Thursday, February 06, 2014
from Waitangi to Walking on Country
Today is Waitangi Day in my homeland. On this day in 1840, a Treaty was signed between Maori people of New Zealand and the Queen. While it is a times a contested document, it stills stands as a seminal moment in the history of New Zealand and in how two people’s might relate to each other. Over the years of my time of ministry in New Zealand, it provided a rich ground for reflection – in sermons, in prayer, in communion.
Today, here at Uniting College, in Adelaide, Australia, is the start of Walking on Country. It might be coincidence, but I don’t think we’d be Walking on Country without Waitangi Day, without the energy that Rosemary Dewerse and myself, both New Zealanders, both Missiologists, both shaped by being Kiwi, being Christian, both now here at Uniting College, have poured into this.
Today a group of about 20 people headed off to the Flinders Ranges, to the land of the Adnyamathanha people. They will be led by local indigenous leaders, to be in their world, to hear their stories. It is the 2nd year we as a College have run this. (See here and here and here).
It was a few days that had more impact on our life as a College in 2013 than any other few days that year. New insights, new relationships (including Pilgrim Uniting), new sensitivity. Thanks Waitangi Day, for pushing us toward Walking on Country.
Tuesday, November 12, 2013
the pain and peril of living in exile: a theological film review of White Lies
Each month I publish a film review, for Touchstone (the New Zealand Methodist magazine). Stretching back to 2005, some 85 plus films later, here is the review for November, of New Zealand film, White Lies.
“White Lies” has the same producer (John Barnett) and original writer (Witi Ihimaera) as the now celebrated New Zealand film “Whale Rider.” Yet “White Lies” offers a far darker exploration of New Zealand’s bi-cultural identity.
The era is early twentieth century and Maori medicine woman, Paraiti (Whirikamako Black) gathers native herbs and provides medical care for her people, scattered throughout Te Urewera wilderness.
On a rare trip to the city, she is furtively asked by Maori housekeeper, Maraea (Rebecca House), to help her wealthy mistress, Rebecca Vickers (Antonia Prebble), keep a secret. Together, these three women generate the emotional heart of the movie, an interwoven pairing of life with death and death with life.
Initially, Paraiti refuses to help, chilled by the alien whiteness of the world in which Maraea and Rebecca live. Her mind is changed by subsequent events, a child birth gone wrong, during which Pakeha display a callous disdain for Maori patterns and practices. All of which is history, for in 1907 the New Zealand Government passed the Tohunga Suppression Act, which limited the services Maori could provide to their communities. For Paraiti, her actions will be an act of resistance, a way of restoring some justice.
This is an acting debut for well-known Maori singer, Whirikamako Black and she is superbly paired with Antonia Prebble, best known for her portrayal of Loretta West in TV drama, “Outrageous Fortune.”
Plaudits are also due to other New Zealand artists. The house in which Rebecca lives is a triumph for film designer, Tracey Collins, while the forests in which Paraiti gathers herbs and the room in which Rebecca gives birth, allow the well-honed atmospheric skills of Alun Bollinger to unfold in all their gloomy cinematographic glory.
Written and directed by Mexican born Dana Rotberg, “White Lies” significantly reworks Ihimaera’s novella, “Medicine Woman.” Maori carvers return to their work, reasoned Ihimaera, so why not writers? Despite the re-carving of words, the early scenes of the movie lack pace, failing to provide momentum the emotional centre deserves.
What unfolds in “White Lies” are three contrasting approaches to dominant Pakeha culture, each embodied in the three women: marginality in Paraiti, accommodation in Maraea, ultimate assimilation in Rebecca.
What is thought provoking is to then lay “White Lies” alongside the First Testament. Israel’s experience of exile offers another perspective on how minority communities activate resistance. We see marginality in the return of Nehemiah to a Jerusalem destroyed. We see accommodation in the book of Esther, her willingness to parlay her sexuality in exchange for influence. We see assimilation in Jeremiah’s injunction to build houses, plant gardens and take wives.
“White Lies” a century on offers little hope. Rebecca’s final decisions are chillingly bleak, while the forest gathering ways of Pariati are, in twentyfirst century New Zealand, long gone.
All that remains, as the movie tagline declares, is the reality that redemption comes at a price. Christians will ponder the crucial birthing scene, in which Rebecca hangs in a crucifix position, arms spread wide, supported by a watching woman, in the painful journey through which new life will eventually be won.
Rev Dr Steve Taylor is Principal at the Uniting College for Leadership and Theology, Adelaide. He writes widely in areas of theology and popular culture, including regularly at www.emergentkiwi.org.nz.
Sunday, March 03, 2013
nurturing the arts: arrival of complete boxed set
A thoroughly unexpected, thoroughly wonderful surprise this week, with the arrival of the complete boxed set of CS Arts magazines.
The vision of Chrysalis Seed was to ‘generate multiplying groups of artists in a subculture centred in Jesus’. The mission was to ‘equip artists to integrate their art and faith, and to reconcile art and faith communities’. For 14 years it existed as a Trust, with a principal mechanism including a magazine CS Arts.
Which grew, from 4 pages, to 52 pages, from black and white, to colour. It covered a wonderful array of topics, interviews with artists and curators, reviews, themed essays (including a few film reviews I wrote). It was free, always distributed widely, including to commercial galleries and studios. It drew praise and gained some very high quality interviews.
The focus was creating conversations with the art world, not meeting a Christian sub-culture and so it was always incredibly classy, in content, design and paper. The decision to make it a boxed set simply underlines the class, drawing attention to entire collection and the search for quality.
Looking through the editions, realising the growth, reading the range of topics, is struck me as a fascinating attempt at contextualisation – to have a conversation with a key area of culture. It would make an interesting piece of contemporary contextual research, to explore the themes over the time period, the sources it dialogued with, the way it sought to speak of Christ.
The Trust disbanded in 2010. Having started a conversation, it wanted to shift it from a centralised office with a magazine, to a grassroots set of networks. This now includes
- Four groups of Christian artists in Waikanae, Christchurch, Dunedin and Invercargill.
- A social network of over 600 artists and supporters.
- A comprehensive library of art and faith materials available nationally to artists and students through Knox College, Dunedin Christian artists and activists networking throughout New Zealand.
- Regional gatherings of artists.
- All published CS Arts magazines available online (but not boxed:))
- A monthly prayer newsletter for artists, groups and arts institutions.
- Artists’ social network: www.csartspace.org.nz
- An online community where artists and supporters of the visual arts meet and chat online, share ideas, news and information.
They have a forum here, a website here. All the magazines archived here. But not as a complete boxed set, because that will sit pride of place in my office! And maybe one day a research article. But not this sabbatical!
Tuesday, October 02, 2012
the politics of Christian influence: Christianity and colonisation
James Boyce’s 1835 explores the Founding of Melbourne and in doing so, the conquest of Australia. Such books are essential reading for all those who care about mission and the witness of the church, because they allow us to reflect on the past.
Chapter 5: London 1835 includes a summary of the place of Evangelical Christianity in colonisation. “With the assistance of their …. [evangelicals] …. the British government became focused on the physical and moral welfare of indigenous people to an extent unknown before, or for the most part, since.” (37)
First, it helpfully notes that British Evangelicalism of the early 1800s should not be confused with present day American Evangelicalism.
Second, it notes the motivation. Once Slavery was abolished, indigenous welfare became a priority area of Evangelical concern. “Government control, along with support for enterprising ‘respectable’ settlers, was urgently needed to counteract the harm done to natives by lower-class European.” (38-9) This provides a contrast to the Domination narrative, which is often pinned on Christian colonisers. “The simple fact that evangelicals accepted that people had rights based on prior possession set them apart from the dominant settler discourse, which argued that the right to land arose from using it for farming.” (39)
This produced an ironic tension, that Christians supported colonisation because they saw it as “the primary means of ensuring that Aborigines were not degraded or killed by the lower order of Europeans.” (40)
Third, this advocacy on behalf of indigenous people relied on information. What happened in Melbourne and in the colonising of Australia, was that distance and lack of missionaries on the ground, meant that the Christian politicians lacked data to work for justice.
It’s a fascinating narrative about the relationship between church and society and the attempt to use politics for influence.
(New Zealand readers will want to read Chapter 7 – The Treaty, as it provides a fascinating analysis of a Treaty signing, both the politics and the processes, just a few short years before the signing of the Treaty of Waitangi. But that is for another post).
Wednesday, June 20, 2012
Finding words for worship
I’ve been asked to provide a call to worship at the Church Synod on Friday evening. My general rule of thumb is to work with what’s engaging me. Last week I posted this,
Which, with a bit of research, over the weekend I have shaped into the following Call to worship -
Leader: The cross,
offering reconciliation, making enemies friends,
All: May we, reconciled and reconciling, feel again Your call to mercy
Leader: The greenstone,
an item of treasure and value in Maori culture
All: May we, Your treasures in earthen clay, hear afresh Your call to value each other
Leader: The fishhook, carved in reference to Jesus invitation,
Come follow me: I will make you fishers of people
All: May we, Your fisher folk, experience anew Your call to mission
Leader: The fishhook, a pattern commonly carved in Maori culture
a symbol for a journey, speaking of the need for shared courage, wise leadership and safety in troubled times
All: May we, Your pilgrim people, find together new courage, wise leadership and surprising joy,
Leader: In our shared journey, Shaped always by this cross of Christ. Amen
Wednesday, June 13, 2012
a contextual visual for mission 2
Carved by James Tapiata for St Georges Anglican Church at Gate Pa. Used by permission. Not to be used in any form without permission from St Georges.
The greenstone Maori fish hook is entwined around the cross, to remember Christ’s mission as a fisher of people and to show the ties between two people – Maori and Pakeha. Greenstone is of immense importance in Maori culture, both spiritually and historically. Although not stated on the church website, the fish hook is likely to reference “Hei-Matau”, a common Maori carving pattern, in which fishing was simply a way of gathering food. In this context, it would symbolise prosperity, determination, leadership and good health, as well as safe journey over water.
Sunday, April 29, 2012
Amazing news. Go Justin. Go the Anglicans
Amazing news. Justin Duckworth, dreadlocked, 44 years olds, pioneer urban missionary for last 25 years, in recent years reforming that around new monasticism (story told with his wife, Jenny, in Against the Tide, Towards the Kingdom (New Monastic Library)) – has just been appointed Anglican Bishop of the Diocese of Wellington.
I remember attending an emerging church hui (gathering) in Wellington in 2005. At that time, some were dismissing the mainline church as dead. Others of us weren’t convinced. Theologically, we wanted to retain an openness to the God of surprise. It’s well expressed in the words of one of New Zealand’s best poets, James K. Baxter.
Lord, Holy Spirit, You blow like the wind
In a thousand paddocks, Inside and outside the fences
That sense that God can work inside and outside the church, in forms new and old. Justin was there, deeply involved in mission amongst the underprivileged and justice workshops. Now a Bishop! It’s moments like these that confirm those instincts, the joy of following a God of surprise, the celebration at the courage of the Diocese of Wellington.
I’ve written about Urban Vision as part of a chapter on the emerging church in New Zealand. Its in a book, edited by Ryan Bolger, that showcases a global emerging church, in continental Europe, Asia, and Latin American and in African American hip-hop culture. Titled: Gospel after Christendom, The: New Voices, New Cultures, New Expressions, it’s due out in October, and I hope that, given this news, they don’t mind if I post some excerpts. Under the heading “Mission.” I begin with another quote from James K Baxter.
Lord Holy Spirit, Heaven is with us when you are with us,
You are singing your songs in the hearts of the poor
Urban Vision began in 1996 as a group of people committed to serve the innercity of Wellington, through acts of Incarnational mission. Its origins were in a shared set of friendship, a suburb (Berhampore) and a commitment to quietly follow Christ among the poor and marginalised.
An important ministry feature was “the Castle”, an intentional community where people from the street could experience belonging and equality. There was also a willingness from individuals to deliberately relocate into public housing areas in order to support refugees and migrants.
Over the years, Urban Vision has morphed and grown in strength and outreach. It has seeded teams into other urban poor and marginalized suburbs around Wellington. Then in 2007, Urban Vision decided to reform itself as a contemporary independent Order, centered around a set of shared values. These include
• a prophetic call to seek justice
• a willingness to be sent as Good News
• an action/reflection spirituality
• a commitment to simple lifestyle and
• discipleship formation.
To quote from their website “we’re not simply copying something from the past … [Rather] … this similarity to the old missionary movements has come about because of the contexts we live, because of the times we live in and the prevailing culture of society and the church at this point of history in Aotearoa/New Zealand.”
This commitment to radical discipleship, along with their durability over a decade, are a fine example of experimental emerging praxis, of giving concrete expression to the Wind of the Spirit who yearns to whisper God’s “songs in the hearts of the poor.”
Here’s an interview with the Bishop-elect!
And here’s a fuller written article on Justin, Urban Vision and new monasticism here.
Monday, February 06, 2012
daily prayer for waitangi day
Today I was leading our 20 minute daily prayer service here at Uniting College. Being Waitangi Day in New Zealand, a day to reflect upon the Treaty of Waitangi and it’s implications for today, I decided I would name some of my cultural heritage and make it a basis for our daily prayer. (Other worship resources I’ve shaped for Waitangi Day services are summarised here). So last night I DJed a few elements together – something tactile in the shape of a puzzle piece, some Scriptures, a prayer and an active intercessory response. For those interested, here tis (more…)
Saturday, October 22, 2011
Good to come home now and again. Eat some icecreams. Do some bombs.
Mr Frosty and the BMX Kid. Written and directed by Tim McLachlan from New Zealand, this was a finalist in the Your Big Break competition a global search for the next great filmmaker. The task was to capture the spirit of New Zealand in a 3 minute short film.
It’s good to come home now and again aye bro. Eat some ice creams. Do some bombs. You’re never too bro. You’re never too old.
This weekend I am home again, in New Zealand for the 100th anniversary of the church I used to lead. See some friends. Look at some views. Eat some icecreams. Not sure about the bombs, esp given the state of Lake Ellesmere. But definitely watch some rugby!
Sunday, September 11, 2011
mission as creation care in preaching Cain and Abel
I preached at Scots Uniting Church today. The lectionary focus was the season of creation, the lectionary texts included Genesis 4. So an encouragement to explore the relationship between God’s mission and the environment, especially give that in 1984, the Anglican church developed the Five Marks of Mission, one of which includes creation care.
- To proclaim the Good News of the Kingdom
- To teach, baptise and nurture new believers
- To respond to human need by loving service
- To seek to transform unjust structures of society
- To strive to safeguard the integrity of creation and sustain and renew the life of the earth
My application was a reflection on what it means to listen to local landmarks – Victoria Park (Tarndanyangga) and River Torrens (Karra Wirra Parri). A bit too localised to be of interest to blog readers, so I will simply place the first half of the sermon here, in which I begin with some Maori culture, specifically a Maori “mihi”/welcome as a way to understand the Genesis text.
(There wasn’t a single comment on the sermon. Not one! Perhaps you as blog readers might have some). (more…)
Thursday, May 19, 2011
being the people of God in a quakezone
Oxford Baptist Terrace is the central city Baptist church in Christchurch, built in the 1860′s. On February 22, pastoral colleagues and drinking friends were having their weekly team meeting inside the church when the Christchurch earthquake hit. They literally ran for their lives, the church falling around them.
The church will have to be demolished. Here’s some video footage of the recent memorial service, held to mark that end of so many years of ministry in that building, to allow people to grieve and to pray for the future.
I think I will show it tonight in the Reading Cultures class, as we gather around stories of spaces and places used well in mission and ministry.
Friday, May 13, 2011
spaces and places used well in mission
I am looking for examples of spaces and places being used well in mission. I want them by Wednesday 18th May, both a picture and a one paragraph explanation of why you think that space or place is being used well in mission and ministry.
You see my Reading cultures/Sociology for ministry class last night explored the theme of spaces and places. I began by talking about spaces and places of spiritual significance in New Zealand – Waitangi, Maori Jesus at Ohinemutu, Parihaka, Anzac War memorials.
The class then brainstormed Australia and they did some excellent work. I then wrote a statement on the board
spaces and places are not important to Christian ministry
After some work in “yes” and “no” groups, an excellent discussion resulted. Words like creation got used. The Old Testament was scanned – the setting up of altars yet the encouragement to keep on pilgrimage. The ministry and mission of Jesus, in birth, life and resurrection was trawled.
The potential of spaces and places – in time, in place, in buildings, in material elements of bread and wine – became evident. Having indigenous and non-indigenous voices in the class became a great gift as the complexity of contested spaces and places, including colonisation were explored. An excellent night of collaborative learning was had!
As we left, I suggested some practical homework. That during the week, each person take a picture of a space or a place they think is being used well in mission. Email it to me (steve at emergentkiwi dot org dot nz). And we will share them together, as practical examples, as we start our class next week.
So why not join us. Enrich our class with your voice, your location, your example of a space/place you think is being used well in mission and ministry. (And in so doing, you will help reinforce the value of social media, which the class explored 2 weeks ago with Andrew Jones).
In return, after the class, I will then put the entire resource – photos and explanation – back up online as a general mission resource, some 2011 examples of spaces and places being used well in mission and ministry!
Sunday, March 06, 2011
mission in a quakezone
My current vocation in life is to reflect on the shape and nature of the church’s mission. I primarily do that in South Australia, which involves a lot of thinking about appropriate mission in the suburbs of ease and affluence which dot Adelaide.
But my heart remains firmly in Christchurch, in which suburbs that were formerly affluent now lie broken and twisted by nature’s force. What might be the shape and nature of the church’s mission in that city?
The dilemna is that I am now an outsider. I think from afar. So I risk being like the two old men in the Muppet Show, nothing more than a empty voice.
But I also have some space and distance and so perhaps one of the few things I can do is think. So when we discovered that the church we turned up to visit today, which according to their website was open, was actually meeting at another time and somewhere else, I tried to capture some thoughts. (more…)
Monday, January 31, 2011
creationary: Waitangi Day worship resources
For folk in New Zealand, Sunday worship this week falls on the 6th of February, which is also Waitangi Day, a day to reflect upon the signing of the Treaty of Waitangi between Maori and the Queen of England’s representatives in 1840 and the implications for our life as a nation going forward.
For those thinking about the implications for worship, here are some resources that I have created in previous years that might be of some use.
- a daily prayer service (20 minutes) here
- a sermon I preached in 2007, making linkages between Ephesians 2, Jesus and Waitangi Day.
- some worship ideas (here), including an interactive call to worship, a medley of Scriptures and a song suggestion
- a Waitangi day communion liturgy I wrote for Waitangi Day. It is published in Gerard Kelly’s, RetroFuture: Rediscovering Our Roots, Recharting Our Routes, 178-9.
Female: Waitangi Day
Where Maori and Pakeha wanted to be one
Hoping for security
Dreaming of biculturalism
Female: We who are many are one body
Male: Ka whatiia e tatou tenei taro.
Where God wants us to be one,
Hoping for restitution,
Dreaming of full and final settlement
Female: We who are many are one body
Male: Ka whatiia e tatou tenei taro.
Female: Communion [raise bread]
Take this and eat it. This is my body,
Jesus, broken, that we might be one.
Male: Communion [raise cup]
Take this and drink it. This is my blood.
Jesus, broken, that we might be one.
Female: We who are many are one body
Male: Ka whatiia e tatou tenei taro.
Female: Waitangi Day – Divided Day
We hear the protest from our margins.
We hear the rage of the disillusioned.
Male: Communion. And so we are God’s body,
Caught in the projection of bread and wine,
We are bringers of peace. We are messengers of hope.
Female: Communion – brokenness that we might be one
Take this and eat
Take this and bring peace
Male: Communion – brokenness that we might be one
Take this and drink
Take this and live hope
Together: We who are many are one body.
(It works best if you have a large projected visual image which people walk into to partake of communion.)