelong learning.  There is much that beckons into 2019.

Alongside the visibility of post-it notes of progress, there has been lots of other activity as the KCML team have sought to be faithful to the call of the church. In some ways, this has been the most complex thing to navigate. The strategic plan has come on top of existing activity. Without additional people resources – in fact with diminished people resources – we’ve struggled to balance priorities from the past alongside the pressures of the present and the possibilities of the future.

First expressions book contract

Another happy Steve moment.

I’ve recently signed a book contract with SCM Press, for a book on sustainability and innovation. The provisional title is First Expressions: emerging movements in mission. It will be drawing on my longitudinal research on new forms of church ten years on. I’m particularly interested in what we learn from those who try/play/experiment and how we theorise the tension between durability in cultures of continuity and fail fast in cultures of discontinuity.

I’ve had the empirical data for a while and the UK trip in June included the opportunity to connect with SCM editor, David Shervington who reached out on twitter and then graciously accommodated my lateness as the British Library refused me entry because my suitcase was too large.  A book proposal and 2 draft chapters, some back and forth and SCM said yes a few weeks ago.

I never imagined writing one book, yet alone three, so I’m pretty pleased.  I’m due for some sabbatical time February through May 2019, so the timing is perfect, with the full manuscript due to SCM in May.  In the meantime, I have a few other deadlines to complete (ducking to hide from Jione Havea and Christine Woods).

2 book chapters on learning and teaching

Wondering about God together, edited by Les Ball and Peter Bolt has just been published. At 460 pages, it is an extraordinary resource.  In the 2007-2012 period, the Australian Council of Deans of Theology had a research focus on learning and teaching of theology in Australia.

“much of that literature reported on earnest aspiration …. What is particularly heartening about this current volume is the growing report of active implementation and initial attainment, a sense of: ‘This is now actually happening’. (xxii)

Two of the book chapters are mine. So I’m happy.

One chapter  (“Researching the future”) explores the role of research in teaching practice.

Another chapter (“Curiousity and Doubt”) analyses the role of flipped learning in theological innovation.  One of the editor’s Les Ball waxes eloquent, describing this chapter as a

“worthy conclusio to the entire conversation … incisive insights … skillfully demonstrated … warrants close and repeated attention .. as a finale … cogently continue the conversation in pressing the case for ongoing reform towards student-centred curricula.” 

So there we are. That’s me.  Incisive :).

My 2 chapters took shape as 2 keynote presentations I was invited to give in Sydney in April 2017.  Two academic keynotes is a lot of work but I had two deposits I wanted to mine. The first was my 2015 Vice-Chancellor’s Awards for Excellence in Teaching. That had required a 5,000 word submission and I was looking for a way to do “double work” on those words, to use the work done for a panel of judges in another context. That was the basis for the “Curiousity and Doubt” chapter, which includes 6 pages of appendices of my teaching resources (in colour!).

Second, the Award included $5000 to spend on things teaching related. So I asked if I could use that in relation to research assistance, particularly in relation to the chapter on “Researching the future”, in which I wanted to have a literature review of recent outputs on research in teaching practice.  This involved working with a colleague, Rosemary Dewerse and hence the two chapters are co-authored with her.

The book has 26 chapters and is available from Sydney College of Divinity (also Book Depository).

KCML speech at General Assembly 2018

As a member of National staff, I am offered 5 minutes to visit General Assembly and speak about KCML.  Here is what I said to GA 2018 on Thursday. (Here is what I said on GA 2016).

Tena koe, e te moderata. Tena koe, e te waewae tapu, honoured ecumenical guests. Ko koutou nga uri o Te Tahu Ngahere, tena koe.

Greetings to everyone one of you, as people of the burning bush. As people of the burning bush, we follow a God revealed in Exodus 3 as a God who listens, who hears. To listen has been a priority for us as KCML in the last 2 years. Through the Thornton Blair Research project we’ve listened to over 285 Presbyterian leaders, as individuals and in Presbytery focus groups.

We’ve heard that you want resourcing in Faith, Community, Witness, Leadership and Innovation. We’ve heard you want this delivered not only in classrooms in Dunedin, but delivered in ways that are flexible, accessible and varied. In response, we’ve built a website. Perhaps for the first time ever in church, you’re welcome to pull out your cell phones. Check out living library.

(The website will be open for the duration of GA. Then closed again for a few weeks while we attend to your feedback – what works; what could be improved).

The website is shaped around what you said you needed resourcing in – Faith, Community, Witness, Leadership and Innovation. For each theme there are resources – videos, courses, books, short interviews. We offer this website as a resource for all leaders, all people across the PCANZ.  Thank Synod of Otago Southland and Thornton Blair Trust for making this website possible.

We’re people of the burning bush – Ko koutou nga uri o Te Tahu Ngahere –

Once God listens; God then sends.  KCML continues to send ministers; by training LOMs and NOM’s

•  Can the NOM interns here among us – stand; and any LOM’s probationers, I also invite them to stand.
• Every intern existing in a training partnership. If there are any mentoring ministers of those NOM or LOM – I invite you to stand
• If there are any supervisors these NOM or LOM – please stand
• If there are any churches who host these NOM or LOM – please stand.

So as the PCANZ – we together as people of the burning bush – continue to send ministers into ministry

(Thanks be seated.)

In the last two years, KCML has reviewed curriculum – every lecture, every assignment – against NOM core competencies. In the last two years, we’ve offered a LOM refresher course and we’ve worked with NAW on increasing cultural competency. As KCML, we’re deeply aware that we’re sending leaders into a very different mission context.

If I had 5 more minutes I’d tell you about

• New Mission Seedlings – KCML partnerships with Alpine and Southern; placing NOM interns in placements where there is no church – into mission field – be formed for new mission context
• Listening in mission – online support for ministers around NZ
• Lighthouse – offers invite only coaching for lay people in mission experiments
• Snapshots in mission 18 – in your bags – taking best of current Presbyterian mission thinking and gifting it to every church in PCANZ

I stand on behalf of a core KCML team of gifted servants; of Mark Johnstone, Geoff New, Susan Peters, Kevin Ward, Malcolm Gordon.

Thanks for funding – historic investment, Assembly assessment, from local intern churches, Synod Otago Southland and PDS.

Thank the boards who govern and advise us as KCML – Advisory Board; Leadership SC; Resources SC; Council of Assembly – who help us as KCML as we seek to fulfil our Book of Order mandate 9.6.3 – to be a national resource and structure – for listening and sending in mission.

Thankyou.