Category: influential reading material


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This week The Carmelite Centre has hosted a Symposium called: The Once and Future Reformation: The Way of the Spirit.  The Symposium, 500 years on from Luther event, offers an opportunity to talk about the current need for renewal and reformation today, in the churches and in the world. The Symposium was diverse, ecumenical, and imaginative. Three days of lectures, reflections and discussion on ways of learning from the past, of living in the present and of looking to the future.

I was invited to present a paper, it was titled: Streets, Seminary and Sacred: Expressions of Theological Animation and Activism in Victoria –  Thirty years on from the publication of Ched Myers’ Mark-as-manifesto text ‘Binding The Strongman’ this session will introduce some local current and legacy-influenced expressions of alternative radical discipleship and explore what this model has already and could yet offer for personal discipleship and broader church renewal through photos, stories, liturgy and lectionary.


 

 

I’d like to start by acknowledge that we gather on the land of which the Wurundjeri people have been custodians since immemorial – sharing and hearing stories of the Creator Spirit in this place.  We acknowledge our elders past, present and future.

Thank you for inviting me to share today out of the radical discipleship expression.  Swiss New Testament scholar Eduard Schweizer said: “discipleship is the only form in which faith in Jesus can exist.” Schweizers Australian student, Athol Gill’s, praxis-linked theological teaching, including Mark as a Manifesto for discipleship, animated church renewal movements across Australia in the 1970-80s – many here may have heard of the House of Freedom and the House of the Gentle Bunyip.

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A young Ched Myers carries this teaching back to the US and it influences his own community at Berkeley and presumably the study that produces the book “Binding the Strong Man” in 1988.  Although I have now read it myself I was fortunate enough to first be exposed to this idea of Mark as Manifesto by Marcus Curnow who managed, with Dave Fagg and drawing on the tradition of Quaker queries and advices to synthesise Myers 560-paged book into a single A4 page (there’s a copy here if anyone wants to have a look)

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I moved to Melbourne from Wellington, NZ in 2006 and started to attend an evening church service called Seeds based on this charism.  We met in a space called The Den on Little Collins St – which was and is still where the Youth & Schools team of Urban Seed operate from.

slide 4Urban Seed is an organisation that works with those who are homeless in Melbourne’s CBD –an outcome of discernment and response to Collins Street Baptist Church finding homeless people sleeping on their steps and seeking to ask, and answer, the question: “Who is my neighbour?”.

They invited young interns to move into the bslide 5uilding behind the church called Central House to engage these neighbours relationally. Jim Barr, Peter Chapman of Common Rule, Gordon Wild and Tim Costello ran various bible studies and seminar series reflecting on the work.

 

This radical model of hospitality and engagement is still practised now with Geoff and Sherry Maddock with their son Isaac who are currently living in.

 

 

Finding Seeds and Urban Seed slide 6was my first exposure to this lived expression of radical discipleship and the practice of the ideas of Street, Seminary and Sacred – that’s Ched’s language for the spheres of Christian expression: activism, education and church.

 

In Seeds we referred to these slide 7areas as Know, Grow and Go, they correlated to Urban Seeds areas of work: Street & Hospitality, Youth & Schools, Advocacy & Engagement

Jesus’ call to preach, heal and cast out…

and if I may presume perhaps the three threads of the Carmelites: stillness and silence, express and explore, embrace and act.

slide 8The bringing together of these ideas, or the power of what can happen in the space where these areas overlap is where I think radical discipleship happens.

 

 

 

The etymology of the word radical is from the Latin word radix meaning root. Ched refers to radical discipleship as an invitation to join the

“messianic movement of rebellion and restoration, of repentance and renewal, a “way out of no way”

In his book “Does God need the Church?” Gerhard Lohfink suggests:

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I’ve been fortunate enough to visit LA twice – living with Ched and his lovely wife Elaine Enns for a three month internship in 2012 and returning again for the Kinsler Institute in 2015 for two weeks and I found myself fascinated.

Ched believes there is a deepening gulf between these areas of Street, Seminary and Sacred as a result of a few factors:

  • Credentialing systems for theology students are set by the accrediting institution not the church
  • Professionalization means students need paid work to pay off student loans etc. and don’t always have the time or get given encouragement to engage in practical service to the poor or social movements
  • Regular church goers can be insulated from the insights of academics and the challenges and causes of activists
  • Faith-based activists can neglect disciplines of critical reflection – theological and political – of why they’re trying to change the world.

Ched believes these spheres are impoverished for being insulated from one another and says theological animation is key “to re-integrating the competencies of these alienated worlds of Christian witness”, believing that our focus instead should be in community formation, conscientization and capacity building in order to rehabilitate the church as a faith based movement of personal and social transformation. To provide some examples of what a re-integrated model might look like, I’m going to do an overlay now of a bible study series Ched did each morning of the Institute with some praxis examples from here in Melbourne and across Victoria.

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“Jesus came from Nazareth of Galilee and was baptised by John in the Jordan”

With this action Jesus was apprenticing himself to the peripheral, radical edge of his own tradition. The Jewish temple used water immersion for ritual purification after contact with the dead but this idea of baptism went beyond that.  Jesus could have walked three steps behind a rabbi, gone to a good school but instead he choose the camel hair and honey guy.

slide 12While integration might have been Collins Street Baptist Church’s original vision (I don’t know) by the time I arrived at Urban Seed both the evening Seeds church and Tuesday morning Credo Gathering spaces were operating as distinct faith-expression spaces for staff, volunteers and community members or “punters” to gather.

This work needed its own faith expression, it’s own language, it’s own liturgy… many songs, stories and prayers have come out of these spaces… the Seeds Sacred song, the Gospel of Vic (a version of Mark contextualised for the Australian context based on a work by Athol Gill and his students called “Fair Dinkum Mark”), the Credo Lord’s Prayer… which I invite you to say with me now: “as we were taught”.

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Illustration by Chris Booth https://ordinarytime.com.au

As residents moved out of Central House, some asked of themselves again:

“Who is my neighbour?”

People consciously decided to move into areas identified as among the lowest socio-economic/ disadvantaged: Norlane in Geelong, Long Gully in Bendigo and Footscray in the inner-west of the city.

Each of these areas had their own Seeds church community – usually having 10-12  members – and these separate communities came together a few times a year to covenant and retreat forming the Seeds network.

For many years, Urban Seed only started projects and had paid staff beyond the CBD in areas where Seeds Network groups were established.

 

Each of these groups elected to exist in marginalised areas. While each group discerned the expression of Know, Grow, Go in their area, responsive to the particular needs and context of their community and locality, all of them shared in common projects of neighbourhood hospitality whether community dinners, craft or breakfast clubs, wood fired pizzas…  all spaces like Urban Seed’s Credo cafe where people from all walks of life: lawyers and homeless, financial traders and addicts, Richmond and Collingwood supporters… preparing and sharing a meal around a common table… people of all faiths and none but for many of those “discipling” this eating and drinking together is their expression and practice of communion and church.

 

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slide 20Jesus isn’t just baptised in the Jordan but into the watershed.  We understand the Holy Spirit not to exist only in people but in creation and the land… the Holy Spirit descends like a dove into Jesus.  The Spirit drives Jesus into the wilderness. Jesus uses the water as a pulpit forming a natural amphitheatre, he uses farming parables, living vine and living water metaphors and calls us to ‘consider’ (learn from) the lilies. What does the land and creation have to teach us?

What are the stories specific to the places we live and what are the justice issues affecting our neighbours that the good news can offer hope for? Last month in Footscray we ran a Stations of the Cross walk for Easter – we call it the way of the Southern Cross because Aunty Doreen Wandin re-named Spencer St station this, as an intersection for bus, train, tram lines it’s where many paths connect that lead us home much as people navigated by constellations. Uncle Wanta Jampijinpa has preached on the correlation of the stars of the Southern Cross to the wounds on Jesus’ body.  At the Kinsler Institute, Bill Wylie Kellerman, United Methodist pastor and member of the Detroit Catholic Worker, ran a session saying that liturgy implicates. Undertaking activism on high holidays gives layers of meaning to the action. He said:

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What does it mean for us as Christians or people of any faith – in this time, this place, this context – to be mindful of and respond well to matters of justice from a position of this belief? Myers says:

“We need to reclaim scripture as
our most powerful weapon of resistance.
Stories are the best weapon we have”.

We wanted to localise this idea  here in Australia, the Indigenous Hospitality House (IHH) community shared their resource with us based on the work of Dr Norman Habel, the author of “Reconciliation: Searching for Australia’s Soul” which outlines the model for combining storytelling to action as a means for working towards right relationship between people and with the land…

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slide 23This year’s walk visited seven sites from our shared history looking at issues we all grapple with:

What does it mean for us to stand outside the home of Sally Russell Cooper and talk about recognition of Aboriginal sovereignty – a thirst that has not been quenched we are given natives to take bear home with us and plant symbolic of the hyssop branch and our commitment to work for recognition and relationship in this land.

We stand outside Centrelink – “Woman, here is your son” who are we called to care for? As a parent to a child however could you count some cost of the the debt of raising up that is our privilege.

slide 24Standing under the Welcome Arch built by the grateful Vietnamese business community, we think of next-coming waves of refugees and asylum seekers setting out praying: Into your hands I commit my spirit…

There is suffering in these events, and there are questions for us to grapple with.

As we hear the words of Christ on the cross, we ask what insight might his words spoken in pain tell us?

 

Continuing this idea of bible in one hand and newspaper in the other, Jon and Kim Cornfords work developing the Household Covenant bible study series, arising out of Ched’s book on Sabbath Economics and Matt Colwell’s followup Sabbath Economics: Household Practices, inspires minute incremental changes in the ways we consume that are based on biblical practices of stewardship and Sabbath and jubilee economics… from the way we see credit and debt, to growing, eating and preserving, seasonally and sustainably.

 

Introducing yourself as Jesus of Nazareth from Galilee is not dissimilar from saying “he’s a Yorta Yorta man from up Cummeragunja way”,  I’m living in Footscray by the Maribyrnong what does it mean for our discipleship to be placed within our locality and in relationship with the land?

 

 

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Urban Seed Credo Pain in the Arts program

“As it is written…” the land we live on is filled with stories – do you know them?

On the healing rites walk we told the story of deadly Aboriginal woman Sally Russell Cooper, of the transphobic attack on Starlady and her friends in Footscray, the tragic stories of Kirsty and Joan aliases used by a community lawyer talking about user-experiences at Centrelink for struggling families, the story of the Maria an asylum seeker from East Timor…

these stories aren’t ‘just’ political, they’re personal.  To be an active participant in restorative justice we need to know the problems of, and people directly experiencing, injustice.

What we know about Jesus birthplace is that it was a small village, about 4 miles (6.5kms) from Sepharus.   There was an uprising against the colonising occupation there and the Romans crushed Sepharus and enslaved everyone… Jesus would have been 10 years old when this happened.   Jesus and his Dad were tektons (labourers/carpenters/ construction workers) hired to help rebuild Sepharus… labouring under the bitterness of colonial occupation, this would shape your consciousness, this would have a huge impact… this is why context is so important. This is why story is so important. Jesus knows and quotes and draws on the history and experience of his people as relevant to speak into their current context and we need to do the same. The stories of Jordan, Israel and Egypt… for us might be the stories of a handful of dirt at Wave Hill, or the Franklin Dam that was never built…

slide 30People may well have heard of the Love Makes A Way movement of Christians engaging prayerfully and politically for the release, in particular of refugee and asylum seeking children, from detention.

What might be less known is that while some are participating in the action inside, others are participating outside: Keeping prayerful vigil, bearing witness, supplying snacks and singing.  There is a Love Makes a Way songbook – as this group was looking for inspiration they turned to the Freedom Songs of the civil rights movement.  Ched calls us to “sing about it until it can realised” and these songs call us into a place a freedom and hope that we will all “sit at the welcome table one of these days”  together.

This is a story we identified with and apprenticed ourselves to and “As I go down to the river to pray…” becomes “As I go down to Bill’s [Shortens] office to pray, welcome the refugee, let them stay” or “Were you there when they crucified my Lord?” becomes “Were you there when they turned the boats away?”

Drawing on the style we progressed to writing our own  songs, and also asking ourselves whose are the local prophetic voices calling for change and Leunigs writing came to mind “Love is born… in the most unlikely place” (round), these are words we want to believe in these times.  Will you stand and sing them with me?

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Who are the writers in our context who are crying out for justice?  Whose stories do we make time to listen to? What stories and traditions will you apprentice yourself to?

-ooOoo-

Jesus was an apprentice, a disciple of kingdom, land and story… scripture study informed his political and theological practice. Our scripture study should inform our political and theological practice.

The Kinsler Institute in 2015 was called “40/60/100”: A celebration of radical discipleship – closely echoing the numbers of the surprising yield of seed in good soil in Jesus’ Parable of the Sower (Mk 4:8). But for this particular Institute, they alluded to two milestones that we were celebrating: Ched Myers’ 60th birthday, and his 40 years in the radical discipleship movement, those two numbers add up to 100—which is how many folks they were hoping would show up to join the festivities…. there were more than that: activists, academics and preachers – yes – but artists, liturgists, poets, practitioners, organic farmers, the undocumented, money lenders, elders and babies, from across America and across a breadth of faith expressions… I can’t idealise these models of community  – The House of the Gentle Bunyip didn’t last, Ched’s community at Berkeley didn’t last, the Seeds Network has not lasted what can’t be denied is that some expressions of the radical discipleship model continue to spring up – and, I think, are producing a surprising yield of seed.

Jokingly referring to the Institute as a clusterfest in his closing remarks on the last day Ched noted that when the people are gathered it should always feel part birthday party, part conference, part church, part action planning meeting… I hope I’ve been able to give you some small sense of this today. I want to close by saying to all of you the benediction we used in my Seeds community:

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Rubem Alves tells a story of a spider, safe and happy over empty space – building her house – no hesitation and with precision. Fragile yet perfect, symmetrical, beautiful, fit to its purpose.     “…I did not see her first move, the move which was the beginning of the web, the leap into the void…” (p.3)

What the spider needs to fulfil her intention is within her body. “Her body knows, her body remembers. But we have forgotten it.” (p.4)

Rubem Alves tells a story of a boy who found the body of a dead man
washed up on the edge of a seaside village.

There is only one thing to do with the dead: they must be buried.

In that village it was the custom for the women to prepare the dead for burial,
so the women began to clean the body in preparation for the funeral.
As they did, the women began to talk and
ponder about the dead stranger.

He was tall… and would have had to duck his head to enter their houses.
His voice… was it like a whisper or like thunder.
His hands… they were big. Did they play with children
or sail the seas or know how to caress and embrace a woman’s body.

The women laughed
“and were surprised as they realised that the funeral had become resurrection:
a moment in their flesh, dreams, long believed to be dead,
returning… their bodies alive again”. (p.24)

The husbands, waiting outside, and watching what was happening,
became jealous of the drowned man
as they realised he had power which they did not have.

And they thought about the dreams they had never had…

Alves ends this part of the story by telling that they finally buried the dead man.
But the village was never the same again.

“The dead man did not say one single word.
He was full of silence.
And his silence was the space of remembrance.
His dead body was full of their lost memories…” (p.31)

“Hoc est corpus meum. This is the bit of my flesh which became alive again by the power of the silence of this dead man…

What are we without the help of that which does not exist? – Valerie”  (p.35)

Acts 17:22-31

Then Paul stood in front of the Areopagus and said, “Athenians, I see how extremely religious you are in every way. For as I went through the city and looked carefully at the objects of your worship, I found among them an altar with the inscription, ‘To an unknown god.’ What therefore you worship as unknown, this I proclaim to you. The God who made the world and everything in it, he who is Lord of heaven and earth, does not live in shrines made by human hands, nor is he served by human hands, as though he needed anything, since he himself gives to all mortals life and breath and all things. From one ancestor he made all nations to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live, so that they would search for God and perhaps grope for him and find him—though indeed he is not far from each one of us. For ‘In him we live and move and have our being’; as even some of your own poets have said, ‘For we too are his offspring.’

Since we are God’s offspring, we ought not to think that the deity is like gold, or silver, or stone, an image formed by the art and imagination of mortals. While God has overlooked the times of human ignorance, now he commands all people everywhere to repent, because he has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead.”

(NRSV)

Reading 1: (Read through twice) What word or passage touches/speaks to you?

Reading 2: How does this word/passage touch your life/experience?

Reading 3: How are we called into being/doing by this word/passage?

 

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Panel: Nayuka Gorrie, Areej Nur, Meelee Soorkia, Namila Benson

 

I wrote a book. It brought together other women like me.
I was not ‘other’ anymore.

Meelee Sorkia

Those pink pussy beanies at the Women’s March,
as a black, trans, feminist – what is my “in”?
White women can assume they’re your ally
but I might identify with other labels more.

Nayuka Gorrie

There is such silencing and erasure of women of colour.
Constantly thinking about ‘how do I put myself forward’ in a space?

Namila Benson

There a tenets of of feminism that are important.  Living that and being active in it is really important. We need paid opportunities, spaces that are ‘ours’ to help others out – support, build up, encourage other women of colour. Building and supporting other women in my community is my priority. I’m not interested in helping white women.

Areej Nur

Do the work.  What role do you have?
What opportunities do you have that other women don’t?
Please be self aware.

Meelee Sorkia

Just listening instead of defensive, derailing, silencing. Take up the generous labour of being in the space. Take advantage of the chance to learn something. Know your place. That’s it: Listening and give space. It’s fatiguing [to keep explaining].

Namila Benson

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Panel: Chi Vu, Amos Gebhardt, Candy Bowers, Lisa French

Writers are men, Directors are men. I realised ‘That’s where the influence is’. No one asked me to audition for those roles… I had to write my own where black characters are at the centre – not “other” or sidelined… sick of the male storyline, had it for 100 years, can we hear 100 years of women’s stories now?

Candy Bowers

Have to resist the ‘gaze’.  Hollywood is the value-driver of who we are to love, to empathise with, who to victimise, who to villainise… there’s a distance from male/female to this non-conforming space. You can have a binary conversation about art-making. Alternative gaze: all women, women of colour, all oppressed by these stories… perspective as an artist is gender fluid.

Amos Gebhardt

I’m Vietnamese. I was born here but Vietnamese is my first language.  I was thinking and dreaming in Vietnamese until I was 12.  I’m bilingual, not two monolingual languages in one person.

Chi Vu

We know the tropes of the male gaze. Their product and process… set, thinking, psychology… very fast. That’s male. It would be great to see something more embodied, with more emotionality, given space.

Amos Gebhardt

Female gaze can be a starting point – not codifed though – but to open space for exploring other view points. Where there is a minor character we are invited to dislike, someone else liking them draws you closer to them… the audience member flips perspective.  The “alternative gaze” is not a fixed gaze but fluid.

Chi Vu

Of those coming through NADA 90% are white.
How do we create beyond our colonisation?
We’re yet to see the fullness of what’s possible.

Candy Bowers

I know this movie was directed by a woman because my emotions are being prioritised over what’s getting done.

Lisa French

When we create new worlds we can create safety. [eg. sci-fi/fantasy]
Allows space to take greater aesthetic risk – culture, gender, etc…

Chi Vu

This  is what success looks like: I’m the only black woman in the room.  Wardrobe can’t do my hair and makeup. We need cultural safety and support.  I need people expert in ‘me’ around me.
When it’s there… feel more free.

Candy Bowers

Language exists in a moment.  Not forever.
Female and Asian… don’t always want that label.

Chi Vu

Feel held if filmmaker is listening.
Spiritual dimension and depth of characters on screen.

Amos Gebhardt

Fear and freedom.  We’re all trying to get a gold star.
It’s a risk to try something new. In the end the final panel is 4 white men.  Don’t want to have to try and impress them anymore.
Activism is built into the struggle.

Candy Bowers

There are different well-worn roads, the Hollywood Highway.
Going a different way there can be a small or no path.
It takes longer. There is no one around you.
If you’re lucky, you might meet someone else stumbling around,
then it might go faster. It takes courage to go off the path.

Chi Vu

The female gaze is the collection of all other gazes.

Lisa French

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Panel: Kath Duncan, Hannah Murphy-Walsh, Pauline Ventuna
and Jax Jacki Brown

 

The assumption that people with “disability” need help doesn’t allow for mutuality. Just like everyone else there are all kinds of relationships and power exchanges – ours just might be more obvious.

Jax Jacki Brown

I became a wheelchair user at 14.
Learned at the Rehabilitation Hospital about independence,
being able to direct your own care) is tied to adulthood.
Losing physical ability means becoming infantilised.
Affects our ability to be able give to society
and whether society values that.

Pauline Vetuna

It’s bullshit. Not an idea we need to address.
Need other human beings, need agency… everyone does.

Hannah Murphy-Walsh

I’m comfortable with the word ‘disability’ and identifying with it but it took time.  Acquired injury stigma was an internalised stigma.
Disabled people are marginalised externally
being disabled is not the problem but all the shit that comes with it.

Pauline Vetuna

Societal space see us as tragic or inspirational – we don’t get to be full human beings.

Jax Jacki Brown

When dependence is seen as bad then
independence is seen as good – we need interdependence.

Kath Duncan

With my cultural background I just ‘get it’.  Independence is also a myth, not just dependence. Independence is valorised e.g. paid work, not seen as contributing.

Pauline Ventuna

People assume we can’t/don’t contribute in meaningful ways.  We’re seen as less than other people.  People assume my partner must do all these things for me but we work it out… negotiate like any other relationship.

Jax Jacki Brown

Agency gives us the right t withdraw as well as the right to contribute.  I’m very dependent, rely on my friends for everything.  I have something to give, so do they.  We don’t get lost in the bottom line.  Slow down. Recognise. Make a human connection.

Hannah Murphy-Walsh

A user-based system is best for the strongest advocates, everyone else falls through the cracks… as much faith in the NDIS as any other government scheme.

Hannah Murphy-Walsh

If the choices are infiltrate or dismantle I’m a ‘dismantler’. I don’t see this as an individual problem but a human rights issue.

Jax Jacki Brown

We need to shift the way people see disability.
I still have to point out blind spots to my own community.
We need to manage ableism the same way we manage racism.

Pauline Ventuna

The standard needs to be universal access –
a change for one is a change for the group –
makes it better for everybody.

Jax Jacki Brown

The conflict across abilities is unnecessary –
adaptations can be ignored or used.
We all move through and take up space differently.

Kath Duncan

The idea of ‘needing to be fixed’ (influences of society and culture) – body or mind is a bad starting point.  Meeting their perspective of normal and being as close to normal as you can.

Jax Jacki Brown

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JUDE KELLY

My grandmother did two things for me: let me use teatowels as costumes (we had no dress-up box) and encouraged my singing… she taught me that I was entitled to dreams and hopes and that those hopes and dreams were valid.

What have we done to make the
umbilical cord of history so thin?
[of voice/story]

We have a WOW because we want to celebrate what women are doing.
It starts with a “Think In” – what does WOW look like where you are?
They are a network of caring.  Two things you can say about women:
they are tired and they’re frightened.

When Somaliland’s First Lady wanted to
build a maternity hospital
the builders said they didn’t have time.
She answered: “Teach me to make a brick”.

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HANA ASSAFIRI

Social justice is not discretionary.

The future is ours to make.

Intersectionality is embodied in the margins.
Social context, empowerment, employment and education
are where social change meets intersectionality in a practical way.

Where we feel an intuitive connection
we have an intuitive intelligence. We need
to back ourselves on what we feel and what we know.

Communities are strengthened through diversity.

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MARIA KATSONIS

“We tell ourselves stories in order to live” – Joan Didion

I have to be authentic to who I am.

The nature of my ambition has changed.
I believe in the power of one to affect social change.

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TANIA CANAS

We are theory and theory is ours.
Arts, politics… theory is everyday life.

Education in Australia separated self and theory.  
Theory became externalised from the body.
It went from everywhere to nowhere.
Not ‘by us’ but ‘to us’. Not changing, but static.
Institution imposed a hierarchy of knowledge.
The indigenous people of Central America knew  astrology, geography, how to make chocolate.  They wrote in hieroglyphics and were writers, philosophers, theorists… there has been a genocide of knowledge = epistemicide.
They have colonised not just our bodies but our minds.

In my culture, cooking is at the centre of community.
With white feminism – I didn’t want to learn my mother’s cooking.
Now I am looking to bruja feminism, because the white feminism didn’t
acknowledge my ancestors, my mother or the role of hospitality as resistance – my mother cooked for the group that met at the house.

Not buried, didn’t die, not lost –
these ways of knowing are resistance.

It’s not known or recognised how strong women of colour are.
You will be marginalised: you need to ask:
will I notice, will I do something?

It’s hard. That’s why we need you to be there.

Research is embodied.  We write struggle.
When we theorise, we write with our bodies.
To write/use a theory, you need to embody it. Resist epistemicide.  
You write and exist in the in-between. Don’t lose yourself.

 

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I went to the angel and asked him to give me the little scroll.
He said to me, ‘Take it, and eat it.’
Rev 10.9

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ELAINE BROWN

There is no such thing as a part-time revolution.

We’re not here for black liberation but for all liberation.

We didn’t come here for a better life,
or religious freedom [like migrants to US],
we came kicking and screaming.

We provided the conditions for people to bring about the revolution –
gave them free education, a free breakfast, access to a free clinic…
they have the human right to food, to health care –
we gave them the experience of something worth fighting for.

Are we breaking the glass ceiling to be oppressors ourselves?!
No. We have a common enemy.
Can’t see ourselves in competition with anyone else.
What is our agenda as women?
To find solidarity with the others who are suppressed.

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PAOLA BALLA

Learn how to situate yourself.

Do not let your feminism drive your racism.

Mind and heart, mine is a matriarchal tradition – 
you experience yourself as a part of others.

Activism is radical self-care.
It is a form of activism to thrive, not just survive.
Art is not living but living can be art.

“The world will crumble one day.
It’s ok. We know how to be poor.
We know how to live without electricity…”
– Rosie Egan

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NAYUKA GORRIE

(of WOW/speakers)
To see your reality reflected back you.
Very powerful.

How much of my gender came out of a book? A ship?
The convent that beat my grandmother?
We need to consider: how is gender colonised?

Your black body is never quite yours in this country.
Hyper-sexualised vs. not attractive at all. Strong vs. not strong at all.
Used for labour (work) vs. in labour (baby)
A shaved head means either a Britney melt down (dysfunctional)
vs. fundraising for cancer (held up as a role model) –
What other personal reclamations can I make of my own body?

Keep this flesh vessel tight [runs regularly].
Doing well is resistance.

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