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Developed by
Katja Heidemanns, Institute of Missiology Missio, Aachen/Germany
Annalet van Schalkwyk, Dept of Missiology/Faculty of Theology and Biblical Religions UNISA, Pretoria/South Africa
How to deal with difference? Creating new paradigms of mission from the perspective of women in a postcolonial world.
For some time now, an increase in relevant studies in mission history has opened our eyes to women’s commitment to mission work, both in Roman Catholic and Protestant churches. Often the influential role of women missionaries as Gospel bearers (Robert 2002a) and the various ways they have enacted vocation have been brought to light by women who themselves have begun exploring into the lives and witnesses of the women in their respective mission societies and churches searching for traces of gendered traditions of mission theory. Still Dana Robert is right when she asserts: “Despite their precedents in Scripture, Christian tradition, and their role in the expansion of Christianity over the last century, the issues around women in mission remain neglected and misunderstood in the churches today. In missiological reflection on such issues as church growth, and contextualization, little attention is paid to the mission theories and contributions of women.” (Robert 2002b : 2) Particularly missiological reflection from the perspective of women’s theology or feminist theology has been hardly taken note of within the wider missiological community. Recently, several research projects have been conducted to bring missiology into dialogue with gender analysis and reflection. In 2001/2002, Prof. Dr. Christine Lienemann, Faculty of Theology, Chair for Missiology and Ecumenics, Basel University, carried out a Graduate Course on "Gender Differences and the Hermeneutics of the Other in Missiology" addressing scholars, particularly women, who are specialized in the field of "Women / Gender and Mission". The course comprised a three-day symposium, 28th - 30th January 2002, with lectures given by invited experts, as well as follow-up workshops where participants presented their research in order to benefit from the responses of specialists and their colleagues (Walz / Lienemann / Strahm 2003). In 2002 also, Aruna Gnanadason from the WCC initiated an international and interdenominational study process on women and mission in order to provide an urgently needed forum of exchange and research for women missionaries and scholars. Part of the process was a seminar held at Bossey Ecumenical Institute, 4th - 10th June 2003, which brought together more than 50 women from different contexts of the Southern and Northern hemisphere. One of the intentions of this long-running study process is to prepare substantial contributions to the next World Conference on Mission and Evangelism to be held in 2005, and to the Assembly of the WCC in 2006.
The following research project which will keep going the process of the “Women in Mission”-Interest Group at the Xth International Conference in South Africa, is a further contribution towards this necessary process. It not only identifies missiological questions that merit further investigation but aims at bringing together a great variety of voices ranging from evangelical to pluralist in order to promote reflection on the meaning of mission from the diverse perspectives of women living and witnessing their faith in a postcolonial world.
A brief analysis
Various and diverging forms of women’s theology are practised in various parts of the world - North, South, East and West. Feminist/womanist consciousness as it relates to theology and the study of religion has been growing since the inception of the women’s movement in the 1960's.[1] Yet, the solidarity between women’s movements and women’s theologies from different parts of the world have not been as strong as hoped in the initial phases of “sisterhood” feminism. The complexities of, and the differences between women’s experiences in various parts of the world - also in terms of women’s experiences of the Christian faith and other religious movements - have become apparent worldwide.
The various women’s movements and the concomitant endeavours in the study of theology and religion came across the same realities as the rest of the world in what can be termed the “new world order”. After the demise of the cold war tensions, new forms of capitalism and neocolonialism/neo-imperialism have gripped the world community on a global scale, while more regional forms of political conflict and economic disaster have gripped local populations in their daily toil. To put it bluntly, those in power are still fighting over the power agendas of the world while particularly women still have to grapple, together with the rest of the population, with the results of these fights. At the same time, women themselves are divided by differences in terms of ‘race’, class, culture, religion, nationality, history, allegiance to mainline (read: male) political agendas on international and national level, life experience, life expectations, and so forth. The utopia of the women’s theological movement, as described in Letty Russell’s well-known metaphor of “the household of God”, is still not with us - not even in the relationships between women activists and scholars on a regional and global level. Women still face differences and “otherness” to such an extent that the little we share, is diminished and overshadowed by these differences.
In general terms, this world-wide situation raises the question to ecumenical women theologians and women of faith if there are ways of overcoming these differences among women - in terms of access to power and privilege as well as in terms of cultural and ecclesial contexts - and to create dialogue, understanding, relationality and non-dominating collaboration among women theologians from different contexts.
The question is, as Aruna Gnanadason aptly pointed out on the occasion of a World Council of Churches meeting on “Women in Mission” in February 2002: “How can we face the truth about the past and collaborate as women, for the present and the future, crossing any divides in a creative and respectful way.”
From a missiological perspective, however, this situation must be reflected in the light of the theological understanding and conviction that the mission of the church, derived from its participation in God’s mission, is to participate in the work of the Spirit who gathers the diversity of humans into one body, thus breaking the barriers of class, ‘race’, gender and culture. How can we credibly communicate God's gift of reconciliation in Christ in a world where the dominant politics of difference, also within the churches, devastates the lives of so many human beings by labelling them, their culture or religion as “other”? How can we as women of faith under these circumstances search for new non-dualistic mission paradigms which allow us to work together against all forms of oppression and be agents of healing and empowerment?
What is asked for is a theologically grounded vision of mission that is reflective of and informed by the various contexts of women’s concrete life experiences and gives adequate answers to the challenges posed by the above mentioned past and present fractures and divisions, a vision that enables us to overcome these divisions in favour of liberating interdependence, to achieve unity in diversity and to strengthen our common witness in today's world.
In the light of this brief analysis, the theme of the XIth International Conference “The Integrity of Mission in the Light of the Gospel. Bearing the witness of the Spirit” can be understood as an invitation to reflect on how do women theologians understand the missionary nature of the Christian faith without being universalist and exclusivist and without losing perspective of the positive aspects of socio-political, religious and cultural diversity. Placing confidence in God’s ceaseless activity in the world, the theme’s reference to the divine mystery of the Spirit reminds us that our mission does not consist in just giving but also in exploring, discovering and recognizing God’s transforming presence and receiving God’s multiform revelation in others.
A postcolonial approach to difference
However, looking at the current neo-colonial realities and the global net of exploitation and domination which we are part of, willingly or not, we see how difficult it is to truly recognise the divine in the other. Difference, instead of being valued as expression of the rich variety of God’s creation, has often created relationships between people that are shaped by stigmatization and exclusion. Since its origin some 25 years ago, postcolonial critics have grappled with the ambivalent notion of difference and have paid special attention to the hurtful memories of those whose lives have been marginalized and oppressed by the despoilment of their cultures, desecration of their sacred places, and in some cases even by the use of economic and military power to ensure the numerical growth of the Christian community.
Despite some reservations and debates concerning either a suspected complex and esoteric nature of postcolonialism or its allegedly too broad and vague categories, research in postcolonial studies has gained more importance also in theology because postcolonial critique allows for a wide-ranging investigation into power relations in various contexts, also but not only with regard to gender relations. At the same time, it searches “for answers and change in the face of entrenched global structures of oppression and exploitation. The postcolonial consequently requires an ethical commitment to, and identification with, those struggling under global structures of domination and exploitation. It is a search for a just form of international relations.” (Dube 2002 : 102)
One of the crucial aspects of postcolonial debates is the constant move between the past and the present: In missiological terms, postcolonial theory does not only reveal the complicity of the Christian missionary enterprise with the structures of colonial oppression but stresses the necessity of acknowledging this complicity for the sake of a renewal of creation according to the promise of God’s reign.
By bringing to light the unequal process of representation through which the historical experiences of the once-colonised have been framed by the West, and the intertwined histories of the coloniser and the colonised, a postcolonial discourse takes us beyond simplifications, essentialisms and dichotomies. We could also say, postcolonial theory and hermeneutics confronts women theologians with two sides of the proverbial coin:
On the one hand, it challenges women theologians to recognise the seemingly unsurmountable realities of differences between women, and the difficulty of overcoming these differences and divides, in terms of the stark realities of a postcolonial world which is neocolonialist, imperialist and capitalist in terms of a globalised political economy.
On the other hand, it places women theologians in different, but overlapping positions as postcolonial subjects. In the words of Letty Russell, “...to be postcolonial subjects is to recognise that we are all in this predicament of a groaning and unjust world together and that often we are both coloniser and colonised at the same time” (Russel 2003 : 101). Or, in other words, as women theologians in patriarchal societies and religious communities (whether we are from the privileged North or from the Two-Thirds World), we are often on both sides of the postcolonial divides of power and privilege. We are the “other” and the marginalised, especially in terms of gender. At the same time some of us, to a greater or lesser extent, are the beneficiaries of power and privilege in terms of ‘race’, class, nationality, and education. We straddle the divides between “outsider” and “insider”, grappling with the conflicts and contradictions of being part of a postcolonial world formed by inequalities and domination.
As such, we share the common task as theologians and activists, namely of being the obstinate bearers of a vision of a more egalitarian and inclusive world; a world which is hospitable and inviting towards the outsiders and the downtrodden, a world which bears the signs of the Great Banquet. As it is said in the introduction to the IAMS conference theme, we are commissioned “to be reconciling and healing agents by resolving conflicts, bringing peace with justice, comforting and empowering people excluded from belonging to families and civil societies, caring for the environment and restoring people to physical and psychological well-being”.
It is this vision which guides our work as women theologians who are subjects in a postcolonial world; who are insider-outsiders searching for ways of dealing with the “other” in a hospitable and relational manner and thus overcoming the dichotomies between “self” and “other” in creative new ways.
This research project works on the assumption that postcolonial theory and theological approaches hold positive challenges for such an ecumenical women’s theological project, especially with regard to an understanding of mission which truly lives up to the Christian conviction that revelation and salvation in Jesus Christ reach the whole creation, every human being and all of humanity, and are thus of universal significance.
Considering the challenges of difference and division we are facing as women of faith, we hope that this multi-faceted theoretical approach may help us to read our past and present with new eyes in order to creatively respond to the situation described above and to deal adequately with difference in terms of women’s religious experiences. It may point “the way toward finally getting beyond vengeful sorrows and lamentations over our colonial histories, necessary and therapeutic as they have been in our coming to terms with our colonial past and present postcolonial identities, and toward entering a new forum of equality in which we participate as confident dialogic partners” (Wan 2000 : 111).
In the light of this theological task or vision, we may pose the following research questions:
Making use of postcolonial studies, feminist theologians from various contexts have become aware how intricately the traditional view of mission is bound into the expansion of the Christian church. How do we understand and re-interpret mission in the light of postcolonial theory and hermeneutics? What crucial missiological challenges can be identified? By connecting the structures of domination and subordination which we are still facing in our churches and the way we are understanding and using difference, postcolonial scholars show that today difference itself has become a category of exclusion and a structural weapon of oppression. How can mission scholars through their theological work contribute to a positive valuation of difference in church and society? In the light of the particular experience of Christians living in religiously divers or “post-Christian” contexts, how do we understand and interpret the encounter between Christians and individuals of other faiths in terms of a postcolonial understanding of mission?
How do we read the Bible and other religious texts by means of a postcolonial hermeneutics? Applied to the theory and practice of scriptural reading, a postcolonial perspective exposes how biblical studies and the biblical texts themselves have been used in support of imperialist and patriarchal agendas. From a missiological point of view, this is an invitation to re-visit especially those biblical texts that have informed the theories and practices of Christian mission and to search for alternative readings which overcome any exclusivist stance and offer liberating perspectives of dialogue and solidarity across different cultures, social locations and faith traditions.
Regarding the history of mission, postcolonial theory provides a reading technique that may reveal the agency of women, both from the “sending” churches and from the “receiving” missions, at different levels in this history. How must missionary archives be read in order to give importance to the marginalized figures, to the women, whose work has been forgotten, especially of the indigenous women? How has the history of mission to be re-written in order to recreate the stories of the indigenous women and their ways to live as women of faith? Are there stories of early community building, of the creative agency of women, stories of resistance and hope who have to be told in order to better understand the challenges of living as women of faith in multicultural and multi-religious contexts today?
By emphasising the need of critical exchange and mutual transformation instead of clinging to stereotyped attributions, the perspective of postcolonial subjects invites us to situate ourselves in this global world, to acknowledge the differences between us and to begin seeking common ground across these differences. How do we deal with the differences and divides between women theologians (including non-academic women of faith) in various parts of the world, in the light of postcolonial theory and hermeneutics? How do we maintain the integrity, the particularity, and the diversity of the various traditions and mission understandings? How do we find the spaces of justice and liberating interdependence (Dube 2000) where new coalitions can be built? How do we collaborate in theological research and teaching projects in such a postcolonial context?
These questions are not meant to be dealt with exhaustively by all participants but to guide the research process by identifying major issues which can be of interest with regard to the challenges posed by a postcolonial world. The activists and scholars involved will be invited to chose a topic which resonates with their particular area of interest. Anybody who finds that her current research interests are not well covered by the above questions shall feel free to add another research question. The intention is to include systematic, biblical and historical perspectives.
Methodologically, the research project should reflect the theoretical starting point of acknowledging the variety and diversity of contexts and ways in which women do missiology and engage in mission. To put it in concrete terms, not only learned missiological articles are welcome but also stories, case studies, personal experiences, poems or any ways in which the participants may authentically articulate and reflect on their experiences as women in mission worldwide. This approach, however, presents some particular pitfalls: Where and how do we find examples of groups of women working together in ways which provide us with pointers for such an approach? If we find such examples, what do we do to let such women’s voices and stories be heard? Finally, it must be carefully avoided to misuse case studies, experiences, stories and other narrative material as pure embellishment of theological and missiological discourses or as “stuff” taken by scholars of differing contexts seeking from it legitimization for their own already defined projects. In methodological terms, the challenge is to find a way to overcome the dualism and binary opposition in knowledge and social activity and to recognise the telling of stories especially of those whose existence has been silenced, sidelined, and stereotyped as a form of missiological knowledge.
In accordance with the overall theme of the project we can differentiate between two aims:
As to the content, this research project aims at developing new paradigms of mission in a postcolonial world from the perspective of women coming from diverse backgrounds and denominations. The intention is to invite scholars and activists, lay leaders, ordained clergy, and theologians, who engage a wide range of material to explore how a postcolonial perspective might challenge and transform the discourse on the meaning of mission given the contradictory intersections of colonialism, gender, and religion. By this, we hope to contribute to the debate on what essentially belongs to mission and to offer something creative to our churches and communities. The postcolonial focus has been chosen because, as the editors of Postcolonialism, Feminism and Religious Discourse note: “The interaction among colonialism, gender, and religion constitute some of the most significant and contradictory forces influencing our world today.” If we take this contradictory intersection seriously we cannot separate the reflection upon the integrity of mission from our concern about the integrity of God’s good creation.
As to the process, the project aims at encouraging women to listen to each other’s particular experiences and to the challenges of their specific contexts. The intention is to offer the space for a learning experience which helps the participants on the one hand to assert and value their differences in the face of universalising forces and on the other hand to recognise that though they may bring with them differing understandings of mission, each one bears a strong witness to her faith which might provide a common ground for globally working together in a post-colonial world in order to carry out God’s mission. Following the words of Wai-Ching Angela Wong, missiology “can be liberating to women of diversified experiences and multiple agency only when it is articulated out of a difference. A difference that is not defined by the dominant discourse, whether it is theological or political, but a difference that is engendered from the conflicting codifications of their worlds and faith by women”. (Wong 2002 : 132)
If the proposal is accepted by the Executive Committee, the Task Team will invite participants from international theological and missiological institutions and from the membership list of IAMS to contribute to this research project. It is our concern to address mission scholars as well as activists firstly, in order to ensure a representation as broad as possible of national, cultural, educational and denominational contexts. Secondly, because the diversity of contexts requires different modes of entry and engagement. Thirdly, because this research project wants to encourage a process of mutual enrichment of perspectives from academia and local church ministries.
1. Collection of material
In order to gather the material which is needed to carry out the research project, a call for papers and material which have not yet been published shall be released immediately.
2. Defining the agenda: Workshop at the XIth International Conference in Malaysia
The contributions that come in will be worked through and systemised by the Task Team in order to identify major concerns and themes which may provide a structure for the four sessions of the Women and Mission Study Group’s workshop at the XIth International Conference. At the conference, the material collected will be available as resource for all participants of the work shop.
3. Publication
A collection of the contributions sent in and the workshop proceedings may be published in aftermath of the conference.
References
Dube, Musa W. 2002: Postcoloniality, Feminist Spaces and Religion, in: Laura E. Donaldson/Kwok Pui-lan (ed.): Postcolonialism, Feminism and Religious Discourse, New York.
Dana Robert (ed.) 2002a: Gospel Bearers, Gender Barriers. Missionary Women in the Twentieth Century, Maryknoll NY.
Dana Robert 2002b: Gospel Bearers, Gender Barrieres. Missionary Women Today. Scherer Lecture for the Lutheran Theological Seminary at Chicago (unpublished paper).
Letty M. Russell 2003: Postkoloniale Subjekte und eine feministische Hermeneutik der Gastfreundschaft, in: Heike Walz / Christine Lienemann-Perrin / Doris Strahm (ed.): Als hätten sie uns neu erfunden. Beobachtungen zu Fremdheit und Geschlecht, Luzern.
Heike Walz / Christine Lienemann-Perrin / Doris Strahm (ed.) 2003: Als hätten sie uns neu erfunden.
Beobachtungen zu Fremdheit und Geschlecht, Luzern.
Sze-Kar Wan 2000: Does Diaspora Identity Imply Some Sort of Universality. An Asian-American Readig of Galatians, in: R.S. Sugirtharajah (ed.): Interpreting beyond Borders, Sheffield (The Bible and Postcolonialism; 3).
Wai-Ching Angela Wong 2002: “The Poor Woman”. A Critical Analysis of Asian Theology and Contemporary Chinese Fiction by Women, New York (Asian Thought and Culture; 42).
[1] Feminism here is understood as a worldwide movement of women and men that seeks to understand and overcome constructions which classify women as secondary citizens in their societies and churches.