Saturday, July 02, 2016
Wanangha nai: a post-colonial indigenous atonement theology
I’m crossing the ditch this week. First stop is Melbourne, where I am part of ANZATS (Australia New Zealand Association of Theological Schools). Second stop is holidays (more on that later).
In Melbourne at ANZATS I’m doing a number of things. These include leading a Forum that I have initiated: Fieldwork in Theology: learnings down-under.
“Fieldwork in theology: learnings down-under”
This forum will focus on the place of qualitative research in theology. The use of empirical methods in theological research is a growing trend, as evident in the new Ecclesial Practices journal, the annual Ecclesiology and Ethnography conference in Durham, UK and sessions at AAR since 2012. This forum will provide space to share fieldwork notes, including experiences of using qualitative research in theology, issues generated by the use of empirical research in theology and ways to network.”
This involves a panel of four (Dr Cronshaw, Dr Taylor, Lynne Taylor, Dr Ward). Each will address the question: first, their most vivid experience of using qualitative research in theology; second the most complex issue generated by their use of fieldwork in theology. The aim is to allow discussion of the issues arising as fieldwork research is undertaken in theology, in order to engage the topic focus: the place of qualitative research in theology.
Third, I am presenting a conference paper. It emerges from my experiences on Walking on Country last year and ongoing conversation, digitally and by long-distance telephone call, with Denise Champion.
Jesus as the divine tracker: an indigenous experiment in a post-colonial atonement theology
Here is the introduction …
Wanangha nai. Which means in Adnyamathanha, Where am I going? In this paper, where I am going is to share the story of Great Uncle Alf, honoured by the South Australian Police in 2004, who, I will argue embodies atonement: a knowledge of “this place” so deep that the lost are found and returned to home and community.
To do that I need to provide a methodology, which I do through James McClendon’s notion of biography as theology: that by paying attention to lives, we find narratives that guide theology’s faithful evolution (Biography as Theology: How Life Stories Can Remake Today’s Theology).
And a Biblical conversation, which I do in conversation with Kenneth Bailey, who argues that Luke 15 draws from Psalm 23 and is an atonement theology in which what is lost is found and heaven rejoices (The Good Shepherd: A Thousand-Year Journey from Psalm 23 to the New Testament).
Wanangha nai: Where am I going in post-colonial missiology?
First, Missio Dei – God is active in the world. Hence in cultures there are God-bearers, in whom God is Incarnate. Not fully. But enough that God is revealed and cultures and communities are dignified as God-bearers.
Second, paying attention to “ordinary readers.” Gerard West, in the context of South Africa, argued that it was well past time for the academy to read Scripture not by educating the non-scholarly to read the Bible like the academy (Reading Other-wise: Socially Engaged Biblical Scholars Reading with Their Local Communities). Rather by nurturing communities of “intuitive and critical interpreters …[who].. come to the biblical texts from different perspectives that are equally valid.” I will explore what that means among an indigenous community in South Australia.
After 9 months immersed in Aotearoa New Zealand and the role at Knox Centre for Ministry and Leadership, I am really looking forward to stepping off the dance floor/crossing the ditch, to see friends, to say hello to Melbourne and to pick up some research threads that remain important to me and my mission journey while in Australia.
Tuesday, April 19, 2016
“Women’s wealth” as human agency: lines as bridges in Drusilla Modjeska’s The Mountain
Behind Sunday’s sermon, on “women’s wealth” and Dorcas as a pioneering a fresh expression of justice, lay an academic research project I’ve been pottering away on for the last few weeks. As a result, I’ve just submitted a paper proposal for Lines in Sand: Borders, Conflicts and Transitions, Conference of the International Society for Religion, Literature and Culture. It is 9th-11th Sept 2016, University of Glasgow.
It is just before the BERA conference, in Leeds, which I’ve had a paper accepted at and just after the Ecclesiology and Ethnograpy conference, in Durham, which I’ve already got a paper drafted for. So there is a nice confluence of conferences. The paper I’ve proposed for Lines in Sand: Borders, Conflicts and Transitions is in the Literature section. It is new terrain, and therefore I am taking a bit of a punt. But it is an attempt to think through some of my current reading, in particular, of Drusilla Modjeska’s The Mountain and the implications for gender and post-colonial ways of being.
The proposed paper is as follows:
“Women’s wealth” as human agency: lines as bridges in Drusilla Modjeska’s The Mountain
This paper argues that lines are verbs that engender lived experience (Ingold, Making: Anthropology, Archaeology, Art and Architecture, 2013). The term “women’s wealth” (Goddard, Threads, 2011) is applied as a metaphor to analyze the arc, art and author of The Mountain.
Drusilla Modjeska is a writer of non-fiction accounts of women’s literature. The Mountain is a departure, a novel of love and loss set within Papua New Guinea’s (PNG) transition to independence and the conflicts surrounding the nation’s quest for economic viability in a globalising world. At the heart of The Mountain is “women’s wealth,” in the form of barkcloth made by the Omie women of PNG. Central to the narrative arc of The Mountain is indigenous agency, the Omie acting creatively in their search for economic sustainability.
The front cover of The Mountain is painted in the black lines distinctive of Omie art. Each chapter begins with a different piece of this art. These lines provide an invitation to read visually. Ingold argued for three types of lines: geometric, organic and abstract. The Omie consider their art is a visual alphabet in which lines are bridges not boundaries. Hence The Mountain invites a focus not on sola literature but on a visual reading that respects lines as organic and abstract.
While writing The Mountain, the author became part of her own fictional narrative arc. She founds a not-for-profit organisation that enables Omie artists to benefit from Western interaction. She writes of her struggle, an English woman living in Australia, to overcome her “internal post-colonial border policewoman” and cross the lines of either/or. She finds agency when recalling “women’s wealth”: the lives of women she has read, interviewed and observed painting lines-as-bridges.
Hence “women’s wealth” – in narrative arc, lined art and women’s lived experience – turns lines into bridges, enhances human agency and empowers creativity.
In working on my International Association of Mission Studies paper – Fiction as missiology: an appreciation of religious change in Drusilla Modjeska’s “The Mountain” – a set of questions had been generated, around the materiality of what I was researching. That led down a set of research rabbit holes around Pacifica weaving, which, given the numbers of Pacifica students at Knox Centre and the history of Presbyterian involvement, seemed worth pursuing. This proposed paper is a result.
Monday, March 14, 2016
Jesus as the divine tracker: an indigenous experiment in a post-colonial atonement theology
My abstract for ANZATS 2016. The theme is atonement, which opens some space to reflect on indigenous Christology and develop a sermon I delivered at Port Augusta Uniting Aboriginal and Islander Christian Congress Minister last year.
Jesus as the divine tracker: an indigenous experiment in a post-colonial atonement theology
Steve Taylor and Denise Champion
James McClendon (Biography as Theology: How Life Stories Can Remake Today’s Theology) has argued that biography can remake theology. This methodology is applied to an indigenous Australian, to argue that a post-colonial atonement theology emerges in the biographical telling.
Warrianha (Alfred Ryan) was an Adnyamathanha man, born in the Flinders Ranges. He was honoured in 2004 for his contribution over many years in the Coonawarra area as a Police tracker, renowned for his ability to find people. This provides a way to read Psalm 23, in which the Lord is the shepherd who, like an indigenous animal tracker, finds those lost in the valley of death. This suggests atonement as the experience of being found and returned to home and community.
This reading of Psalm 23 is strengthened by the work of Kenneth Bailey (The Good Shepherd: A Thousand-Year Journey from Psalm 23 to the New Testament), who listened to indigenous peoples in the Middle East. Bailey argues that Luke 15 draws from Psalm 23 and is an atonement theology in which what is lost is found and heaven rejoices.
This provides another category by which to engage Indigenous Australian stories. Biography as theology, as in the life of Warrianha, is a different type of story in contrast to indigenous dreaming stories. Further, it is the story of working across cultures, among the Buandig nation, rather than among his Adnyamathanha people. McClendon’s conviction is that by paying attention to lives, we find narratives that guide theology’s faithful evolution. Warrianha’s life offers potential for those doing theology in a post-colonial age, as a place-specific indigenous Christology that crosses nations.
Note: It is hoped that the presentation at ANZATS will be done in partnership with Warrianha’s great niece, Rev Denise Champion, Uniting Aboriginal and Islander Christian Congress Minister, Port Augusta, South Australia.
Wednesday, February 24, 2016
Could you return to your story? “hapkas” theology as personal experience
“Could you return to your story?”
It was a question asked as I finished a research presentation. I was interviewing to be Principal at KCML. The interview process began with me taking a 50 minute “mock” lecture to a group of “mock” students. It had gone well, apart from the jug of water for the lecturer, that developed a crack half way through, resulting in water gently easing under my laptop as I spoke. “As long as it is consistent for all those being interviewed” I quipped. The interview process then moved, after lunch with the interview panel, to a research presentation. Fifty minutes on some aspect of my current work, followed by 50 minutes of question and answer.
It was then that the question was posed. “Could you return to your story?” Puzzled, I asked for elaboration. “Well, you began your lecture this morning with your story, of growing up in PNG. So I’m asking what might happen if you returned in your research to your story?”
I remember being struck by the depth of listening. After nearly 3 hours of talking, here was someone with the ability to connect two quite different parts of my presentations, in ways that offered me new eyes. My story felt held. My experience felt important. Perhaps in this place, I would see myself, including my old self, in new ways. It was a moment, of care, of hope, and potentially of guidance in my research journey.
Fast forward some 13 months later. The interview in January 2015 resulted in my beginning as Principal in October 2015. I brought with me a significant piece of research, a book project on innovation and collaboration. Begun in July, it has absorbed all of my writing time in the period since.
Last week, the manuscript was sent to the editor. It will return, but in the meantime, I have some space to begin again. “What will you write?” asked my family on Sunday evening. (I have a habit of spending the first 45 minutes of every work day writing.) I sifted through a few possibilities. The next most important thing is two papers I have to present in Korea at the International Association of Mission Studies. The deadline for submission is 31 March. I chose one (the second is on how to understand Silence in mission), and got to writing.
I looked at my desk yesterday. I am writing on Christology in Papua New Guinea. My research involves reading art gallery publications about bark cloth. I laughed. “Could you return to your story?” was the question 13 months ago.
Well, my first new writing project in this role and I have. I have found myself, by a random set of circumstances, writing on my country of birth. I am listening to ABC recordings of PNG women singing. I am exploring theology expressed in visual, rather than written ways. I am bringing my years of study of Christology and post-colonial theology and literature to bear on my own story. I am reading Mark Brett’s Decolonizing God: The Bible in the Tides of Empire (Bible in the Modern World). He also is born in PNG. I am beginning to imagine an academic paper presented in Korea not on powerpoint but on bark cloth.
I sense freedom, grace and integration. Such are some of the benefits when we return to our story, when the personal is woven into the academic, when deep listening enables us to see and hear ourselves in new ways.
Tuesday, February 23, 2016
“hapkas” theology as post-colonial theology
Some writing from today, part of my International Association Mission Studies paper (Fiction as missiology: an appreciation of religious change in Drusilla Modjeska’s “The Mountain”):
Theoretically, the relationship between Christianity and indigenous cultures has been understood in a number of ways. First, hagiographical. In this reading, missionaries are saints, divinely commissioned to enact God’s will. Second, oppositional. In this reading, mission is an “agent of the civilizing mission of imperialism” to quote Bill Ashcroft (Colonial Contexts and Postcolonial Theologies: Storyweaving in the Asia-Pacific, 4). It is the destroyer of indigenous cultures. Third, transformational. This approach stands with the receiver as “a way of reading the engagements of the colonized with imperial power.” (Ashcroft, in Colonial Contexts and Postcolonial Theologies: Storyweaving in the Asia-Pacific, 4) The emphasis is on local empowerment, the ways that received messages are engaged and potentially transformed.
This third approach is tested in this paper. It will offer a reading of indigenous Papua New Guinean interaction with Christianity, arguing for a “hapkas” theology (borrowing a term used in The Mountain) as a distinct and creative ancestor Christology that empowers indigenous culture in creative responses to the received message of Christian mission.
Thursday, October 29, 2015
Fiction as missiology: an appreciation of religious change in Drusilla Modjeska’s “The Mountain”
Abstract (2) for 14th Assembly of International Association of Mission Studies, August 11–17, 2016, Seoul, South Korea
Conference theme: Conversions and Transformations: Missiological Approaches to Religious Change
Title: Fiction as missiology: an appreciation of religious change in Drusilla Modjeska’s “The Mountain”
Stanley Skreslet (Comprehending Mission, 2012) argues that missiology has been slow to examine historical fiction from outside the West. A way to respond to his challenge is presented in The Mountain (2012), a novel by acclaimed Australian writer, Drusilla Modjeska. Book One describes the five years leading up to independence in Papua New Guinea in 1973 and ends with a ‘gift child’: a hapkas boy. Book Two describes his return – the child of a black mother and white father – to the land of his birth.
In the book an account of conversion and transformation in Papua New Guinea is offered. “Of all the applause, of all the cheers, the greatest is for the Christian missions, the priests who cross the stadium with their crucifixes and their bibles …. ‘Jesus,’ … ‘good’ man true” … ‘He die on a tree. Very good. He die for PNG.’” (The Mountain, 291). It is a surprisingly positive portrayal of conversion and transformation, referencing indigenous approval (“the greatest [applause] is for the Christian missions”) and indigenization (“He die for PNG.”)
The paper will take this notion of Jesus as good man true and analyse how this Christology interweaves with themes in The Mountain of ancestor, gift and hapkas. It will argue that The Mountain offers a distinct and creative Christology, one that offers post-colonial insight into the interplay between missiological notions of pilgrim and indigenizing and the complex journeys between there and here. Such a Christology is one result of religious change in PNG.
Saturday, July 25, 2015
Yarta Wandatha by Denise Champion: book review
Originally published in Uniting Church Studies, 20(2) pp. 69-71.
Review Yarta Wandatha, Denise Champion with Rosemary Dewerse, Adelaide: Denise Champion 2014.
Yarta Wandatha by Denise Champion is a rich addition to the doing of theology in Australia. As such, it should be compulsory reading for all Australian Christians and a set text for all Christology classes taught in Australia.
The title is derived from Champion’s mother tongue, Adnyamathanha, the language of her people from the Flinders Ranges, in South Australia. It means “the land is speaking, the people are speaking.” As a title, it provides a concise summary of the theological method that integrates book. Second, in using language, it suggests a theology of the heart, a following of God integrated with language and culture, working from place and people.
The book has ten chapters, two introductions, one song (a contemporisation of the Magnificat) and one prayer (Lords Prayer). It is sixty-six pages, attractively presented with colour photographs of the landscape around the Flinders Ranges, the land from which this theology is speaking. While landscape photographs are not standard in academic texts, they are essential to this book, congruent with the theological method being articulated.
Each chapter (except the brief chapter provided by Rosemary Dewerse) is centred around a story. These include Awi-irtanha (The Rain Bird), Yurndu Akanandha (The Creation of the First Day) and Wida Ardupa (The Gum Tree Couple). These stories, located in land, become essential to the theology being advanced.
Despite the variety of stories, a coherent and considered theology is evident. This is summarised in the phrase ngakarra nguniangkulu, God is revealing so that we can see (28). It is a theology that assumes revelation and respectfully seeks to listen to revelation. It suggests that theology is action, of seeing, in order to act in response to what is seen.
One way to explore the theological methodology of Yarta Wandatha is through the lens of the Wesleyan Quadrilateral. Experience is a key theme. It is evident, first in Champion’s self-location in relation to land, second in her integration with a history of decolonisation. This is a theological method that thus begins with lament, with yulupunha vadiangkapala, the deep sadness that results from a long time of suffering.
With regard to Scripture, Yarta Wandatha starts with the Magnificat (6-7) and ends with the Lord’s Prayer (62-3). There is repeated engagement chapter by chapter with Biblical stories and themes.
Reason is evident, most clearly in the use of story. Champion utilises a tri-partite hermeneutic by which to interpret story (29). Stories teach rules for living, instruct has about the environment and provide insight into the spiritual world. Champion applies these three themes consistently (reason-ably) throughout the book as a way to interpret story.
Tradition is present, although in ways perhaps not immediately evident to a Western reader. Denise tells the story of how her father drew on memory as part of his learning (28). She tells of hearing her mother ask Wanangha nai, (Where are you going?) to which her father would reply Anhangha idla ngukanandhakai (I’m going back to this place). As a result, learning from tradition, in the form of memories linked to places, occurs. Land and people are speaking, past to present, as people practise living in their memories. It is an innovative approach to notions of tradition.
It suggests a way by which indigenous theologies can engage with other indigenous theologies. In making this argument, it is important to note that all theologies, whether Western, liberationist or indigenous, are contextual, emerging from a particular time and place. However, Duncan Forrester (Globalisation and Difference: Practical Theology in a World Context) challenges all theologies with the reminder that while “locating us firmly in space and time, bodies also take us beyond mere flesh and blood to confront and reveal deeper threads.” In other words, every move toward particularity – Western, liberationist or indigenous – comes with the invitation to connect universally.
Reading Yarta Wandatha, I wondered if a way to approach any tradition could be Anhangha idla ngukanandhakai (28). In other words, could acts of “living in the memories”, of going back to the particular places from which the traditions speaks, be applied not only by Denise’s father to access the wisdom of his elders, but by anyone reading Augustine or Aquinas? Theological reflection on tradition would thus become a “living in the memories”, contextually located, place based, a learning from stories from other places and all spaces. Such an approach could allow the memories from other traditions to be woven into indigenous theological work, whether Western, liberationist or indigenous.
Together, Champion’s use of reason and tradition allow her to work fluently between past, present and future, between theory and ethics. To be a person “living in the memories” is also be a person considering how to live and act into the future. This is most clearly seen in the story of Awi-irtanha, the Rain Bird (40-42). Champion uses the story to critique how indigenous cultures from the past are presented today and to consider how she might live in conflict situations into the future.
Yarta Wandatha emerged in a partnership, as Uniting College Director of Missiology, Rosemary Dewerse, built a relationship with Aunty Denise Champion. In time, Dewerse made the offer, to serve Champion by hearing her oral stories and in partnership arranging them in ways that were true to her indigenous voice. The location of copyright, not with a known academic publisher, but with Denise Champion, is deliberate, in the hope that all proceeds from sales might be returned to indigenous people, not to publishing companies.
This partnership raises some provocative questions regarding the role of scholars and the place of scholarship in the Uniting Church today. Paragraph 11 of the Basis of Union acknowledges that God gives to the church “faithful and scholarly interpreters of Scripture.” A consequence of current relationships between the theological colleges of the Uniting Church and various Universities is the pressure for scholars to write in academic journals and “world-class” (read Western) publishing presses. Applying these standards, the “faithful and scholarly” role undertaken by Dewerse in Yarta Wandatha will not gain her any credit from the contemporary academic world.
At the same time, the Revised Preamble commits the Uniting Church to partnership with first peoples. The mutual authoring and assigning of copyright in Yarta Wandatha is surely an embodiment of the Revised Preamble. Returning to Paragraph 11 of the Basis of Union, it is a work of scholarship that has indeed resulted in “fresh words and deeds.” The tension between being scholars faithful to church or academy is brought into stark relief by Yarta Wandatha.
In summary, while some might be tempted by a first glance at the length of, and the pictures in, Yarta Wandatha, to dismiss it as less than theological, a closer look, using Wesley’s Quadrilateral, reveals a unique, coherent and potentially transformative approach to theology: one that is ethically and eschatologically mature. This is most particularly evident in the application of reason and the framing of tradition as the stories of “yarta wandatatha,” a living in the memories. If this is one of the first fruits of the Revised Preamble, then the church in Australia is entering a rich and blessed season of theological scholarship.
Rev Dr Steve Taylor
Principal, Uniting College for Leadership and Theology, South Australia
Sunday, May 31, 2015
leadership formation: an indigenous experiment in oral learning
I have been working with a group of indigenous ministers over the last 6 months, praying about what Aboriginal leadership development might look like amongst the Aboriginal churches in Adelaide. This week we participated in the following learning experiment.
First, welcome. We begin with worship, with song written by a gifted, local, indigenous leader.
Second, Biblical immersion. We hear the Scripture. We hear again, tracing the Scripture onto our hands. We hear the Scripture for a third time, drawing the Scripture onto a blank hand. Together, using ears, hands, eyes, we immerse ourselves in ancient story. The hope is that this bypasses writing and text. It returns us to the Scriptures as aural. This connects with those who have highly developed skills in ways of learning other than Western.
Third, working with the story. In Adnyamathanha culture, we learn from a story by asking three questions. What is the rule for living? What does this tell us about the environment? What do we learn about the supernatural? We apply these indigenous questions, asking each other what we learn about God, about ministry, about life? The discussion is rich.
Fourth, we hear the story again. Each of us are given a blank hand, which we hold. The immersion in Scripture, the discussion together, is gathered into a single question on a single blank hand. We ask ourselves – what do I most need to learn from this story? Who can I learn from?
This is our homework. We will connect our learning journey with our wider community. Next time we gather, we will come enriched by the wisdom of our ancestors. This will become our “assessment.” We will re-tell the story, enriched both by our discussion together and our seeking out of wisdom from our wider community.
Thursday, April 30, 2015
Divine tracker: a reflection on Psalm 23
On Sunday I attended church at Port Augusta Congress. It was the conclusion of Walking on Country and it was good to end in worship with indigenous sisters and borthers. At the start of the service, the congregation was informed that I would be preaching. This was news to me, but I had been part of a discussion of the Lectionary text on the 4 hour drive from the Gammon Ranges (Adnyamathanha country) to Port Augusta, so I had been doing some processing.
What I wanted to do was
- expose the cultural lens we bring to Scripture (New Zealand sheep stories)
- name what we had heard as part of Walking on Country (the pastoralists)
- make sure that indigenous cultures had the “last word” (the story of Great Uncle Alf and the link to God the tracker)
Here is (my recollection) of what I said.
Today our Bible reading is Psalm 23:1 – “The Lord is my shepherd”.
At the start of the week, I heard these words from Scripture as a New Zealander. I come from a country with 40 million sheep and 4 million people. The shepherd stands behind the sheep. The shepherd has dogs, that bark and chase the sheep. So “The Lord is my shepherd” has a certain meaning. A God who chases me, with dogs.
On Friday and Saturday, I heard these words differently. As I visited the Northern Flinders, I heard of the arrival from overseas of pastoralists. They were shepherds. They fenced off the land. They stopped indigenous people from walking across their land. They hoarded the water holes. At times they poisoned them, to ensure water went to their sheep, not the indigenous inhabitants of the land that had been taken. On Friday and Saturday, I became ashamed to consider how these acts of shepherding might be linked to the Lord as shepherd.
On Sunday, as I was driving with Aunty Denise down to be with you here this morning, she told a story. It was about her Great Uncle Alf. He left his country here in the Flinders Ranges and settled down at Penola. He was a very skilled tracker. So skilled, he was employed by the Police to find lost people. When children got lost, it was Great Uncle Alf who time and again found them. Great Uncle Alf was so skilled, so valued, that after he died, the Police honoured him with a ceremony.
Great Uncle Alf, the tracker of lost children, gives me another way to understand “The Lord is my shepherd.” At times I am lost. I am cut off from God and far from my community. So I need God to track me. To do what seems difficult, near impossible, and find me.
So as we now move to communion, I invite us to consider together what it means to be found by God. “The Lord is my shepherd”; God is my tracker.
Tuesday, April 14, 2015
witnesses of a wounded church: sermon on Luke 24 (Easter 3)
A sermon I preached among our candidates and Faculty. The Biblical text was Luke 24:36b-48 (Easter 3) and I have been reflecting on being Christian in a country with such a tragic historical relationship with indigenous peoples.
On Saturday, I was offered front row seats at the episcopal ordination of Chris McLeod as Assistant Bishop with special responsibility for ministry alongside Aboriginal people in South Australia. It was amazing to drive down King William Road at 9 am on Saturday morning and to see Bishops from all over Australia and New Zealand all dressed up.
And behind them to see clouds of smoke from an indigenous Kaurna smoking ceremony, billowing above their heads. I wondering if St Peters Cathedral was on fire for a minute.
Chris is the first ever Aboriginal Bishop in South Australia; and the 3rd ever in Australia. Chris is one of my PhD students, hence my ability to secure a front row seating. Closer to the action even that all the Clergy, including Peter, Vicky’s husband.
The ordination made major news, with footage on Channel 7 on Saturday night and in the Sunday Times yesterday. When interviewed by channel 7, the sound bite they grabbed was of Chris saying he hoped to a Bishop of healing. It struck me as a rich way to understand our Bible text, the Gospel reading for Easter 3; Sunday April 19. In particular the last words from the reading, from verse 48 – you are witnesses of these things.
I’m a missiologist, so when the word witness pops up in the Bible text, I pay particular attention. When I’m working with church groups I often suggest that “witness” is a better word for us to use than “evangelism.” Witnesses simply pass on what they experience. In court the task of an eyewitness is to report what you see. No hearsay, no interpretation, no guesses at motives or the big picture. Simply be a witness.
For most church groups, this is encouragement. And challenge. Encouragement, because there’s a simplicity when evangelism becomes report what you see. You don’t need to know everything. You don’t need to be skilled at apologetics. You don’t need to know all the story. You don’t even need to have done Heritage and Polity or Church, Ministry Sacraments. So that’s an encouragement. We’re to be witnesses. It’s as simple and as honest as report what you see.
But alongside the encouragement, there’s also challenge. Do you have a faith story that’s active enough to witness to? Can you share of healing. Or are you stuck nursing your resentment and pain, polishing it for revenge? For a mainline church like the Uniting, when at times being a church member has been linked to social status, the invitation to be a witness becomes a particular challenge.
I love the way that “witness” in this Bible text is so framed by experience. The disciples are startled and terrified in v. 37. Those are pretty honest words to keep in your story of witness. Jesus responses with “Touch me and see” (v. 39). That’s a pretty experiential approach to being a witness. And by eating fish in v. 43. That’s a very practical response to being risen.
I love that these honest and experiential and practical details are included, presumably as an example of what being a witness will actually look like. It will involve telling the honest and experiential and practical details. Which helps me make sense of the ordination of Chris. He hopes to be a Bishop of healing. For Chris to do that there’ll need to be remembering. And a grieving. You see, Chris’s mother and grandmother are stolen generation.
And so Chris can’t tell his story without telling their story. And in so doing, telling the story of a church, who contributed to their pain. That’s what will need to happen as Chris sets out to be a witness to healing.
I’ve been reading Australian Catholic theologian, Nieil Ormerod’s lastest book, Re-Visioning the Church: An Experiment in Systematic-Historical Ecclesiology. Neil looks at the church through history. He divides history up into eras and every Era he gives a name. And the name he gives to this era, the era we’re all in together, is the Era of the Wounded Church.
And it’s in this Era of the Wounded Church that you and I are called to be a witness. It’s in the era of woundednes that you are seeking to exercise ordained ministry in the Uniting Church.
Which means, taking into account the Ordination on Saturday, our witness must to include our woundedness, the woundedness of the church. That’s the only way for our story to have the human and experiential and practical details which are so clearly part of being a witness here in the Luke 24. Being startled and terrified. Touch my wound, and see.
Neil Ormerod (Re-Visioning the Church: An Experiment in Systematic-Historical Ecclesiology) talks about the defensiveness that has emerged within the Catholic church as it is wounded. But also about the creativity that’s also been part of the church’s story, how the church has transformed itself through history. And by how the strongest transformation’s have occurred when mission has been the integrating principle.
So the church in the Era of woundedness can chose to be a defensive witness. Or an honest, truthtelling, finding creative transformation in mission witness. You are witnesses of these things.
The Uniting Church recently agreed to a new Preamble to its Constitution. Which begins, As the Church believes God guided it into union so it believes that God is calling it to continually seek a renewal of its life as a community of First Peoples and of Second Peoples from many lands.
Continually seek a renewal.
After the ordination on Saturday, I got talking to a Uniting Church colleague. And he said that he and his mob really hoped this is ordination was not just symbolic. That it would actually lead to real change.
And we could ask the same about the Preamble. How is it practically, continually renewing our witness. As a College. As individuals. Because every one of us who lives in Australia, we are witnesses of these things.
Friday, March 20, 2015
activist researchers and community up research as fresh words and deeds
One of the benefits of being at Uniting College is our connection with Flinders University. This includes their extensive professional development workshops. So yesterday, on a beautiful autumn morning, I found myself learning about models for successful post-graduate supervision. I currently am involved in supervising 9 postgraduate students- 5 PHD students, 3 DMin, 1 MMin – so it was a morning bound to benefit not only myself, but a number of gifted, competent and hard-working colleagues in ministry.
During the morning, the presenter noted that only 15% of those who gain PhD’s in the United States find academic work. This is partly because of a shrinking job market and growth in PhD candidates. But it is also, according to research, because people study for many reasons. These include those who have no desire for an academic job. Instead, they research because they want to impact a group they are working with, or bring change to wider society.
A word began to rattle around in my head “activist researchers” – those who study in the hope of wider change.
It made sense of my own PhD journey. I was planting a new form of church and it was attracting considerable critique. So the PhD was a change to think deeply about what I was doing. I deliberately wanted to expose my musings to rigorous processes of thought, both for my sake, for the sake of those who were joining this experiment in mission and for the sake of the church in society today. Academic work (at that time) was the last thing on my mind. (Ironic now I realise :))
Now I’m not saying that those who find academic work are not activists! (I’d like to argue I’m an activist academic, but that’s for another post). I’m simply noting that this is a very different motivation from say those who study to get a good job, or to become a lecturer.
It also makes sense of the students I supervise. Everyone of them has a question that has bugged them. They turn to post-graduate study in order to have a sustained period of in-depth reflection. The reward is personal and societal. They want to be better practitioners in their field, they want to be part of making a difference. They also are “activist researchers.”
The church I serve, the Uniting Church, makes specific mention in it’s founding documents of scholarship. Paragraph 11 of the Basis of Union acknowledges that God gives to the church “faithful and scholarly interpreters of Scripture.” What is interesting is how these scholars (and presumably their research?) is placed in this paragraph within an activist framework. “The Uniting Church thanks God for the continuing witness and service of evangelist, of scholar, of prophet and of martyr.” In other words, the Uniting Church does not conceive of the stand alone scholar (or the stand alone theological college). Instead, it envisages partnerships among evangelists, scholars, prophets and martyrs. (Funny how we have theological colleges for scholars, but not colleges for evangelists, prophets and martyrs).
And the horizons, in the Basis of Union, for all these charisms is activist – “It prays that it may be ready when occasion demands to confess the Lord in fresh words and deeds.” The task of scholars and research is, in partnership with other parts of the body, to be a pilgrim people on mission.
This then suggests some interesting implications for research methodologies. How do scholars work on partnership with these wider gifts? How does the thinking and writing serve these missional horizons?
At this point I’d turn to the Community Up framework provided by Linda Smith. In Handbook of Critical and Indigenous Methodologies, she notes that the “term research is inextricably linked to European imperialism and colonialism.” (4) She advocates that we stop thinking about research from the perspective of the researcher, and instead consider those researched. This involves “community up” research, in which the research practices are forms of critical pedagogy. They transform the world. (5) Researchers “map concrete performances that lead to positive social transformations. They embody ways of resisting the process of colonization.” (12)
So this is activist research. It does not need itself to activate. But it does need to uncover the performances that will benefit the community. Which sounds to me like “fresh words and deeds.” And made me glad of the activist researchers that I know and work with.
Sunday, March 01, 2015
Revaluing the lives we teach: the pedagogies we employ and the Gospel truths they deploy
I’ve just submitted the following abstract for a theology conference later this year. It emerges from my teaching last year and my participation in a Flinders University Community of Practice during which I did research, seeking student feedback on the changes I was making – in particular implementing flipped learning and making a focus on indigenous Christologies. It’s good to take the next step, from doing research, to presenting research
Revaluing the lives we teach: the pedagogies we employ and the Gospel truths they deploy
One way to “revalue” the worth of the lives we teach is to examine the pedagogies we employ. Educational research reminds us that all pedagogies speak, offering a “hidden curriculum.” What are the truths expressed in the “babble of information” that originates from our teaching? Is e-learning a pandering toward “endless opportunities for self-gratification”?
This paper will explore pedagogical innovation in teaching. Participation in a Flinders University Community of Practice in 2014 provided an opportunity to research student experience when teaching is approached as mobile, accessible and connective.
A core topic (Theology of Jesus Christ) was taught using e-learning technologies, including video conferencing and Moodle. Blooms taxonomy was used as a theoretical frame to negotiate the change with students and the shift in contact time from lecturer-driven content to student-centred small group activities. Changes were made to assessment, shifting participation from face to face to digital, in order to enable connectivity. Indigenous voices were introduced to enhance access.
Students completed a written survey at three points during the course. The results demonstrate that a significant shift had occcured in the class, with students moving from an appreciation of content, to a consideration of how they learn from the diversity inherent among their peers. Students felt the changes enhanced their ability to communicate effectively, appreciate collaborative learning and connect across boundaries.
Haythornthwaite and Andrews (E-learning Theory and Practice, 2011) map the diverse ways students participate in class to enhance learning. This provides a way to theorise my data, including the student who believed they could “now connect [their] own culture and Christ”; because they were asked in a group “by one of my classmates to connect liberation theology to [their] culture.”
This suggests that the pedagogies we deploy do indeed have the potential to “revalue” the worth of the lives of those we teach.
Tuesday, August 26, 2014
research assistance required
I am seeking research assistance for a project that involves developing a theological resource for undergraduate students in the area of indigenous women’s Christologies.
The project involves working with a number of local theologians, in particular selected indigenous woman (already identified), to clarify their theology (in both written and visual forms), and to create an accompanying resource guide by which undergraduate students can identify the resources and processes used in theological contextualisation and consider the questions raised for theological method.
Applicants will need skills including the ability to
- organise technologies (visual and written) to preserve the insights
- write clearly
- develop resources
- think theologically, including in areas of Christology and culture
Funding is available for a total of 25 hours at Flinders University Causal Academic Rates. The project needs to begin by late September, 2014 and to be finished by early November, 2014.
Apply by email to Steve Taylor (steve dot taylor at flinders dot edu dot au) by Friday 6 September. Applications should include a CV and a letter of interest, addressing the skills required.
Thursday, March 28, 2013
Studies in Ecclesiology and Ethnography series: a “down under” perspective
Today I took a break from the Sustainability in fresh expressions book project. I’ve written about 26,000 words, plus transcribed 10 hour long interviews in the last month, and I’m a bit knackered. Lacking sustainability! Plus there were a number of pressing tasks on my academic “must-do” list.
- some lyrical editing (out) of a co-authored paper, with colleague Liz Boase, on Public lament, a conversation between Biblical lament and live concert performances by U2 and Paul Kelly, in order to meet 10% copyright fair use
- complete two book reviews for International Journal of Practical Theology on the initial volumes in the Eerdmans Studies in Ecclesiology and Ethnography series: Perspectives on Ecclesiology and Ethnography and Explorations in Ecclesiology and Ethnography (the latter which will be a must read in my Theology of Ministry Practice Masters class next semester, two wonderful chapters on reading baptisms at a worship service and reading ministry metaphors used by street pastors working with the homeless)
- provide an abstract for the Australia New Zealand Association of Theological Studies (ANZATS) Christians in Communities – Christians as Communities conference in Auckland in July.
It was good, in the midst of a major book writing project, to pause and actually get something done. For those interested here is my conference paper abstract for the Christians in Communities – Christians as Communities conference (more…)