Monday, July 24, 2023

Retrieving practical theology from the archives paper proposal

Glad to submit a conference paper proposal for Association of Practical Theology in Oceania (APTO). It’s in Dunedin in 2023 so nice and close to home! The conference theme – migration – gives me the opportunity to offer some research emerging from my Race, justice and mission project, thanks to my upcoming University of Glasgow Library Research Fellowship.

Retrieving practical theology from the archives: a reassessment of race and justice in Oceania migration

In the academic study of lived experience, practical theology often draws on empirical research. However, practical theology’s engagement with lived experience, as presented in archival material, is less common. The Glasgow University Library and University Archives hold a unique repository of pamphlets, sermons, reports and minutes. The archives include accounts of how Scottish missionaries experienced “blackbirding,” a coercive approach to migrant labour in Oceanic history. How might these historical accounts of lived experience help us analyse race and justice in the practices of mission?

This paper considers three methodological approaches by which practical theology might research migration histories in Oceania. First, McDougall (2016) used oral histories retrieved through ethnography to outline a distinctive cosmopolitan openness that shaped migration amongst the Melanesian peoples of the Solomon Islands. Second, Modjeska (2014) used embodied imaginaries and drew the work of historians and anthropologists into a “fictive” narrative that asserted indigenous Melanesian agency. Third, Halapua (2001) wove documentary analysis, interviews and action research in seeking to sing God’s song of solidarity with marginalised Melanesians in Fiji.

These three Oceanic methodologies provide ways first to approach archival history as lived experience and second to reflect on race and justice in the practices of Christian mission.

Posted by steve at 09:21 AM

Tuesday, February 14, 2023

Race, justice and mission – my 2023 University of Glasgow Library Research Fellowship

I’m delighted to have been awarded a 2023 University of Glasgow Library Research Fellowship. This provides access for a month to what is a unique archive collection of mission archives. It also provides some funds to aid with travel and accommodation, which I hope to do around September 2023.

My research project is titled Race, justice and mission and here is some of what I wrote in my application:

Understanding the past demands a contemporary reappraisal of race and justice in the expansion of empires. The history of slavery invites educational institutions to assess their complicity in education, empire and exploitation. Slavery generally tends to be framed in relation to the transatlantic slave trade. However, a unique history of coerced Pacific labour is called “blackbirding.” Pacific peoples were extracted from island communities to build sugar plantations in Australia and Fiji. Recently, scholars have called for a reappraisal of “blackbirding,” the need for new Pacific genealogies and a critical reassessment of the “racial imaginaries” at work in the empire’s expansion.

My research project aims to illuminate the Glaswegian contribution to the modern Protestant missionary enterprise. The archives at the University of Glasgow Library offer a significant resource. Several Special Collections contain pamphlets and sermons that illuminate historic attitudes to other cultures, as students from the University were encouraged into mission activity by Christian student bodies meeting in and around the campus. The University Library Missions Book collection includes descriptions by missionaries who sailed from the ports of Glasgow and wrote of their encounters with “blackbirders” in operation. 

This unique archival material will be located in relation to the growing body of contemporary scholarship attuned to histories of slavery and the economic and educational complicities of British imperialism. My research project aligns with the University of Glasgow’s Historical Slavery Initiative, which seeks to respond to the University’s complicated entanglement with Scottish imperial expansion.

I am thrilled to have been awarded this Research Fellowship, grateful for the opportunity to access what is a unique collection and thankful for the help from Rev Dr Doug Gay in alerting me to the archive.  I look forward to strengthening academic relationships with various colleagues and friends and am excited by the important work already being done at the University through the Historical Slavery Initiative. This research allows me to return to my roots as Melanesian born and reflect on the Pacific’s particular histories of slavery.

Posted by steve at 08:17 PM

Wednesday, March 10, 2021

Bono’s Scripture in song: theological ethics in the performing of the U2 catalogue

A conference paper proposal I submitted today. Bono’s Scripture in song: theological ethics in the performing of the U2 catalogue builds on my paper for the 2020 U2conference, on Soul work: two blessings and the eXPERIENCE tour and the research I did in preparation. However this paper takes that work in a more focused theological direction. It also allows me to develop some of my Theological Reflection lectures that I offered while Principal, KCML, in particular various contemporary applications of the theological ethics of Richard Burridge, Imitating Jesus: An Inclusive Approach to New Testament Ethics.

And for the fans and those who need a reminder, of social justice from U2 – Rattle and Hum – “Silver and Gold” was written in support of the Artists United Against Apartheid project, which protested the South African apartheid. With the potentially imitating Jesus lyrics from 1985-

There’s a rope around my neck
And there’s a trigger in your gun
Jesus say something
I am someone, I am someone
I am someone

to the creative use of beatitudes in Waves of Sorrow (2017) and American Soul (2017).

Bono’s Scripture in song: theological ethics in the performing of the U2 catalogue
Rev Dr Steve Taylor

Theological ethics involve reflection on how Christian beliefs are embodied in life and practice. Such reflection occurs not only within academic contexts but equally in contemporary popular culture. Take the world’s biggest band U2. They perform songs that request “Jesus say something,” including about apartheid (“Silver and Gold”), Aids (“One”) and American interference in Nicaragua and Iraq (“Bullet the Blue Sky”).

For Bono, U2’s lead singer, the Psalms are a guiding thread (The Book Of Psalms, Canongate, 1999). Meanwhile, U2’s fourteen studio albums contain seventy-five Scripture references, including the Gospels (twenty-six), Epistles (seventeen) and Psalms (twelve).

This paper analyses Bono’s theological ethics using a frame by Richard Burridge (Imitating Jesus). Burridge outlines four approaches to applying Scripture to ethics, each tested against how the church in South Africa used Scripture during the apartheid era.

Burridge’s work offers ways to analyse Bono’s Scripture in song. First, U2’s live performance of “Silver and Gold” on the Rattle and Hum tour. Second, contrasting “Waves of Sorrow” with “American Soul” as embodied performances of the Beatitudes. Third, examination of how U2’s catalogue clusters around following examples (Gospels) and seeking principles (Epistles). Burridge argues that theological ethics that draw on a limited Biblical canon result in embodied practices more likely to legitimate injustice. What then are the implications of U2’s focus on Gospels and Epistles?

The argument is that Bono’s use of the Beatitudes is a sophisticated embodying of theological ethics. However, the performing of a limited Biblical catalogue leaves U2 vulnerable to embodying theological ethics that legitimate injustice.

Posted by steve at 07:41 PM

Wednesday, September 16, 2020

Radioactive: a theological film review

Monthly I write a film review for Touchstone (the New Zealand Methodist magazine). Stretching back to 2005, some 150 plus films later, here is the review for September 2020.

Radioactive
A film review by Rev Dr Steve Taylor

Radioactive is the illuminating story of human brilliance. Brilliance shines from the science of Madame Curie (Rosamund Pike). Living in Paris, she became in 1903 the first woman to win a Nobel prize, for discovering radioactivity. The first ever woman appointed to as professor at the University of Paris, in 1911, she became the first (and only) woman to win a second Nobel prize, for the discovery of polonium and radium.

Radioactive illuminates not only her brilliance but equally her humanity. Born Maria Salomea Skłodowska, she lost her mother aged ten to tuberculosis and her husband, Pierre Curie (Sam Riley), in a tragic accident. Born Polish, she experienced sexism and xenophobia, at times cruelly scapegoated by the populist press in France.

Radioactive draws from the graphic novel by Lauren Redniss (Radioactive: Marie & Pierre Curie: A Tale of Love and Fallout) and is directed by Iranian-born French woman Marjane Satrapi. Perhaps it is the gift of a migrant, to tenderly illuminate the corrosive impact of causal racism and a xenophobic public.

Before directing, Satrapi had gained critical acclaim for her autobiographical novels Persepolis: The Story of a Childhood and Persepolis 2: The Story of a Return. Indeed, a feature of Radioactive is the attention paid to the visual in storytelling. While sequences like the woman aflame in the second meeting between Maria and Pierre add meaning, other visual sequences offer an overworked hyperrealism that distracts from the unfolding drama.

The ethics of making are central to any dramatic telling of radiation. Science has a human side, and in a final sequence, Maria walks through humanity’s future. She enters a future room in which she glimpses the radioactivity she discovers making good, in the cure of cancer. She then enters rooms in which radiation is making bad, killing tens of thousands at Hiroshima, causing hundreds of thousands to be evacuated at Chernobyl. These ending sequences invite a theological reflection on the ethics of making.

For Christianity, making is never neutral. Things, as well as humans, can always be converted. In Isaiah 2:4, swords can be beaten into ploughshares, spears into pruning hooks. Such is the vision of God, as military hardware is redeemed into agricultural assistance.

A similar vision occurs in Deuteronomy 19:1-13. Handmade axe heads can kill. Things made for good – to cut wood – can make for bad – a neighbour unintentionally killed. In response, God’s people are instructed to make again. The love of God converts an eye for an eye into the making of cities of sanctuary. Things made are never neutral. Yet a city well made can transform the corrosive impact of scapegoating.

Such ancient visions have inspired contemporary makers. Recently in Sweden, Andreas Vural turned the metal from seized illegal guns into sets of wireless headphones. The Megatons to Megawatts Program dismantled nuclear weapons, making them into civilian electric power stations. Over twenty years, as much as ten per cent of the electricity produced in the United States was generated from the equivalent of 20,008 made in Russia nuclear warheads. Makers can transform. It is a vision in which human brilliance is dignified and each of us are capable of making, whether for good or bad.

Posted by steve at 11:22 AM

Tuesday, May 26, 2020

Fire and Rain on Just and Unjust Alike: Zadok autumn 2020 column

IMG_8485

I am a columnist for Zadok, an Australian publication focused on Christian engagement with Australian society. The latest issue (Autumn 2020) is on climate change and is packed with articles on plastic, zero-waste lifestyles and theological themes of creation and hope. I provide a short (860 words) reflection on the use of “hell on earth” to describe bushfires. It is a fascinating phrase to use in societies claiming to be secular and somehow becomes a detour through apocalyptic language to the Sermon on the Mount and the church as nurturing the art of conversation across polarised communities and that fascinating line from U2:

Choose your enemies carefully, ’cause they will define you/
Make them interesting, because in some ways they will mind you/
(from Cedars of Lebanon, in U2’s No Line On The Horizonalbum)

You can order the magazine here.

Posted by steve at 01:17 PM

Sunday, June 16, 2019

Indigenous home-making as public theology – Wiremu Tamihana

Unknown-12 Happy Steve, stoked to have a book chapter published on the life of Maori leader, Wiremu Tamihana, in which I argue he’s an extraordinary public theologian.

The theme of home yields rich insights when it is examined through diverse cultural lens, in this case in relation to New Zealand history. Methodologically, an approach of biography as missiology has been used in researching the life of Maori leader, Wiremu Tamihana. In word and deed his reimagining of home has been outlined: in planting an alternative indigenous community, in leadership reorganisation and in public speechmaking as a set of ethical acts shaped by a christological ethic. Translation theory has clarified Tamihana’s reading of Scripture, including the reversing of what is foreign and domestic, and a household code shaped by Christology. What Wiremu Tamihana offers is a theology of homemaking as a public theology of empire resistance. His theology offers significant resources for those seeking to reimagine home in response to dominant cultures, in encouraging a Christology interwoven with ethics and the use of place-based readings to reverse categories of what is foreign and domestic. It suggests that creative responses to the empire can emerge through the ongoing renegotiation that happens as people move in the tides of history. A flexible justice-making is encouraged, one that uses the translations from the empire in resistance against the empire.

This is part of research begun in 2017, which has resulted in 3 conference papers, 1 (unsuccessful) research bid, 2 keynotes, 2 sermons, 2 short publications for the Presbyterian Church and now this longer academic piece. It is published as one of the conference papers from Australian Association of Mission Studies 2017. It was nice to slip a New Zealand indigenous story into the mix!

Details: “Indigenous home-making as public theology in the words and deeds of Maori leader, Wiremu Tamihana,” Re-imagining Home: Understanding, Reconciling and Engaging with God’s stories together, edited by Darren Cronshaw, Rosemary Dewerse and Darryl Jackson, Morling Press, 2019, 188-207.

Available from Morling Press. Thanks to Darren Cronshaw, Rosemary Dewerse and Darryl Jackson for their editorial skill, Morling and Whitley for their hospitable approach to scholars and scholarship.

Posted by steve at 10:20 PM

Friday, May 03, 2019

good to go – Theological Education as Development in Vanuatu

You are ‘good to go’ said the editors.

sites

Forthcoming in Sites: a journal of social anthropology and cultural studies vol 16, issue 1, (August 2019). As I submitted it today, I noted the partnerships that made this possible, particularly staff at the Archives Research Centre of the Presbyterian Church of Aotearoa New Zealand. My thanks also to Phil King, Talua College and Presbyterian Church of Vanuatu, along with the dedication and energy of the editors, Philip Fountain and Geoff Troughton, from Victoria University, Wellington.

THEOLOGICAL EDUCATION AS DEVELOPMENT IN VANUATU: ‘WAYFARING’ AND THE TALUA MINISTRY TRAINING CENTRE
Steve Taylor and Phil King

Abstract
Education is essential to development. In Pacific cultures, in which the church is a significant presence, theological education can empower agency and offer analytical frames for social critique. Equally, theological education can reinforce hierarchies and dominant social narratives. This paper provides an account of Presbyterian theological education in Vanuatu. Applying an educative capability approach to a theological education taxonomy proposed by Charles Forman brings into focus the interplay between economics, context, and sustainability as mutual challenges for both development and theological education. However Forman’s model does not accurately reflect the realities of Vanuatu. An alternative frame is proposed, that of wayfaring, in which knowledge-exchange is framed as circulating movements. Wayfaring allows theological education to be imagined as a development actor that affirms local agency, values networks, and subverts centralising models. This alternative model provides a way to envisage theological education, both historically in Vanuatu and into an increasingly networked future, as an actor in Pacific development.

Key words: Vanuatu, theological education, wayfaring, Christianity, development

Posted by steve at 12:33 PM

Tuesday, January 15, 2019

Craftivism in (Transitional) Cathedral Extra

In September last year, I was asked to speak at the Transitional (Anglican) Cathedral in Christchurch. It was a 30 minute talk as part of Prophets in the Cathedral, a combined event run by the Diocesan Education Office and the Cathedral. I was delighted to be asked and I really enjoyed putting something new together. I wanted to look a fresh expressions of mission and in ways that a Cathedral congregation might find new possibilities and in ways consistent with their Anglican understandings of mission.

To my delight, the Dean was so enthusiastic about what I said that he that he emailed afterward asking if a summary of my talk could be used in the Cathedral Extra, the quarterly magazine, which goes to supporters all over Christchurch. It was quite an integrating (weaving) experience for me to knit (pun intended) reading and ideas together from various places in the last 5 years.

What I wrote appeared late in November. I got the back page and all!

craftivism

 

Craft-ivism is as simple as the joining of two words: Craft + activism. It is a form of activism, centred on domestic craft (Greer, Knitting for Good!: A Guide to Creating Personal, Social, and Political Change Stitch by Stitch, 2008). It tends to utilise needlework, including yarn-bombing and cross-stitch and value collective empowerment and creative expression. It has been linked with elements of anti-capitalism, environmentalism and solidarity.

For those who like practical examples, it is the knitting of Christmas angels. In the UK, in 2014, some 2870 Christmas angels were knitted and left in public places, with a message of Christian love. By 2016, this had risen to 45,930 (http://www.christmasangel.net). Domestic craft had become a way of spreading good news in public places.

In 2008 four women in a small Methodist Church in the middle of a housing estate near Liverpool, met to knit prayer shawls for the bereaved and those in hospital. Then they moved to blankets for the local women’s refuge, followed by hats for shoebox appeals overseas. Everything they knitted, they would lay hands and pray for those who would receive the finished items. Three years later, by 2011, that initial group of four women had grown to sixty, meeting weekly to knit and pray, many with no previous church connection. Many of these women were calling Knit Natter their church. The story of Knit and Natter is a fresh expression is analysed by Christine Dutton in Ecclesial Practices 1(1), 31 – 50).

These are contemporary stories. Yet craft-ivism is deeply rooted in the Christian tradition. In Acts 9, Dorcas crafts clothes for widows, an activity that mirrors the diaconal activity of Acts 6. Her craft-ivism builds a community of widow’s who have found a strong, clear and articulate voice, able to show a visiting Peter what the Gospel looks like in their community.

The Anglican church has five faces of mission and there are elements of all five faces in the work of Dorcas:

This example from the New Testament suggests that craft-ivism is rooted in Christian history.

Turning, to the Old Testament, God is a craft-ivist in Proverbs 22:2; “the Lord is the maker.” Drawing on the Old Testament wisdom literature, theologians like Paul Fiddes (Seeing the World and Knowing God: Hebrew Wisdom and Christian Doctrine in a Late-Modern Context)and David Kelsey (Eccentric Existence: A Theological Anthropology (2-Volume Set)), argue that to be fully human involves being like God

Craft-ivism is thus a human participation with God the maker.  What is significant about Proverbs 22 is that God’s craft-ivism is then located in the context of justice and mutuality.  We see this in verse 9 – “Those who are generous are blessed; for they share their bread with the poor.” Hence Proverbs 22 provides a way to think Christianly about prophetic craft-ivism.

Posted by steve at 09:49 PM

Tuesday, September 04, 2018

peer-reviewed in an international journal in a discipline not my own

persusionsonline

“Religious piety and pigs’ brains”: the faith of zombies in Burr Steers’s Pride, Prejudice and Zombies,” Persuasions On-Line 38 (3), 2018.

So I’m celebrating having a journal article in an international, peer-reviewed journal (Persuasions Online) in a discipline not my own.  It’s quite an achievement to be published, let alone internationally, let alone in a different discipline.

I’m chuffed. 

It has been a strange and demanding journey.  Flinders University has a Flinders Institute for Research in the Humanities (FIRtH) which encourages collaborative and cross-disciplinary research across a wide range of fields in the Humanities and Creative Arts. In 2017, it was the 200th anniversary of Jane Austen. This is a big thing – her appearance on a new 10 pound note in England and Hampshire staging a year-long series of events across the county in 2017. And in Australia, FIRtH decided to make Austen a focus.  Given I still have connections with Flinders University, as I supervise four PhD’s to completion, I was invited to contribute a piece on religion, popular culture and Austen. My teenage kids at the time were enjoying Pride And Prejudice And Zombies the movie.  I was aware it included a communion scene and in response to the FIRtH invitation, began to watch, looking at how the Christian practice of communion was being portrayed.

I provided some thoughts in a cross-Tasman video, was offered an airfare to a symposium presentation, followed by an invitation to develop my work for a special edition of Persuasions Online, a digital, peer-reviewed publication of the Jane Austen Society of North America.   This was very new territory for me – English literature, Jane Austen, international. 

But it gave me a chance to reflect on sacraments and the Gospel of Luke.  It enabled me to think more deeply about post-colonialism. I have also published a range of pieces on U2 and so this was a chance to expand my thinking into zombies.  It also was a chance to test in practical reality a theoretical piece I wrote in 2009 (a chapter in The Spirit of Truth: Reading Scripture and Constructing Theology with the Holy Spirit) in which I argued for the presence of God in popular culture. It sounded good in theory, but would my theory stand when applied to zombies?

I researched and wrote with a constant voice: is this a good use of my time as Principal of a theological college. In the midst of a funding crisis, was this a good use of church resources? 

One way to respond was to do much of this in my own time. I took leave to attend the symposium in October 2017, used days in lieu in March 2018 to complete the first draft and drew down on holidays in June to respond to reviewer comments.

At the same time, I also believed this was public missiology.  Missiologists talk a lot about engaging culture, yet very few seem to work in popular culture, the songs and movies which are the soundtrack to the lives of so many. Missiologists also talk a lot about crossing cultures. So why not cross into another discipline and place my thinking before the critical eyes of Austen lovers (the society has 5,000 members!) and people who care deeply about the English language?

I did however, underestimate the demands involved in moving across disciplines. The last few months have become particularly pressured, as I navigated multiple peer reviews and the challenge to write for literary lovers rather than theologians. The result has been a string of “thanks for your patience” emails, to PhD students and in relation to other writing deadlines.

Anyhow, the piece has just been published – “Religious Piety and Pigs’ Brains”: The Faith of Zombies in Burr Steers’s Pride and Prejudice and Zombies 38: 3, 2018.

Because I work in popular culture, the article has pictures:

pictures ppz

The article has headings: 
The meaning of zombies in academic discourse  
Applying zombie theory to Pride and Prejudice and Zombies  
Afterlives in the Gospels of Matthew and Luke 
(Un)sacramental theologies
The present problems of piety 
 

And here are some words, that point to what I was trying to do:

It is a truth universally acknowledged that art has the potential to disturb contemporary pride and historical prejudice.  Realizing this truth, however, requires us to locate the literary worlds so artfully created by Jane Austen in relation to the economic realities and colonizing impact of the British Empire around the turn of the nineteenth century 

The British empire was powered not only by economic and military might but also by Britons’ understanding of Christianity, including the claiming and exploitation of overseas territories.  Desmond Tutu famously declared, “When the missionaries came to Africa they had the Bible and we had the land.  They said ‘Let us pray.’  We closed our eyes.  When we opened them we had the Bible and they had the land” (The Stolen Bible: From Tool of Imperialism to African Icon (Biblical Interpretation Series) 326).  Tutu’s challenge invites us to consider the religious practices of Austen’s England.  How might the sacramental practices of communion and the prayers and sermons heard by Elizabeth and Darcy make them complicit in the economic injustices that accompanied colonial expansion?  

Rather than dismissing zombies as an example of popular culture hubris, the argument presented here suggests the zombies in Steers’s Pride and Prejudice and Zombies provide viewers with an ethical trope, post-colonial in both sense and sensibility.  Analysis of the zombie trope as socio-cultural phenomenon is followed by an examination of Steers’s film—a hermeneutic “zombie-gesis,” if you will—with particular attention to a scene in which zombies partake of holy communion at the Church of St. Lazarus.  This scene brings into focus the portrayal of Lazarus in the Christian Gospels, particularly Jesus’s parable in Luke 16:19–31 and what it means to consume the body of Christ.  It also arguably exposes the entanglement of Anglican religion and the English colonial project in Austen’s world, pointing to the culturally constructed conjunction of Biblical texts, Western Christianity, and the social world of Regency England.  

In this reading, the role of zombies in the movie is neither parodic nor simply a money-making device.  Rather, the movie inserts an ethical trope, post-colonial in sense and sensibility, that questions the economic system on which the literary world of Austen is built, the ways in which religion can use piety to maintain the status quo, and the complexities involved in seeking to enact justice in the present.  

A careful reading of the Exodus story, however, suggests that a third option is possible.  Exodus And Revolution argues that the promised land holds the hope of equality:  “if no member of the holy nation is an oppressor, then no inhabitant of the promised land is oppressed” (109).  Such an understanding provides a way for the proto-zombies to enact a disciplined freedom that would also be a way of applying justice in their present.  As inhabitants of England, the proto-zombies are a physical reminder of the need for justice.  By holding themselves back from becoming full zombies, they seek partnership in a promised land in which none, whether genteel English or zombie, is oppressed or oppressing. Their deliberate formation provides a critique of the actions of Darcy and Wickham and also of the mobilization of religion only in the future tense.  It suggests that Luke 16:19–31 can be read as an apocalyptic text.  The dualisms of proto-zombie and human can be respected.  

The film, read in light of the Exodus text preached at the Church of St. Lazarus, thus offers a vision of a new beginning for England as a place of justice for all.  The servants at Pemberley need no longer be silent; those who grow the finest grapes, nectarines, and peaches will be justly rewarded, and the soldiers at Meryton need no longer be deployed to maintain the power of a colonial Britain.  This future vision begins now, in the sharing of a moral formation in which all—colonized and colonizer, zombie and human—share a common set of standards and take responsibility for their own agency.

The presence of the zombies points to significant fault-lines that threaten the privileged and complacent social world of Austen’s time.  In Pride and Prejudice and Zombies they remind readers and viewers of the unsolved problem of social inequality and the ways in which religion and literature can both support and disturb the status quo, including the apparent certainties of Jane Austen’s social and religious world.

Posted by steve at 04:37 PM

Tuesday, June 19, 2018

Saying no: U2’s response to the evil of the refugee crisis

I am a regular columnist for an Australian magazine, Zadok. Here is my third article, for the Autumn 2018 edition, which focused on the theme of Engaging Evil.

Unknown-24

Unknown-25

My piece was titled Saying no: U2’s response to the evil of the refugee crisis. It offers a theology of baptism as a participation in solidarity with refugees, drawing on U2’s song, Red Flag Day, from their latest album, Songs Of Experience. For fancy magazine layout, saying no U2’s response to the evils of the refugee crisis; or in plain text:

Saying no: U2’s response to the evil of the refugee crisis

Sometimes entertainment becomes not only political, but also theological. Songs Of Experience, U2’s fourteenth and latest album, splashed into Christmas stockings over the summer. The album debuted at Number 1 on the Billboard charts, making U2 the first music group to gain a Number 1 album in four consecutive decades. In the midst of commercial success, U2 has continued to engage social issues, singing ‘No’ to human evil in the world. Songs of Experience is no exception as U2 engage the evils around the European refugee crisis.

Evil is a strong word. Yet the Scriptures are clear. The greatest of God’s commandments includes loving neighbour as yourself. Israel’s laws emerged from the Exodus experience of being refugees, fleeing the tyranny of Empire in Egypt. Just as Israel in history experienced God’s protecting love as refugees, so now in everyday life humans should express God’s love, including to refugees. Anything less is to deny the Commandments.

On Songs of Experience, U2 engage the evil of the refugee crisis in a mid-album bracket of three songs. First, American Soul suggests that American values of unity and community need to apply to ‘refugees like you and me, A country to receive us’. A second song, Summer of Love, longs for flowers to grow amid ‘the rubble of Aleppo’. The hope, fifty years after a drug-fuelled, music-drenched Summer of Love in San Francisco, is for peace to descend on the West Coast of Syria in the Middle East. A third song is Red Flag Day. The title suggests a continuation of the beach vibe of Summer of Love while the lyrics remain focused on the consequences of Aleppo, Syria’s largest city, becoming rubble.

The civil war in Syria resulted in a unprecendented refugee crisis. For more than 1 million people in 2015, this meant crossing the Mediterranean Sea, seeking safety in Europe. Deaths at sea rose to record levels, with more than 1,200 people drowning in the month of April 2015. And so, in Red Flag Day, U2 address this evil: ‘Not even news today; So many lost in the sea’. This is evil-as-disinterest, as the lost and the least disappear from our 24-hour news cycle.

For U2, the response to this evil is located in one word. ‘The one word that the sea can’t say, Is no, no, no, no’. It is easy to imagine the impact of this line performed live, Bono holding a microphone out to an audience, inviting them to sing, ‘no, no, no, no’. It is a powerful lyric. Water, the sea over which refugees travel, can never speak. But humans can. Humans can sing that one word, ‘No’.

At the same time, having raised children, I am well aware of the limitations inherent in the simple word ‘No’. It is often the first word learnt by a child, easy on the lips of a two-year-old teetering on a tantrum. So, when U2 sing ‘No’, what exactly are they asking us as humans to do?

U2 conclude Red Flag Day with the provocative line, ‘Baby let’s get in the water’. It reminds me of the baptism of Jesus. Every year in the Christian calendar, Christmas is followed by Epiphany and the birth of Jesus is placed in relation to God declaring love and pleasure as Jesus enters the Jordan waters. It is the way Jesus begins ministry, by getting in the water.

So is the refugee crisis in fact an invitation for the church to sing ‘No’, to respond to evil by entering the waters of baptism? Physically, in entering the Jordan River, Jesus expresses his obedience to God. This makes getting in the water the essential pattern of Christian discipleship, a way of saying ‘No’ to our own plans and ‘Yes’ to God’s intentions. Historically, as Israel crossed the Jordan River, they were saying ‘Yes’ to living out God’s commandments no matter what country they found themselves living. This makes baptism an expression of ‘Yes’ to loving our neighbour. And sacramentally, baptism and communion are woven together in the Exodus story of the Passover, which involves Israel entering the waters of the Red Sea. This makes getting in the water an expression of solidarity with all those who decide to say ‘No’ to persecution and tyranny, whether in fleeing Egypt in history or in the rubble of Aleppo today.

Hearing U2’s Red Flag Day and listening to the Gospel story of Jesus’ baptism offer ways to respond to the evil of the refugee crisis. The single word of ‘No’ is filled with Christian content. Every red flag swim in this summer of love becomes a singing of ‘No’. It means lobbying Parliament to ‘Let them come’. It involves lighting candles as prayers of intercession for all those lost at sea, refusing to forget those forgotten by the news today. It means a welcome to the promised lands as we teach English classes and guide migrants around unfamiliar supermarkets.

We often view baptism in individual terms, as a personal choice to follow Jesus. What if it is also a call to mission, a way to respond to evil by getting in the water in solidarity with the refugee crisis today.

Posted by steve at 06:36 PM

Tuesday, March 14, 2017

Hidden Figures: a social justice film review

ticket-1543115-640x480 Monthly I write a film review for Touchstone (the New Zealand Methodist magazine). Stretching back to 2005, some 120 plus films later, here is the review for March 2017.

Hidden Figures
A film review by Rev Dr Steve Taylor

“Hidden Figures” offers important insights in how to fight for justice. The time is the 1960’s, the place is the South of the United States, the backdrop is the Cold War. “Hidden Figures” weaves together four stories, of three African-American women who help NASA in one race to space.

After a slow start, the movie hits the rocket burners, deserving Oscar nomination for Best Picture. With the race to space essential to US national identity, it is the mathematical brilliance of Katherine Johnson (played by Octavia Spencer) that will calculate the orbit of spacecraft Friendship 7. She will also re-confirm the mathematical figures for re-entry and touchdown that enable John Glenn (played by Glen Powell) to become the first American to orbit the earth. Such is the hidden skill that powered the American space race.

In the celebration of hidden talents, “Hidden Figures” also showcases the multiple ways by which oppressed minorities can stand for justice.

First, there is the public anger of Katherine Johnson. Publicly, powerfully, in front of her all white work colleagues, she names the reality of her lived workplace experience. She is direct, describing her mile long walk to a segregated bathroom. She is honest, exposing what is being hidden by the separate coffee machines. Katherine Johnson reminds us there are times for public anger.

Second, there are the skilful words of Mary Jackson (Janelle Monae). To train as an engineer, she needs changes in state law. She acts in ways polite and pragmatic, seeking a respectful leave of the court to remind the judge of his place in history. “Your honor, out of all the cases you gonna hear today, which one is gonna matter hundred years from now? Which one is gonna make you the first?” Mary Jackson reminds us there are times for skilful manouvering through individual and persuasive legal argument.

Third, there is the shrewd foresight of Dorothy Vaughan (Octavia Spencer). Aware of changing technology, she acquires from the library a book on how to programme the newly computer. Next she works with her colleagues, helping them upskill. Finally, she announces she will not offer her newly learnt and suddenly essential computer skills unless all her colleagues are employed with her. Dorothy Vaughan reminds us there are times for solidary, when sacrificial leaders act with shrewd foresight and then stand with and among those they lead.

Each of these women face injustice. Each find different ways to respond. Together they are a reminder of the diverse options available in the fight for justice.

Director Theodore Melfi skillfully weaves together these four stories of three women and one astronaut in the same workplace. Opening and closing scenes are essential. In the beginning, the three women are together, needing to overcome the obstacle of a broken-down car on the way to work at NASA.

In the end, the three women are apart. From different places they watch a single event, the return of John Glen to earth. The women have grown. Each one has have found unique ways to connect their inner courage with external action. Such is the power of “Hidden Figures.”

Posted by steve at 06:11 PM

Tuesday, February 28, 2017

Religion and politics: Learning with Wiremu Tamihana

I’ve just had a piece published in SPANZ. In the midst of concern about how to do theology after Empire and be the church in violent and unstable times, there is much reference to theologians in Europe, like Bonhoeffer. Why not also look here in New Zealand and learn from indigenous people who in times past have confronted colonising power wielding military might?

IMG_4608

Religion and politics don’t mix. It’s like mixing ice cream and manure, says Tony Campolo.

Over the holidays I read The Great War for New Zealand: Waikato 1800-2000 by Vincent O’Malley. It’s a brilliant book – meticulous in research, clear in argument, attractive in presentation. The fast facts are sobering.
• War in the Waikato brought more British troops to New Zealand than were available for the defence of England.
• WW1 killed around 1.7% of the NZ population. Yet in the Waikato War, 4% of Maori died, including alarmingly high numbers of Maori women and children.
• Some forty years after the war, 3,549 Maori remained landless through land confiscation.

The Great War for New Zealand documents how Maori mixed religion and politics. In 1861, faced with increased conflict and the settler lust for land, Waikato Maori were presented with an ultimatum: retain your land only as long as you are strong enough to keep it.

In response, Maori leader, Wiremu Tamihana pointed to the presence of kings in Russia, France and Tahiti. If these kings were not required to submit to Britain’s Queen, should Maori? Tamihana then turns to religion, noting the “only connexion with you is through Christ” and quoting Ephesians 2:13 (KJV), “In Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.”

Given this Scripture, Tamihana asks the British Crown to leave the Maori King and let the results “rest with our Maker.” For Tamihana, religion and politics clearly mix. Christ brings people together, God the Maker judges all leaders for the behaviours that result.

Tamihana clarifies his understanding of religion and politics in a later exchange. Placing two sticks in the ground he declared that one was the Maori King and the other the Governor. Across both he placed a third stick, representing the law of God and the Queen. Finally, he traced on the ground a circle around both sticks, [saying] ‘That circle is the Queen, the fence to protect them all’ (The Great War for New Zealand, 143). Again, we see the mixing of religion and politics. Again, God is the judge. This allows for differences, provides protection for all peoples and makes leaders accountable under God.

Reading Tamihana’s theology of religion and politics three things stand out.

First, the creative way in which religion and politics are mixed. Christians often turn to the kings of Israel, the two-sided coin in Matthew 22:15-22 or Romans 13:1-7. Tamihana’s use of Ephesians creatively points to ways that religion mixed with politics can preserve difference and ensure justice.

Second, the reading reversal. In Ephesians, those who are once far off are the Gentiles, whom God acts to redeem. For Tamihana, those who are once far off are the English, now “made nigh” by the blood of Christ. This connects Maori with Israel. It means those who arrive in New Zealand are brought by God. As such, their actions and ultimatums are judged by the character of Christ.

Third, the power of Scripture translated. Ephesians had been translated into Te Reo by 1835, the entire New Testament by 1837. Translation allows Maori to read Scripture for themselves. The result is Tamihana in 1861 challenging colonising behaviour from the Scriptures they have brought. Such is the power when people are encouraged to read for themselves in their own language.

As 2017 begins, our talkback is full of active discussion concerning race, identity and politics. In the months ahead, we face New Zealand elections, the reality of Brexit and a new President of the United States. Tamihana offers much wisdom. Religion and politics mix best when they appreciate difference, look to Christ in bridging between diverse groups and consider all peoples accountable to the character of Christ.

Posted by steve at 08:27 PM

Thursday, March 31, 2016

Letter to the editor March 31 2016

My recent letter to the editor of the Otago Daily Times has just been published! A little flag wave for justice. Ten days after submission, but still a point worth making.

The ODT (19 March) leads with the headline: “Camp site like ‘refugee camp.’” It quotes Brandon O’Callaghan comparing a Gibbston camping ground to a “Syrian refugee camp.”

The article mentions 200 people camping. The Za’atari refugee camp holds 83,000 refugees. The leading ODT photo shows twenty parked cars, with people relaxing on camping chairs. Syrian refugees walk, arriving at Za’atari desperate for food and water. 86% of Syrian refugees live below the poverty line, a far cry from the financial resources freedom campers require to navigate Aotearoa New Zealand.

In a short time, Dunedin City will welcome Syrian refugees. What will they make of Dunedin’s leading newspaper making such pronouncements about the realities they have experienced?

Freedom camping is a problem needing solving. Misleading headlines add more heat than light. Can I suggest the ODT do some fact checking in order to run headlines more accurate and compassionate.

Dr Stephen Taylor

Posted by steve at 03:05 PM

Tuesday, May 26, 2015

Big Eyes: a theological reflection (on the power of fundamentalisms!)

Monthly I publish a film review for Touchstone (the New Zealand Methodist magazine). Stretching back to 2005, some 90 plus films later, here is the review for May 2015, of Big Eyes.

Big Eyes

Big Eyes is a feel-good biographical drama, based on a true story, drawn from the life of contemporary American artist Margaret Keane. The title is a reference to Margaret’s approach to art, in which her subjects, mainly women and children, are painted with oversized eyes. While, it was a distinctive style that brought mainstream applause in San Francisco throughout the 1960s, behind the big eyes was a darker story that needs to be heard.

Big eyes are not only an approach to painting. They are also a posture. Two key scenes in the movie involve big eyes looking down the camera lens. In one, two males eye the paintings of Margaret and her husband Walter, debating their quality. This “big-eyed” scene sets up the early plot tensions, including the gatekeeping role of galleries and the patriarchal male gaze that would trap Margaret for much of her creative life.

In a second scene, toward the end of the movie, Margaret Keane eyes her art works. She is alone and this scene, in which pairs of women’s eyes gaze intensely, painfully at each other, artfully captures the big-eyed lies in which Margaret finds herself trapped.

Big-eyed is also a theological theme, a way to understand the movie’s portrayal of faith. As the movie reaches for its feel-good climax, Margaret finds herself lonely in Hawaii. She is befriended by door knocking Jehovah’s Witnesses. In a pivotal conversation, Margaret’s daughter (Madeline Arthur) asks the Jehovah’s Witnesses if their God is OK with suing.

The question results in the climatic court action, through which truth is told and justice enacted. It is a reminder of the ethics that result when one has faith in a “big-eyed” God who is understood as speaking up for the rights of the widow and orphan.

Director Tim Burton, his skills honed over forty movies (including Edward Scissorhands, Beetlejuice, Charlie and the Chocolate Factory and Alice in Wonderland), continues to showcase his movie-making skills. Big Eyes offers some lovely directorial moments, including the appearance of the actual artist, sitting on a park bench in the background, as Walter and Margaret first meet. It provides an ethical reminder that this story is being told with Margaret’s approval, unlike the web of lies spun around her by her first husband, Walter.

The script writing of Scott Alexander and Larry Karaszewksi offers some memorable dialogue. These include the multiple levels of irony in Margaret Keane’s statement, that the eyes are a window to the soul and Walter’s delighted cry, “We’ve sold out” at the end of another successful art show.

The movie, in dialogue, plot and character explores the moral complexities of art and celebrity.
Alongside the fine performances by Walter Keane (Christoph Waltz) and Margaret Keane (Amy Adams), Big Eyes provides a heartwarming, yet revealing, window into the soul of contemporary culture and an object lesson in the Christian affirmation that truth shall indeed set you free.

Rev Dr Steve Taylor is Principal at the Uniting College for Leadership and Theology, Adelaide. He is the author of The Out of Bounds Church? (Zondervan, 2005) and writes widely in areas of theology and popular culture, including regularly at www.emergentkiwi.org.nz.

Posted by steve at 07:31 PM