Category: influential reading material


4 – 5 August 2017, the Australian Collaborators in Feminist Theologies curated a symposium to explore feminist theological perspectives on dialogue, disagreement and conflict, as well as the intersections of theology with ethnicity, race, and cultural “norms”. Welcoming international keynote speakers M. Shawn Copeland (Boston College, Boston), Ruth Duck and Cynthia Wilson (both Garrett-Evangelical Theological Seminary, Chicago). 

IMG_8002

Questions, Connections and Stories – Ruth Duck

Womb of life, and source of being, home of every restless heart,
in your arms the world’s awakened; you have loved us from the start.
We, you children, gather ’round you, at the table you prepare.
Sharing stories, tears and laughter, we are nurtured by your care.

(Chalice Hymnal, 1995 Ruth Duck)

Many women clergy are part time – is that our of necessity or by choice?

Invited to share our gifts with the church but not invited into leadership and planning.

Sugar-coated feminism unites people by choosing to ignore our differences. Are woman respecting one another in their diversity? How can we share a position on issues without marginalising one another?

Been re-writing hymns since 1974, need to be wary of use of language e.g. using light (good) and dark (bad) > this language reinforces racial stereotypes.  Need to be using accessible and expansive language.  Not just male or female but neither like living water, bread, vine….

Galatians:  27 for all of you who were baptized into Christ have clothed yourselves with Christ. 28 There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.

Lead on, O cloud of Presence, the exodus is come,
in wilderness and desert our tribe shall make its home.
Our slavery left behind us, new hopes within us grow.
We seek the land of promise where milk and honey flow.

(The Faith We Sing Hymnal, Ruth Duck ref: Exod. 13:21-22)

 

“Being ordained and finding a job are two different things”
– Bryan Cones

“A woman in leadership is not necessarily a feminist in leadership”
– Stephen Burns

 

At the table of Christa – Nicola Slee

The women do not serve
but are served

The children are not silent
but chatter

The menfolk do not dominate
but co-operate

The animals are not shussed away
but are welcomed

At the table of Christa

There is no seat of honour
for all are honoured

There is no etiquette
except for the performance of grace

There is no dress code
except the garments of honesty

There is no fine cuisine
other than the bread of justice…. (cont.)

WELCOME TO HER TABLE

IMG_8011

“Why don’t you call him your husband?” Negotiating the Heteronorm – Bryan Cones

In a parallel reading of the Witnessing and Blessing of a Lifelong Covenant (same-sex civil union) and the Celebration and Blessing of a Marriage  in the Episcopal tradition we see differences in the rubrics (instructional notes), spoken words, and bible readings selected.

  • erasing gender from language also erases hierarchy
  • same-sex couple recognised as arriving as a couple/unit rather than starting the liturgy as individuals who are brought together but the rite e.g. compare: do you take this man/woman to be your husband/wife vs. I [name] take you [name]
  • taking or giving language? e.g. compare “do you take…” language vs. “I [name] give myself to you [name]”
  • Hetero weddings use Genesis or Mark reading; Covenant Blessing uses Ruth or Samuel.

What are some of the implications of the differences?

Wedding symbolising Christ with Church.  Return to Creation – brought together by God, made by God, seen as “good” by God. None of that in the Covenant Blessing but instead Trinity readings – work in the world and perfect communion.

Is this version equivalency or equality? Relationship not treated the same by theology or text.  Changes to the gendered language has impacted the liturgical theology.  Different, competing (?!) theological accounts.

Biblically “covenant” not helpful language as it has usually followed some punishment/ judgement (Hosea, Jeremiah, Ezekiel…).

A relationship is already present and active – church ritual recognises and affirms what’s already there.

Missed an opportunity to have one liturgy.  A liturgy should be written recognising all types of households and relationships and families that are currently being erased.

Like the Catholic approach of couple marrying themselves to each other but others witness… helpful to have resources to offer but not to impose them I think.

IMG_7999

‘You don’t understand me’: Serena Williams, Christology, and non-identity – Janice McRandal

Between tennis, race, her gender… we don’t see Serena in the fullness of her humanity. We hold her up to an ideal of personhood and she becomes a series of failures of conform.

Born 6 September 1981 in Compton, Serena has 23 Grand Slam titles and is one of the greatest sportsman of all time. She is seen as both hypersexual and hypermuscular.

People of colour are seen to have “natural ability” whereas white people are considered as being intelligent and working hard.

Serena disrupts narrative. A commentator calls her a “crusader” and she responds:

“Nah, I’m just doing me.”

Another interview ends…

“You don’t understand me.”

Theology is trying to understand (perhaps proscribe?) the personhood of Christ… but we need to let Jesus move not be locked in. Jesus can, and does, say: “You do not understand me.” e.g. WWJD bracelets lock in ‘rules’ about what that looks like with non-normative standards… this creates exclusion.  This is a commodification of Jesus. Which Jesus do you buy/sell? Once you make something a commodity you will want to measure it’s productivity and see a return on investment.

Disciple-driven sublimation          vs.          Christology of non-identity

Not a timeless call but relationality… Knowing here and now.  This gives us multiplicity instead of a single discourse. We need to de-economise theology from capitalism.

Unknowing is a dispossessing that remembers and forgets.

IMG_8007

Poem: Listen (I lost my voice again today) – Talitha Fraser

“Why the Body Matters: Feminism and Christian Faith” – Shawn Copeland

Theology is worrying about what God worries about – God worries about the world that is broken.

The terms body, feminist, and Christian have many diverse meanings and understandings.  Also, imperatives, involved in a period and a context. Symbols that point to what is visible and invisible. Gender, race, sexuality become concrete in the body. The body is us but there is more to you and more to me. SImilar but different. SPirit and body are not separate but one. We need embodiment and engagement and communion with other embodied selves.

There are physical and social layers of meaning to gender, sex and sexuality.  Meaning and worth are allocated externally to our bodies through sex, gender, sexuality. The transcendence of men is an ideology.  God makes the earth… Creature. ALL created matter very good. This is contextual theology.

Jesus had gender, sex, race… existed within the social morays of his time and transcends these. Feminism is not monolithic but pluralist. Where bodies matter… eucharist matters.

We need to live in a humble praxis of solidarity
with the bodies piled up.

Race

Statements such as “racism did not exist in the US before Obama” silences and makes invisible.

Having no race then can also therefore mean no identity > race matters SO much.  When race is considered an objective condition intelligence is seen as fixed and hereditary.  When one is equal to one’s race your identity becomes “fixed”. This tramples on personhood and experience. Racial formation (or deform-ation) is organised around a society of oppression.  Knowing race becomes crucial to “knowing” relationships – how to relate to and treat people. Are you black or brown? Chinese or Vietnamese? Once I can categorise your identity I will know how to treat and talk to you.

Sex and Gender

There is a disconnect between our body and our identity. Became medical.  Sex is biological and our gender is subject to socio-normative treatment/behaviour.  There are differences amongst women… what about class, race, sexual orientation…?  You can be dually discriminated.  Plurality of discourse can be disruptive.

Ref: Judith Butler, Gender Trouble: Feminism and the Subversion of Identity

Eucharist

Love forms one body with our body. Joined with the eternal transcendent. Solidarity is the incarnation of Christian love. Standing with the other in their otherness.

Owe the wealth and privilege we have to exploitation, massacre, death, slavery… we need to acknowledge the humanness of the other. Even if we suffer rejection or loss.

Solidarity must always affirm life.

Christianity

Stand beside/join with others. Because you are the body of Christ. It is your mystery that lies behind the altar. Our gendered, raced, sexed bodies are one in eucharist. Our ceremonies – we must give as as well as receive.

Be what you receive.

Incarnation means loving others.

political theology > systemic theology. What does it look like to do communion in Baltimore or Ferguson, Missouri (#blacklivesmatter). Not just “All that we have” but “ALL that we have” How can I express myself without my hands, my voice, my body…?! My body is not an illusion. Our body has to be part of our spirituality. It’s what sops us being all-spirit.  Ordinary and extraordinary that.  We are given and embodied example (enfleshed) of what that looks like lived out. [Christ].

Ref: Susan Griffin, Woman and Nature: The Roaring Inside Her

Q+A

Latin ‘procure’ meant ‘care for’ NOT ‘acquire’

Multiculturalism – honour diversity and richness without “smushedness”. Individuality and interculturality – no domination/subjugation to make alike.

How? Engage, encounter, serious conversation, humility… not acquire or appropriate.  Can’t pick up the cultural mores but you can learn. The Word is being made flesh now.  It’s about being filled with divine breath and living that out.

slide-1.jpg

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.

slide-2-e1495848626843.jpg

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)

slide 3

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:

slide 9

slide 10

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.

slide-11-e1495850548973.jpg

“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”.

slide 13

slide 14

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.

 

slide 19

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:

slide 21

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…

slide 22

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?

 

 

slide 28

slide 29

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?

slide 31

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:

slide 32

IMG_6845IMG_6846IMG_6847

IMG_6398

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?

 

IMG_6439

God said: Let the dark be dark.
Let the stars shine properly.
And let darkness with no stars
heal the damage caused by light.
Men said: Let there be light all
night through, where there is no-one
much or no-one at all, let
the gathered haze from street-lamps,
undying brand-names, full-blaze
unpopulated windows
stain the undersides of clouds
even when nights are cloudless.
God said: Light itself needs rest.
Some things are best seen, unseen,
in darkness unhindered by
Great Light. Me, for example.

Robin Fulton Macpherson

IMG_6304

“The idea that we live life in a straight line, like a story, seems to me to be increasingly absurd and, more than anything, a kind of intellectual convenience. I feel that the events in our lives are like a series of bells being struck and the vibrations spread outwards, affecting everything, our present, and our futures, of course, but our past as well. Everything is changing and vibrating and in flux.” 

 

In a rare interview since the death of his 15-year-old son, the singer reveals his struggle to write and reconnect with the world after the tragedy.

IMG_5622

April 2017 Refugee Action Collective Forum: [from left] Aziz from Manus (Skype), S. Ravi Nagaveeran (Nauru), Lucy Honan (Refugee Action Collective), Lynne Elworthy (Nurse)


 

Replaced my name with a number. Don’t want to leave our country if we can live free.  Men risk journey in the deep water.  Carried lots of dream seeds with me and now I have none. Last four days… no water and no food.  No life, no food and no hope.

We are not here to steal. We are not Captain Cook. Save their life in the water and killing them on the land. 29 April he died [friend set himself on fire]. Keep faith and don’t lose hope.  This morning I thought: “I want to kill myself.” I am nothing here.

Knock the back door, they didn’t break the door, they couldn’t find their way to the front door. We never wants to come to Australia only want to come free… to gets out of this hell… this human dumping ground.

I used my time writing, dreaming, giving good things… we are not your enemies. Call us – we are your neighbours, call us we are your friends, together we can make Australia great.

I still have to say my boat arrival number now. [not known by his name]

~Ravi


 

Activist – gives me a power, a strength, to have have that.

Australian Guantanamo Bay.
Name and codes that they are using are the same.
Now is the time for all Australians to know what is going on there.

Oct 2013: There was shooting, gates were open.
Staff who are paid to protect us ran away…
in this instance their job was to “take care of ourselves first”
We did not know if it was a drill, practice or something else.

April 2017: Someone from the local defense force, drunk, came to where
we were playing sport. We told him: “Go away”.
Two hours later there was firing at every angle on the centre.

We had enough suffering. We had enough human rights violations. Human beings like you but dehumanise you.  I don’t want much – shelter and some chance to live free.

Doors impregnable.  Only one option left: Risk life on the oceans…
survive = hero, drown = feed the fish. At least your soul is at peace.
Not heroes… criminals.
But if you look at the conditions for criminals in Australia
they are treated better than we are.
Our rights have been taken away.
My name has been taken away that my parents gave me. I’m am QNK002.

People need to know the truth.
We need people to write. Be one voice to fight for this policy.
We never forget. We very proud. We pray for you day and night to have the strength and the power for this policy to change.  For the day we can get our freedoms.

~ Aziz


 

[in response to Peter’s Duttons account of a child being brought into the Manus detention Centre]

One gate… another gatehouse… another gatehouse…
no one can go in that isn’t staff or a refugee.
“Walk of shame”

“What crime did I do to put me in jail for four years?”
Australia’s criminal system is for guilty people. Refugees have done nothing.  If an Australian prisoner is sick they get seen at a clinic > ambulance > hospital > ambulance > another hospital. On Manus – need a rubber stamp to get off Manus and it doesn’t come in time. Australian prisoners get visitors… see family.  On Manus no one comes unless working with refugees.

Built 2 new prisons on Manus. Spent billions to keep them on Manus. “Mum, if you want people to listen to you talk about the men on Manus you have to talk to their pockets.

No money, no papers, no place to go.
It’s a cage, a concrete cage.
No toilets, no water, no beds, no blankets.

Waste – serving no useful purpose. So much talent in there. COuld have worked, Australia could have something useful for the money they have spent. Really good sportsmen, rep Australia in weightlifting, Socceroos, cricket – this is the time they would be developing that talent that they’re wasting.

I knew it would be in the article but not that I’d be named. I wasn’t being brave I was just speaking what was in my heart.
{Aren’t you afraid of going to jail?}
My kids are growing up. I’m old enough. What difference does it make?

~ Lynne


 

IHMS left Manus? Still here. Three weeks ago, big problem, with no warning stopped working. Had problem with Health MInister of PNG – refused to renew contract. IHMS didn’t hand over all the files.  “What sort of medicine are you taking?”  We don’t know the names… nervous… I’m the patient… I don’t know.  Contract renewed for 3 months until the end of June – after that we don’t know, especially with medical files.  Could get ‘lost’ we don’t know. Not good health cover. System designed to hurt you mentally, physically… “Send a message… send you back…” mosquito bite like a ball (panadol and water), headaches (panadol and water), diarrhea (panadol and water), back ache (panadol and water)… we have these where we come from but we didn’t know it could fix everything! What we suffer from? Negligence. Like Faisal, every 3 days for 6 months I write for him. No trust, interpreter not interpreting everything.  Kicked out. “You’re not sick. Please stop coming here. Sick and tired of seeing your complaint coming every day”. Faisal asks community for help. [petition] …more than half the community signed. Taken to isolation. “If anything happens to me, take care of my kids. I’m going to that place. I don’t know what will happen there.” Two days later, heard he had passed away. IHMS designed to destroy us mentally and physically by the system.

~ Aziz


 

Magic panadol? Super water?
Let me know where to get that.

~ Ravi


 

No paper trail on the computer.
Nursing someone to get better to go back to Nauru – what role can the unions play?
Not sign discharge papers? Sent back 24-hours later.
Most unethical situation I have ever been in.
Told: “You’re  earning your money out of our blood.”
You would go there as a volunteer if you were allowed but you’re not.
You have to get paid to get in.

The Australian population doesn’t want to believe you’re telling the truth. Need doctors and nurses who have established trust to use their platform to advocate.

Despite everything these men are standing tall, standing straight.
Superhuman resiliency – respect to the men, past and present.

~Lynn

 

Tags: , , , , , ,
Comment

Feminism… Well This Is Awkward (WOW): #Snippetgood (2)

IMG_4684

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

IMG_4655

The Female Gaze of Film and Stage (WOW): #Snippetgood (3)

 

IMG_4660

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

IMG_4672

The Dependency Myth (WOW): #Snippetgood (4)

IMG_4662

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

Blog at WordPress.com.
[ Back to top ]